which we are bound to God or by which God doth binde man to himself 102. By Cicero likewise Religion is that by which we are carefull by reverend Ceremonies to adore that supreme Nature which we call God 103. Religion differs from superstition saith Lactantius because Religion is a true worship superstition is a false one 104. Religion then given to creatures or to any thing besides God is false which the Scripture calls Superstition and Idolatry 105. For Idolatry is a fictitious or superstitious worship of God 106. Of which there are two principall kindes one is when a fictitious deitie is worshipped that is when instead of the true God or besides him religious worship due to God alone is exhibited either outwardly or inwardly to any thing that is existent or but fained 107. This is forbid in the first Commandement Exod. 20.3 Thou shalt have no other Gods but me 108. Such was the Gentiles Idolatry in their Religious worship of feigned gods inwardly by trusting in them outwardly by Ceremonies and erecting of Statues to them 109. Such Idolatry is covetousnesse with the Apostle when with inward confidence we worship money instead of God 110. The other Idolatry is errour in the kinde of worship when a worship is devised to be exhibited to God which either he hath not commanded or hath prohibited that is when we devise Statues and Ceremonies for him 111. This is forbid in the second Commandement Thou shalt make to thy selfe no graven Image c. Exod. 20.4 5. Deut. 12.30 31. 112. Which is expounded in Deuteronomy Do not seeke after the gods of the Gentiles saying As these Gentiles have worshipped their gods so will I. Thou shalt not do so to the Lord thy God for every thing that is abhomination to the Lord they did unto their gods which I hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. For what is properly will-worship in respect of the manner becomes Idolatry in respect of the object 114. For to worship God with a strange worship is to give him another will then he hath therefore it is to feigne another God or to worship an Idoll instead of God 115. Such Idolatry it is when God is painted and is fained to be worshipped in that picture 116. Such also is the worshipping of God by Statues and Images of creatures celestiall or terrestriall put up for the honour of God or of his Saints whether that worship be devised to be terminated or bounded within the Statues or Saints or to be emanent and transient to God 117. Against both these God speaketh Deuteronomy 4.15 16. thus Take heed to your selves for you saw no similitude in the day that the Lord spake to you in Mount Horeb lest you defile your soules and make to your selves any graven Image the similitude of any figure the Image of male or female c. 118. In the New Testament especially when God will be worshipped in spirit and truth wee are strictly commanded to flie from Idolatry and every kinde of superstition Beware of Idols Flee from Idolatry and every kinde of superstition 1 John 5.21 1 Cor. 10.7 Colos 2.8 Let no man seduce you with will-worship 119. All Idolaters are directly excluded from the kingdome of God Be not deceived neither whoremongers nor Idolaters shall inherit the kingdome of God Without are whoremongers Idolaters and witches 120. But Popery for now a thousand yeares is altogether made up of filthy superstitions and by impure Idolatry is every day more and more profaned 121. Who is able to reckon up the infinite vaine and impious superstitions to which daily men give themselves in Popery with great devotion to pacifie Gods anger to merit pardon for sins to redeeme sinnes and the paines of hell and purgatory devised to in rich the Priests Such are Prayers and watchings for the dead their yeerely septimes and trentals the treasure and suffrages of the Church for Purgatory pilgrimages to the Images of Saints to holy places to the bones and reliques of Saints their fraternities religious dedications of Churches and Altars their exorcismes consecrations of Images and graves the baptising of Bells using of God-fathers to that purpose the choise of meats their quarterly and Lent fasts their religious and consecrated cloathes canonicall houres devoute processions perambulations bacchanals consecrations of Priests anointing of the sâ—ck exorcising of Chrismes and Fonts clipping and shaving their hooded coats surplesses and quirerobes candlesticks consecrated waxe tapers lampes glasse viols torches tippets banners censers drums wafer coffers little bels holy waters with their exorcisings hallowed salt hallowed wafers exorcised herbs to chase away devils ringing of bels against thunder little Images of Saints wrapped up in clouts the Letanies of Saints confessions satisfactions rosaries consecrated palme branches Asses crowned with palmes kisses and adorations of the Crosse the Crosse laid up in the grave their Mattins at the Sepulchre their solemne tumults their wooden busling noise in the night the ridiculous ascending of an Idol instead of Christ upon the cieling of the Church their flinging downe of fire and water their carrying about of the consecrated host the innumerable Saints holy-holy-dayes to be kept under paine of mortall sin indulgences washings of feet and of Altars the waxen Images of the Crosse their Agni Dei and innumerable such like toyes full of superstition Magick and Idolatry 122. Which the ambitious Bishops chiefly the Popes to please the people have borrowed from Gentilisme and that they might seeme to have the more divinity have transferred them from Judaisme to the Christian Religion all which our Saviour Mat. 15.9 Esay 29.13 14. in one word hath overthrowne saying In vaine do they worship me teaching for doctrines mens traditions 123. So much the more horrible is the Romish Idolatry in that it placeth in Temples Images and fictitious Statues to the most holy Trinity the most incomprehensible and invisible God which Images they worship with wax candles Incense geniculations groanings and vowes as religiously as they do God himselfe 124. That they hang up and againe crucifie Christ our Saviour now gloriously reigning in heaven and set up his Image of wood or stone in all their Churches and corners of their streets and high wayes to be worshipped devoutly by the faithfull under paine of death to the great scandall and mockery of Infidels 125. That they worship as devoutly the wood of the Crosse as Christ himselfe 126. That they account as sacred and venerable the signe of the Crosse in the forehead or in the aire or upon any thing as it is expressed by the finger against the power of the Devill and good for hallowing of themselves 127. That under the species of the Host they really offer sacrifice destroy that is kill and crucifie Christ being alive and glorious every day in the Host more wickedly then the souldiers did when they crucified him in his humility 128. That it exhibits the Host of bread being elevated in the Masse to be
appeareth out of these sayings Abraham saw my day John 8.56 John 14.6 John 10.7 Ephes 1.22 â—ebr 13 8. What the Gospel 〈◊〉 and was glad No man cometh to the Father but by mee I am the doore c. God hath appointed him over all things to be the head to the Church Jesus Christ yesterday to day c. Now The Gospel is the doctrine revealed in Paradise from heaven by the Son of God the Mediatour presently after the fall of mankinde into sin and death wherein freedome from sin death and from the curse and wrath of God that is remission of sinnes salvation and life everlasting by and for the same his Sons sake our Mediatour is of the free grace of God promised and preached to all that beleeve in the Sonne of God and imbrace repentance by which doctrine the holy Ghost doth forcibly worke in the hearts of the faithfull kindling in them faith repentance and the beginning of everlasting life Or out of the 18 19 and 20 Questions of the Catechisme such a definition of the Gospel is framed The Gospel is a doctrine which God first made known in Paradise and afterwards spread it abroad by the Patriarks and Prophets shadowed it by sacrifices and other ceremonies of the law and lastly accomplished it by his onely begotten Son teaching that the Son of God even our Lord Jesus Christ is made of God unto us wisdome righteousnesse sanctification and redemption that is to say a perfect Mediatour satisfying for the sin of mankinde and restoring righteousnesse and life everlasting to all them who by a true faith are engraffed into him and doe imbrace his benefits This definition all the summes which are in Scripture delivered of the Gospel John 6.70 doe confirme as This is the will of him that sent me that every man that seeth the Son and beleeveth in him should have everlasting life and I will raise him up at the last day â—â—ke 24 47. John 1.17 Through his Name was repentance and remission of sins to be preached to all nations The law was given by Moses but grace and truth came by Jesus Christ By these and the like testimonies of Scripture it is manifest that both the Law and the Gospel preacheth repentance and that the instrument whereby God doth work in us repentance or true conversion is properly the Gospel But this order in proceeding must be observed First the Law is to be proposed that thence we may know our misery What order is to be observed in teaching the Law and Gospel Then that we may not despair after our misery is known unto us the Gospel is to be taught which both giveth us a certain hope of returning into Gods promised favour by Christ our Mediatour and sheweth unto us the manner how we are to repent Thirdly that after we attain unto our delivery we wex not carelesse and wanton the Law is to be taught again that it may be the levell square and rule of our life and actions 2. Whether the Gospel hath been alwayes known in the Church or whether it be any new doctrine The perpetuall continuance of the Gospel proved The Gospel sometimes signifieth the doctrine of the promise of grace and of remission of sins freely to be given for the sacrifice of the Messias as yet not manifested in the flesh and sometimes the doctrine of the Messias already exhibited In the latter sense and signification the Gospel hath not been of perpetuall continuance but began with the new Testament In the former meaning it hath alwayes been extant in the Church for presently after mans fall it was manifested in Paradise to our first parents and afterwards spread abroad and expounded by the Patriarks and Prophets and finally at length consummated and absolved by Christ both in the fulfilling or full performance as also in a more cleer declaration of those things which had before time been promised in the old Testament This is confirmed By testimonies of Peter Paul and Christ himselfe Acts 10 43. 1 Pet. 1.10 Rom. 1.2 John 5.46 By the records of the Apostles as of Peter To whom also give all the Prophets witnesse that through his name all that beleâ—ve in him shall receive remission of sins Of the which salvation the Prophets enquired and searched Likewise of Paul which Gospel he had promised afore by his Prophets in the holy Scriptures Of Christ himself also saying Had yee beleeved Moses ye would have beleeved me for he wrote of me By all the prophecies of the Messias The same is manifested by all the promises and prophecies which speak of the Messias This is therefore diligently to be marked because God will have us know that there was and is from the beginning of the world unto the end one onely doctrine and way of salvation which is by Christ Jesus Christ yesterday and to day the same also is for ever Heb. 13.8 Joh. 14 6. 5.46 I am the Way the Truth and the Life no man cometh to the Father but by me Moses wrote of me How say you wrote Moses of Christ 1. Because hee recounteth the promises concerning the Messias Why Moses is said to write of Christ Gen. 12.3 Deut. 10.15 Num. 24.17 Gen 49.10 In thy seed shall all nations be blessed God shall raise up a Prophet c. A Star shall rise out of Jacob. The Scepter shall not depart from Judah untill Shiloh come 2. Because hee restraineth these promises concerning the Messias unto a certain family of which the Messias was to be born and to which afterwards the promise of the Messias was more and more renewed and revealed 3. The whole Leviticall priesthood and the whole ceremoniall worship as the sacrifices the oblations the altar the temple and other things which Moses described had a respect and were referred unto Christ yea the kingdome also and the kings were a type of Christ and of his kingdome Wherefore Moses wrote very many things of Christ Object 1. But Paul saith that The Gospel was promised by the Prophets Rom. 1.2 And Peter that The Prophets prophesied of the grace which should come unto us 2 Pet. 1.10 Wherefore the Gospel hath not been alwayes Answ Wee accept of the whole reason as true of the Gospel understood and taken in the second signification above rehearsed that is of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh and of the evidence of this doctrine for in former ancient times the Gospel indeed was not but was promised onely by the Prophets to wit How the Gospel is said to have been promised unto the Fathers 1. As concerning the fulfilling of those things which in the old Testament were fore-told of the Messias 2. In respect of the more manifest knowledge of the promise of grace 3. In respect of a more large powring out of the gifts of the holy Ghost that is the Gospel then was not the doctrine of
then which this our Saviour Jesus Christ bringeth us is righteousnesse and life everlasting Seventy weeks are determined to finish the wickednesse and to seale up the sinnes and to reconcile the inquity and to bring in everlasting righteousnesse Dan 9.24 1 Cor. 1.30 Hee is made unto us wisedome righteousnesse sanctification and redemption 3. How hee saveth Christ saveth us 1. By his merit HE saveth us after two sorts by his merit and by his efficacy 1. Hee saveth us by his merit or satisfaction because by his obedience passion death and intercession he hath merited for us remission of sinne reconciliation with God the holy Ghost salvation and life everlasting Testimonies hereof are these If any man sin we have an advocate with the Father 1 John 2.2 Jesus Christ the just And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for the sinnes of all sorts of men of what soever age place or degree The bloud of Jesus Christ the Sonne of God purgeth us from all sinne 1 John 17. Rom 3.25 Whom God hath set forth to be are conciliation through faith in his bloud to declare his righteousensse by the forgivenesse of sinnes By the obedience of one many shall be made righteous He was wounded for our transgressions Rom. 5.19 Esa 53.5 he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way and the Lord hath laid upon us the iniquitie of us all 2 Cor. 5.2 Gal. 3.13 Hee hath made him to be sinne for us which knew no sin that we should be made the righteneousnesse of God in him Christ hath redeemed us from the curse of the law when hee was made a curse for us that the blessing of Abraham might come on the Gentiles through Christ Jesus Galat. 4.4 Galat. 3.13 that we might receive the promise of the Spirit through faith God sent forth his Son made of a woman and made under the Law that is made an execration or curse For wee are delivered not from the obedience but from the curse of the Law that he might redeeme them that were under the Law that wee might receive the adoption of the sonnes Heb. 9.14 How much more shall the bloud of Christ which through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God By the which will we are sanctified even by the offering of the body of Jesus Christ once offered By these and very many the like places of Scripture it is manifest that for Christs merit we are not only freed from punishment the remission of our sins being obtained but are also reputed righteous before God adopted of him to be his Sons blessed endued with the holy Ghost sanctified and made heires of everlasting life By his efficacy and powerfull working Christ saveth us by his efficacy power and operation because he not only obtaineth by his meriting for us remission of sins and that life which wee had lost but also applyeth effectually unto us by vertue of his Spirit through faith the whole benefit of our redemption For what benefits he merited by his death he doth not retain them unto himself but bestoweth them on us For salvation and life everlasting which himself had before he purchased not for himself but for us as being our Mediatour Therefore he revealeth unto us his Fathers will instituteth and maintaineth the ministery of his word whereby he giveth the holy Ghost by whom he worketh in us both faith whereby we applying Christs merit unto our selves may be assured of our justification in the sight of God through the force thereof and also conversion or the desire and love of new obedience So by his word and spirit he gathereth his Church he bestoweth and heapeth on in all blessings necessary for this life defendeth and preserveth it in this life against the force of Divels and the world and against all corporall and spirituall assaults of all enemies even to the end so that not one of those which are converted perisheth finally at length their bodies being raised in the last day from the dead hee fully delivers the Church from all sin and evill advancing it unto everlasting life and glory casting the enemies thereof into perpetual pain and torment To comprise the whole in a word his efficacy by his word and spirit regenerateth us in this life The efficacy of Christs merit performeth three things unto us 1. Our regeneration Mat. 18.17 and preserveth or sustaineth us being regenerate lest we fall away in the end raiseth us unto life eternall Of his revealing himself unto us and regenerating us speak these places No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Mat. 3.11 John 15 26. Ephes 4.8 10 11. 1. John 3.8 He that cometh after mee will baptise you with the holy Ghost and with fire I will send unto you from the Father the Spirit of truth When he ascended up on high he gave gifts unto men He ascended up on high that he might fill all things For this purpose appeared the Son of God 2. Our perseverance therein John 14.1 Mat. 28.20 John 14.18 23. that he might loose the workes of the Divel Of his raising us from death these Scriptures make evident mention I will raise him up in the last day No man shall take my sheep out of mine hands I give unto them eternall life and they shall never perish 3. Our Resurection from death Joh. 6.54 10.28 1 Cor. 15.28 Ephes 5.27 When all things shall he subdued unto him he shall make unto himselfe a glorious Church in the sight of God which he gathereth from the beginning of the world unto the end Hereby we may understand that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediatour For the holy Ghost is he by who Christ effectually performeth this which he being our Intercessor with his Father hath promised his Father in our behalfe that is he teacheth us by illuminating our minds with the knowledge of God and his divine will and regenerateth or sanctifieth and guideth and stablisheth us that we may begin the study of holines persist and profit therein untill sin be fully abolished in us and sin being abolished death must needs be abolished which that he might together with death destroy Christ was sent of his Father into the world Christ is our most perfect Saviour Christ saveth us from all evils whether of crime or punishment by
is places to abide for ever for he speaketh of continuing Christ ascended Therefore shall we also ascend The consequence is good because he is the head and we the members also he is the first-begotten amongst many brethren That he might send the holy Ghost John 16.7 That he might send the holy Ghost and by him gather comfort and defend his Church from the Divell unto the worlds end If I go not away the Comforter will not come unto you Which holy Ghost he shed on us abundantly through Jesus Christ our Saviour Object He gave the holy Ghost both before and after his resurrection wherefore he went not for that cause away as to send the holy Ghost Answ He had given him indeed before but not in such plentifull manner as in the dayes of Pentecost That sending of the holy Ghost which was from the beginning of the world in the Church was done in respect of Christ to come who should at length reigne in humane nature and give largely and in abundant manner the holy Ghost Before his ascension he gave him not in such plenty because of the decree of God who purposed to doe both by man glorified And the sending of the holy Ghost was the chiefe part of Christs glory Therefore it is said As yet was not the holy Ghost that is John 7.39 the wonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified Except I go away the Comforter shall not come unto you John 16 7. This was the cause why the sending of the holy Ghost was deferred untill the ascension 4. That he might promise for us in the sight of God that he would bring to passe that we should no more offend 4. What is the difference between Christs ascension and ours CHrists ascension and ours agree 1. In that it is to the same place They agree For we shall ascend into the same place whither he ascended 2. In that also it is to be glorified Father I will that they which thou hast given me be with me even where I am that they may behold my glory But they differ John 17.24 They differ 1. Because Christ ascended by his own power and vertue we not by our own but by his No man hath ascended into heaven that is by his own proper vertue but the Son of man We shall ascend by and for him I go to prepare you a place I will that they which thou hast given me be with me John 3.13 John 14.2 17.24 even where I am 2. He ascended to be head we to be his members He to glory agreeable for the head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeed in his and his Fathers throne but that only by a participation not in the same degree and dignity with him To him that overcometh will I grant to sit with me in my throne even as I overcame Revel 3.11 and sit with my Father in his throne Christ therefore ascended as head of the Church we shall ascend as members of this head that we may be partakers of his glory 3. Christs ascension was the cause of our ascension but it is not so of the contrary 4. Whole Christ ascended but not the whole of Christ because he ascended as touching his humane nature only and not as touching his divine which also is on earth But the whole of us shall ascend because we have only a finite nature and that but one ON THE 18. SABBATH Quest 49. What fruit doth the ascension of Christ into heaven bring us Answ First that he maketh intercession to his Father in heaven for us a 1 John 2.1 Rom. 8.34 Next that we have our flesh in heaven that we may be confirmed thereby as by a sure pledge that it shall come to passe that he who is our head will lift up his members unto him b John 14.2 17.24 20.7 Ephes 2.6 Thirdly that he sendeth us his Spirit instead of a pledge between him and us c John 14.16 16 7. Acts 2.33 2 Cor. 1.21 5.5 by whose forcible working we seek after not earthly but heavenly things where he himselfe is sitting at the right hand of God d Col. 3.1 The Explication 5. What are the fruits of Christs ascension 1 His intercession which hath three parts THe chiefe fruits of Christs ascension are first His intercession which signifieth 1. The perpetuall vertue and strength of Christs sacrifice 2. Both wils in Christ both humane and divine propitious and favourable unto us whereby he will that for his sacrifice we be received of his Father 3. The assent of his Father approving this his Sons will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiveth us so doth he also In sum it is the will both of the Father and the Son that Christs oblation and sacrifice should be available unto us for ever Object But before Christs ascension yea before his coming there was intercession Ans 1. That depended of this which was to be after the ascension that is it was made in respect of his intercession to come as also the whole receiving into favour from the beginning of the world For he our Mediatour made intercession before with this condition that he accomplishing his sacrifice Hebr. 5.6 should appear for ever in the heavenly Sanctuary Thou art a Priest for ever after the order of Melchisedech 2. That intercession in the Old Testament was not such as it is now in heaven For in the Old Testament the Mediatour made intercession for the worth of his sacrifice and ransome one day hereafter to be paid and the Father received the Fathers of the old Church into favour in regard of this ransome afterwards to be paid but now he receiveth us for Christs ransome already paid So also sins in the time of the Law were remitted and the holy Ghost given for the sacrifice which was to come but now both these are sealed unto us for Christs sacrifice already performed And the value of Christs sacrifice continueth for ever because Hebr. 10.14 With one offering he hath consecrated for ever them that are sanctified And the surcease of Christ from offering any moe sacrifices is no argument of an imperfect but rather of a perfect sacrifice For if he should often sacrifice after the manner of the Levitical Priests he should therefore sacrifice often because he is not able with one sacrifice to make perfect them which come unto God But he made all perfect with one sacrifice wherefore he now executeth the office of his Priesthood not by often offering and meriting but by often applying to us through the infinite worth of his sacrifice grace righteousnesse and his holy spirit which is a weightier work than if he iterated his sacrifice Our ascension into Heaven John
with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ In that ye are buried with him through baptism in whom ye are also raised up together through the faith of the operation of God which raised him from the dead And you which were dead in sins and in the uncircumcision of your flesh hath he quickened together with him forgiving you all your trespasses Here the Apostle by two reasons proveth that there is no fruit or use of externall circumcision or that circumcision is now no longer to be retained in the new Church first because wee have circumcision not made with hands that is spirituall in Christ a signe whereof was the corporall circumcision that is because that is now accomplished and fulfilled in Christ which was by circumcision prefigured and shadowed Again hee proveth it because baptisme now hath the same signification and use which heretofore circumcision had this only is the difference that baptisme is the signe of the thing exhibited which circumcision prefigured when it was yet absent and not exhibited Wherefore wee are taught by this place of Paul that baptisme is the same to Christians which circumcision was before to the Jewes 2. That baptism was substituted in the same place of circumcision the end common to both these Sacraments convinceth because both these Sacraments are a signe of our adoption into the people of God and a Sacrament of our admission and receiving into the Church For as the infants of the Jewes and Proselytes as born citizens of the Church were forthwith circumcised on the eighth day but those who were of elder yeers were then first admitted into circumcision when they professed Judaisme so also the infants of Christians are presently baptised but the elder sort are not untill they have made profession of true Christian doctrine in stead of which profession it serveth the infants that they were born in the Church 5. How baptisme agreeth with circumcision and how it differeth from it CIrcumcision and baptisme agree They agree In end Rom. 4.11 Tit. 3.5 In the chiefe and principall end whereas in both is sealed the promise of grace by Christ which is alwayes one and the same In signification Colos 2.11 Deut. 30.6 Jerem. 4.4 Mark 1.4 By both of them is signified regeneration and a promise is made on mans part of faith and obedience towards God In effect Rom. 6.3 Both of them is a Sacrament of our entry admission and ingraffing into the Church Circumcision and baptisme differ They differ In tires In rite or ceremony For the same are not the rites of circumcision and of baptism In circumstance of sex and age Gen. 17.10 Mat. 28.19 In circumstance of sex and age For circumcision was injoined the males alone on the eighth day but baptisme pertaineth to both sexes in the Church presently after their nativity and birth In the manner of signifying In the manner of signifying Circumcision on Gods behalfe promised grace for the Messias to come Baptisme for the Messias exhibited The circumcised were received into favour for Christ which was to be exhibited the baptised are received for Christ exhibited In a parcicular promise Gen. 17.8 In a particular promise For circumcision had a promise also of a corporall benefit that is it was a testimony also that God would give a certain place for the Church in the land of Canaan untill the coming of the Messias Baptism hath no promise in particular of any temporall benefit In manner of binding In manner of binding Circumcision on our behalfe did bind the Church to observing of the whole law ceremoniall judiciall and morall Baptism bindeth us only to the morall law that is to faith and amendment of life In objects and continuance In their objects and continuance Circumcision was instituted only for Abrahams posterity and it was to continue but untill the coming of Christ Baptism was instituted for all nations that are desirous and willing to come unto the society of the Church and it shall continue unto the end of the world 6. Why Christ was circumcised THere was no cause of circumcision in Christ for nothing could be sealed or bestowed on him neither did any uncleannesse cleave unto him the pruning whereof should be sealed unto him howbeit he would be circumcised 1. That he might signifie that he was also a member of that circumcised people as also he would therefore be baptised that he might testifie that he was a member of those which are baptised He would therefore be sealed with the initiatory Sacrament of both Churches to intimate and signifie that he was the Head Saviour and corner-stone of both and would one day make one of both 2. That he might shew that he received and took all our sins on himself that he might satisfie for them and cleer us from all guilt Gen. 5.21 He hath made him to be sin for us which knew no sin that wee should be made the righteousnesse of God in him Isa 53.5 6. The chastisement of our peace was upon him and with his stripes we are healed The Lord hath laid upon him the iniquity of us all 3. That he might restifie that for our sakes he was made subject to the law and that he did intirely and fully fuifill the law on our behalf deriving the curse thereof on himselfe so to redeem us from the same 4. The circumcision of Christ was a part also of his humiliation and ransome paid for our sins Certain conclusions of baptisme BAptism is a Sacrament of the new Testament whereby Christ testifieth unto the faithful which are baptised in the name of the Father and the Son and the holy Ghost remission of all their sins the giving of the holy Ghost and their ingraffing into the Church and his body and they of the other side professe that they receive those benefits from God and therefore will and ought hereafter to live unto him and to serve him And further the same baptism was begun by John Baptist and concinued by the Apostles because he baptised into Christ who should suffer and rise again and they into Christ who had suffered and was risen again 2. The first end of baptism instituted by God is that God might thereby signifie and testifie that he cleanseth by his bloud and the holy Ghost them which are baptised from their sins and so ingraffeth them into Christs body and maketh them partakers of his benefits 2. That baptism might be a solemn receiving or matriculating and admitting of every one into the visible Church and a distinguishing mark of the Church from all sects 3. That it might be a publick and solemn profession of our faith in Christ and our bond whereby we are obliged to faith and obedience towards him 4. That it might advertise us of our sinking into afflictions and of cur rising out of them again and deliverance from them 3. Baptism
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
a fallacy of the Accident A declaration of the like example that himselfe was onely left alive of the true worshippers of God If therefore either Austine or whosoever else being not as yet converted unto Religion not as yet having experience of the certainty of it in his heart was moved rather by humane than divine testimonies to embrace it it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies or that by no other we are assured of it because that some are moved especially by humane voyces to reverence it cometh not thereof to passe for that the Scripture is not maintained by any other authority but it chanceth through the fault and weaknesse of them who sticking upon humane records doe not feele as yet or understand divine An Image and example of these degrees of faith is the story of the Samaritane woman For many of the Samaritans are said to have beleeved in Christ 1 The Samaritans because of the speech of the woman who testified that hee had told her whatsoever she had done But after that they had Christ with them for two daies many more beleeved because of his owne speech and they said unto the woman Now wee beleeve not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the world All men come not by the same occasions nor have not the same beginnings unto faith 2 The Emulation of the Jewes Rom. 11. Paul saith that salvation was come unto the Gentiles and that hee did magnifie his ministry that the Jewes might be provoked to follow the Gentiles In the first of Peter 3 The honesty of wives Chap. 3. wives are willed to be subject unto their husbands that even they which obey not the word may without the word be won by the conversation of the wives while they behold their pure conversation which is with feare Even then as the Samritans were moved first by the speech of the woman to beleeve in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeve though the woman held her peace so also may it be that they which are not as yet converted or but weaklings may be moved especially by the Churches testimony as which runneth more into their eies to give credence unto the Scripture who yet neverthelesse after they are once illuminated with a more plentifull light of faith do finde by experience that they are confirmed by a farre superiour and more certaine testimonie that the Scripture is the word of God and do know by the force and evidence of it that they must keep their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you 〈…〉 let him be accursed By these things therefore it may be understood that the voice and consent of the catholike Church may and ought The conclusion of the first part amongst other testimonies to serve for our confirmation and yet the authority of the holy Scripture not to hang upon it but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God because that God himselfe doth witnesse it and also such is the force and quality of that heavenly doctrine that although all men should gainsay it yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God than by it self But left any man may thinke that by any arguments which even reason by a naturall light judgeth to be sound The second part Arguments shewing the certainty of the Scripture without the singular grace of the spirit this may be wrought in the mindes of the wicked as either to obey the truth or to leave off to reproach it first hee must remember that the arguments or testimonies are of two sorts which shew the certainty of Christian Religion and maintaine the authority of the Scripture For there is but one onely testimony which is appropriated unto them alone who are regenerated by the spirit of Christ and unto them alone is it knowne the force of which testimony is so great that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also inclineth and moveth our hearts to the embracing and following of it Other testimonies whatsoever may be brought they are understood indeed both of the godly and the wicked and doe compell their consciences to confesse that this Religion rather then others is pleasing unto God and that it came from him but unlesse that one other come also which is known of the godly alone these testimonies will never bring to passe that men shall imbrace the truth although it be knowne unto them The arguments therefore which shew the truth and certainty of the Scripture or Church-doctrine are these The purity of doctrine The purity and perfectnesse of the Law therein contained For impossible it is that that Religion should be true and derived from God which maketh Idols or approveth open out-rages flat against the expresse Law of God and sound judgement of reason Now all religions that only excepted which is delivered in Scripture and received of the Church are manifestly convicted of this crime For as before hath been sufficiently declared they either abrogate and cancell the first Table of Gods Law touching the true God and his worship or they shamefully defile and disgrace it with their feigned untruths and of the second Table they reserve onely a part touching outward decent demeanour and civill duties Only the Church according to the prescript of Scripture retaineth both Tables of the Law whole and sound Wherefore the doctrine of the Church alone is true and divine The Gospel shewing our deliverance The gospel which sheweth us the onely way to escape and find deliverance from out the power of sin and death For questionlesse that doctrine and religion is true and divine which directeth us unto the meanes of avoiding sin and death without violating Gods justice and which yeeldeth effectuall and lively consolation to mens consciences concerning life everlasting But it is the doctrine of the Church alone set downe in the Gospel which openeth and proclaimeth unto us this freedome from misery and sealeth unto mens consciences these solid comforts Therefore that doctrine alone is true and divine Antiquity The antiquity of this doctrine which is found to be most ancient For the doctrine of the Church alone delivered in Scripture deriveth her originall from God and is able to prove her continuall descent from the beginning of the world The conference of the histories of the whole world with divine history sheweth that all other religions rose long
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
8.28 Wherefore by his Spirit also he assureth me of everlasting life i 2 Corin. 1.22 2 Cor. 5.5 Ephes 1.14 Rom. 8.16 and maketh mee ready and prepared that henceforth I may live to him k Rom. 8.14 1 John 3.3 The Explication THE question concerning Comfort is therefore handled in the first place because it containeth the maine scope and drift of Catechism whose end is to worke in us sure comfort both in our life and at our death For to this purpose is all celestiall and heavenly doctrine revealed by God and is principally to be learned of us The summe of this comfort is That we are engraffed into Christ by faith beloved of him and reconciled unto God that by him we might be cared for and saved for ever Touching this comfort we are to learne 1 What it is 2 Of how many parts it consisteth 3 Why this comfort alone is sound and good 4 Why it is necessary 5 How many things are necessary for the attaining thereto 1 What comfort is COmfort is a certaine argumentation or reasoning What comfort is wherein wee oppose some good thing against some present evill and by the due consideration and meditation thereof doe mitigate and asswage our griefe conceived and suffer a while the evill with patience Where look how much more grievous the evill is so much must the good which is desired exceed the said evill in greatnesse and certainty So that whereas consolation against sin and everlasting death two the greatest evils that possibly can befall to mankind is here sought for it is not any common good but the principall and soveraign good that can be a sufficient salve and remedy thereof Touching which principall good Divers opinions of mans chiefest good without the Scripture and Word of God so many men so many opinions are broached The Epicures seat and place this supreme good in sensuality and pleasure The Stoicks in a decent moderation and bridling of the affections Or in the habit of vertue The Platonicks in their Idea's The Peripateticks in the action and exercise of vertue The vulgar sort in honours riches power and sway amongst men But all these are flitting transitory toyes either lost in the time of life or left behind us at the terme of death Now that principall good we hunt after is such as fadeth not nor vanisheth no not in death I grant the honour of vertue is immortall and vertue it selfe as the Poet hath surviveth after mens funerals But where liveth it verily with others not within our selves And well said one that vertues could not justly be reputed mens principall blisse and felicity whereas we have them witnesses of our distresse and misery Hypocrites both within and without the Church as Jewes Pharisees and Mahumetists Papists also doe the like seek a remedy of death in externall rites and beggarly ceremonies but all in vaine For these externall rites do not purge nor cleanse the conscience and God will not be mocked with petty satisfactions Howsoever therefore Philosophy and all other sects enquire after and promise such a good as may yeeld us sound consolation and contemplation both in life and death yet they neither find nor performe any but such as consciences stagger at and very sense disclaimeth True comforts proper to the Church only the doctrine of the Church presenteth unto us such a good effectuall and lively comfort as wherewith our consciences rest satisfied For this alone detecteth the fountain of all miseries whereunto mankind is captivated and enthralled What is the only comfort of the Church this alone directeth us unto the means of delivery through Christ This therefore is the only Christian comfort of principall consequence both in life and death A confidence of free remission of sinnes and reconciliation with God through Christ and a certain expectation of eternall life imprinted in our hearts by his holy Spirit through the ministery of the Gospel so that we doubt not but that we belong unto Christ and are beloved of God and saved for ever for his sake according to that of S. Paul Who shall separate us from the love of Christ Rom. 8.35 shall tribulation or anguish c. 2 Of how many parts this comfort consisteth SIx parts there are of this comfort 1. Our reconcilement to God by Christ so that we are no longer enemies 1 Cor. 3.25 but sons of God neither are we in our own power but properly belong unto Christ 2. The maner of our reconcilement even by the bloud of Christ 1 Pet. 1.18 1 John 1.7 that is to say by his passion death and satisfaction for our sins 3. Our delivery from the misery of sin and death For Christ doth not onely reconcile us unto God but also doth exempt and free us out of the power of the Divell so that sin death Heb. 2.14 1 John 3.8 and Sathan have no power over us 4. The perpetuall preservation and maintenance of our reconcilement freedome and whatsoever other blessings Christ hath once purchased for us His we are by right therefore he keepeth us as his owne interest that not so much as an haire may fall from our head without the will of our heavenly Father Neither lieth our salvation in our hands or power for if it were so we should lose it a thousand times every moment 5. The turning of all our evils into good Rom. 8.28 The godly indeed are afflicted in this life nay they are massacred they are as sheep appointed to the slaughter but these things doe not hurt or hinder at all but further and help forward our salvation because God giveth a good issue and turneth all to the best Rom. 8.28 All things worke together for the best unto them that love God 6. Our full perswasion and assurance of all these good gifts and graces and of life eternall Two parts of Christian security This security consisteth 1 The testimony of the holy Ghost 1. Of the testimony of the holy Ghost working in us true faith and unfeigned conversion witnessing unto our spirit that we are the sons of God and that these blessings doe truly appertain unto us because he is the pledge of our inheritance Effects of true faith 2. Of the effects of true faith which we perceive to be in us such as are true repentance and a constant purpose of beleeving and obeying God according to all his precepts For out of the earnest desire of performing obedience unto God ariseth our assurance of our true faith and by faith wee are certainly perswaded of the favour and love of God and of everlasting salvation This is the ground of all the other five parts before specified without which there is no comfort in temptations Briefly therefore the summe of our comfort is this That we are Christs reconciled by him unto the Father of whom wee are beloved and shall be saved through the gift of the holy Ghost and life everlasting
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
passeth unto posterity either by the Body or by the Soule or by the Sinne of Parents and merit of this privation of righteousnesse If the Major I say be thus proposed the fault of the Argument is soon espied for as Originall sinne first sprung in our Parents by their offence so by the same it is conveighed unto posterity This is not that little chinke of which the Schoolmen so doubtfully dispute to wit of the deduction of our soule from our sinfull Parents and of the pollution of the soule by meanes of the body coupled therewith but this is that wide gate by which originall sinne violently rusheth into our nature as Paul witnesseth By one mans disobedience many were made sinners Repli 1. The privation or want of originall righteousnesse is sinne Rom. 5.19 But God inflicteth this punishment of privation creating our soule in us bereft of those gifts which otherwise he would have endowed it withall if Adam had not sinned Therefore herein God is the authour of sinne Answ There is in the Major a fallacy of Accident This privation is sinne in respect of Adam and us sith that by his and our fault with might and maine we pull it unto us and greedily receive it for that the creature should be destitute of righteousnesse and conformity with God it is repugnant to the Law and is sinne But in respect of God it is a most just punishment of Adams and our disobedience agreeable unto nature and the Law of God Repli 2. Yea but God ought not to punish Adams offence with such a punishment whereby he knew the destruction of all mankind would follow and ensue Answ Yea rather let Gods justice be satisfied and let the whole world perish and come to nought It behoved God in regard of his exact justice and truth to take vengeance in this sort on the pride of man because the offending and displeasing of the highest good merited the most extreme punishment that is the eternall destruction of the creature and God hath said Thou shalt die the death Now it is of his free mercy that out of this generall ruine he saveth some I meane the Elect through Christ Object 2. The desiring of their proper objects is naturally incident to each faculty and appetite Therefore it is no sinne Answ The ordinate desires of their objects which God appointed them are no sins but the inordinate and such as are against the Law they are sinnes For simply or meerly to desire is of it selfe no sinne and the appetite or desire is good because it is naturall but to desire contrary to the Law this is sinne Object 3. Originall sinne is taken away from the Saints of God Therefore they cannot derive it unto their posterity Answ We answer to this Antecedent that originall sinne is taken away from the Saints of God as concerning the guilt of it which is remitted unto them by Christ but yet as concerning the pure essence thereof that is as it is a sinne repugnant to the Law so it remaineth in them For although they be withall regenerated by the holy Ghost unto whomsoever their sinne is forgiven yet that renewing is not perfected in this life Wherefore the godly also doe derive such a corrupt nature to their posterity as themselves have Repli That which the Parents themselves have not they cannot derive unto their posterity But the guilt of Originall sinne is taken away from regenerate Parents Unrighteousnesse and damnation from our Parents but righteousnes by the grace of Christ Therefore at least the guilt is not derived Answ We must distinguish of the Major The Parents indeed conveigh not that to their posterity which by nature they have not But they are freed from the guilt of sinne not by nature but by the grace and benefit of Christ Wherefore Parents by nature derive unto their posterity not righteousnesse which is freely imputed but unrighteousnesse and damnation unto which themselves by nature are subject And the cause why they derive their guilt unto them Why the parents righteousnesse is not derived unto their children and not their righteousnesse is this Because their posterity are not borne of them according to grace but according to nature neither is grace and justification tied to carnall propagation but to the most free election of God Examples hereof wee have Jacob and Esau c. Austin illustrateth this point by two similitudes the one is of the graines of corn which though they are sown purged by threshing from their stalke chaffe beard and eare yet spring againe from out of the earth with all these and this cometh to passe because the purging is not naturall to the graine but is the work of mans industry The other is of a circumcised father who though himselfe have no fore-skin yet he begetteth a son with a fore-skin and this cometh to passe because Circumcision was not by nature in the father but by the Covenant Object 4. If the root be holy the branches also are holy Rom. 11.16 Therefore the children of the Saints are holy and without originall sinne Answ Here is committed a fallacy of ambiguity for holinesse in this place signifieth not a freedome from sinne or integrity and uprightnesse of nature but that prerogative and priviledge of Abrahams posterity whereby God for his league made with Abraham had appointed alwayes to convert some of his posterity and to endow them with true and inward holinesse and because all the posterity of Abraham had obtained the right and title of the externall Church Object 5. Your children are holy Therefore without originall sinne 1 Cor. 7.14 Answ This is a fallacy drawne from the abuse of a common manner of speech They are holy not that all the children of holy men are regenerate or have holiness from carnall propagation for it is said When they had neither done good nor evill I have loved Jacob Rom. 9.11 13. and have hated Esau but the children of the godly are holy in respect of the externall fellowship of the Church that is to say they are to be counted for Members or Citizens of the Church and so also for the chosen and sanctified of God except themselves when they come to age declare themselves to be others by their unbeliefe and impiety Object 6. They are more miserable unto whom the sins of all their ancestors are derived then they unto whom have stretched but the sins of some of their ancestors But if sin passe from the Parents unto the children then unto the latest of their posterity come the sins of all the ancestors unto the former only their sins that lived before them So then the latter are more miserable then all the rest which would be absurd and not agreeable to the justice of God Answ 1. It were not absurd although God would punish more heavily and more forsake the latter of the posterity then the former For how many more sins are committed and heaped up by mankind
fruit also which we have triall and experience of in this life Heretofore it hath been said All sins mortall in their own nature but pardonable by the grace of God Psal 32.5 Pro. 24.16 That all sins are in their owne nature mortall Against this sentence some oppose that which is said I will confesse my wickednesse unto the Lord and thou forgavest the punishment of my sin And A just man falleth seven times and riseth againe Whence they gather that there are some sinnes the committers whereof continue still just and therefore deserve not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sin For it is true indeed that there are many sins for which the Saints doe not lose holiâ—â—sse and righteousnesse neither become obnoxious to the wrath of God But this cometh to passe not by the smalnesse or nature of the sin whatsoever it be but by the grace of God who doth not impute neither will punish with eternall death those sins which yet in their owne nature deserved it This doth the Prophet most evidently shew in the same Psalme Psal 143.2 when he saith Blessed is he whose wickednesse is forgiven Enter not into judgement with thy servant for in thy sight shall none that liveth be justified Object 2. Mat. 5.22 It is said Whosoever is angry with his brother unadvisedly shall be culpable of judgement And whosoever saith unto his brother Racha shall be worthy to be punished by the Councell And whosoever shall say Foole shall be worthy to be punished with hell fire Whence they conclude Seeing Christ himselfe maketh degrees of punishments and sins so that of these former hee threatneth hell fire but unto the third onely therefore there are some sins smaller then those which deserve eternall punishment But the answer unto this is manifest out of the words themselves which is that Christ doth not speak of civill judgements and punishments when he mentioneth Judgement and a Councell For he doth not here speak of the civill order but disputeth against the corruptions of the Pharisees concerning the true meaning of Gods Law and concerning the judgement of God against both inward and outward sins For neither can nor ought to be punished by the Magistrate with corporall punishment either such gestures as signifie some bitternesse or contempt or bad affections if they have not accompanying them an endevour to doe any man injury Now whereas in the third place hee nameth hell fire hee doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shall receive a sharper punishâ—â—nt at Gods hand then the other Object 3. It is said Every sin and blasphemy shall be forgiven unto men Mat. 12.31 but the blasphemy against the holy Ghost shall not be forgiven unto men neither in this world nor in the world to come Hence they will gather That some sinnes are forgiven in this world some in the world to come that is in Purgatory and some are never forgiven of which these be Mortall but the others Veniall in their owne nature Answ 1. But Neither here neither else-where doth Christ teach that some sins are forgiven in the world to come Sins are remitted in this world only For that all other sins are forgiven not in the world to come but in this world both Christ signifieth in this place and the Scripture else-where teacheth because it is certain that sins are not remitted but only to those who repent No sin which may not be remitted except the sin against the holy Ghost But hee denieth that the sinne against the holy Ghost is remitted either in this world or in the world to come that he might more significantly expresse the deniall of pardon to it 2. Whether they say forgivenesse to be in this world or in the world to come yet this standeth immoveable that it cometh not of the nature or corruption of the sin but of free mercy for Christs sake And if every sinne be so grievous that it could not be purged but by the bloud of the Son of God then doubtlesse they doe great despite and contumely unto that bloud who so extenuate any sin as to deny that it deserveth eternall punishment unto which the death of the Son of God is equivalent 3. Even by their owne confession there are many mortall sins which notwithstanding are forgiven in this life Wherefore either they must make all these to be even in their owne nature Veniall or they will never prove out of this place that the â—â—nalnesse of the sin is the cause of forgivenesse Object 4. It is said The wrath of God is revealed from heaven against all ungodlinesse Rom. 1.17 And Know yee not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6. â— Out of these and the like places they gather that seeing they are mortall sins which shut men out of the Kingdome of God and all sins do not so therefore there are some sins which in their owne nature are not mortall But they conclude more then followeth by force of reason For that some sins are Veniall there is no doubt All sins shut men out of the Kingdome of God were they not remitted by the grace of God 1 Cor. 3.15 but that cometh by grace remitting those sins which without remission would shut men doubtlesse from the Kingdome of God Object 5. It is said If any mans work burne he shall lose but he shall be safe himselfe neverthelesse yet as it were by fire Therefore say they some sins cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardon which befalleth to those who hold the foundation which is Christ For to build on the foundation wood and stubble that is to patch the Word of God with unnecessary questions humane opinions and traditions which often are occasions of Schismes in the Church and often of Idolatry and errors it is not so light a sin as they deem it who doit but deserveth eternall malediction except remission be made by the Son of God as it is declared in the Revelation Chap. 22. Object 6. It is said A high Priest taken from among men is bound to offer for sinnes Heb 5.1 as well for his owne part as for the peoples Ans This place sheweth that the sins of the Priest are not Veniall by themselves or of their owne nature but for the sacrifice of Christ which was signified by the typicall sacrifices and therefore it quite and cleane overthroweth the opinion of our adversaries For if all sins even of a righteous Priest are in the sight of God so great that they cannot be purged but by the death of the Son of God it necessarily followeth that they of their owne nature deserved everlasting death Ob. 7. It is said
the will of God of set purpose doth expresly against the same Or it is a sinne committed of those who wittingly and willingly sinne as David wittingly committed adultery and murder contrary to the Law Sin not against the conscience Sin not against the conscience is that which we either not willing or not witting commit or which is indeed acknowledged to be sinne and is lamented of by the offender but cannot perfectly be avoided in this life such as is Originall sin and many sins of omission ignorance and infirmity For we omit many good things and commit evill being suddenly overcome and overtaken by infirmities as Peter of infirmity in imminent danger is overcome and denieth Christ wittingly indeed but not willingly therefore hee weepeth bitterly and loseth not utterly his faith according to Christs promise I have prayed for thee that thy faith faile not It was not reigning sin Luk. 22.32 much lesse the sin against the holy Ghost because he loved Christ no lesse when he denied him then when he bewailed his offence though that affection did not at that time for feare of imminent danger shew it selfe Such sin Paul acknowledgeth in himselfe and lamenteth it I doe not the good which I would but the evill which I would not Rom. 9.1 that doe I c. His blasphemy also and persecution and violence against the Church was a sin of ignorance For I did it ignorantly saith he therefore God had mercy on me 1 Tim. 1.13 This third division of sin and the definition of both sins Christ hath expresly delivered saying The servant that knew his Masters will and prepared not himselfe The proofe of this division of sin neither did according to his will shall be beaten with many stripes but hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes Luk. 12.47 The fourth division of sin THere is sinne unpardonable or a sinne against the holy Ghost or a sin unto death What unpardonable sin or sin against the holy Ghost is There is also sinne pardonable or not against the holy Ghost or not unto death This distinction is deduced out of Matthew 12.31 Mark 3.29 1 John 5.16 Sinne unpardonable or sinne against the holy Ghost and unto death is a deniall and oppugning of the knowne truth of God and his will and workes of which mens consciences and minds are fully ascertained and convicted by the testimony of the holy Ghost not of feare or infirmity but of set purpose and hatred of the truth and of a despitefull malicious stomacke conceived against the same which sinne whosoever commit they are punished of God with a perpetuall blindnesse Perpetuall blindnesse an effect of it Why it is called unpardonable that they can never returne to God by true repentance in this life and by consequent can obtain no pardon It is called unpardonable not that by the grievousness thereof it exceedeth the worth of Christs merit but because he who offendeth herein is punished with sinfull blindnesse and hath not the gift of repentance For because it is a peculiar kind of sin a peculiar kind of punishment is also inflicted thereon namely finall blindnesse and impenitencie And without repentance Mat. 12.32 Mar. 3.29 there is no remission Whosoever shall speak against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come And Whosoever blasphemeth against the holy Ghost shall never have forgivenesse but is culpable of eternall damnation Why it is called thy sin against the holy Ghost It is called sinne against the holy Ghost not as if the holy Ghost might be offended by any man and not the Father also and the Son but by an eminent significancy of speech because it is in a speciall manner committed against the holy Ghost that is against his proper and immediate office or operation which is the enlightning of their minds Why it is called a sin unto death 1 John 5.16 It is called sin unto death by John not that this alone is mortall or deserveth death but by an emphaticall significancy of speech because it especially deserveth death and all they who commit this sin assuredly die therein because none of them repenteth of it Therefore John will that we pray not for it because forsooth in vaine the remission thereof is craved at Gods hands The Scripture elsewhere speaketh of this sin as Hebr. 6.4 5 6 7 8. chapt 10.26 27 28 29. and Tit. 3.10 11. Certaine Rules to be observed touching the sin against the holy Ghost It is not in every reprobate The sin against the holy Ghost is not found in every reprobate person but in those only who are lightned by the holy Ghost and convicted in conscience of the truth as Saul Judas c. Object Every unpardonable sin is a sin against the holy Ghost because Christ saith The difference between other sins pardoned and this sin against the holy Ghost that the sin against the holy Ghost is unpardonable but finall perseverance in whatsoever sin without repentance is remitted to no man And therefore it is a sinne against the holy Ghost and by a consequent all that perish sinne against the holy Ghost Answ The ambiguity of unpardonable sin maketh foure terms in this Syllogism For in the Major it signifieth that kind of sinne which is never remitted to any because whosoever commit it whether at the end or before the end of their life they persevere in it even to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but all their sinnes who repent not which indeed are not remitted to them because they persevere in them to the end without repentance and they are unpardonable not before the end but in the very end of their life yet are they remitted to others who persevere not in them but repent For perseverance in sin is nothing else then the sinnes themselves which are continued unto the end and therefore this is the meaning of the Minor Sins in which men persevere without repentance unto the end are not pardoned them who persevere in them but now all men doe not persevere in them as they persevere in the sin against the holy Ghost even whosoever once fall into it And Christ in this speech sheweth not for what sins men are punished with everlasting death For it is certaine that it befalleth for all sinnes of which men repent not but he sheweth what sinnes are such as whosoever doe commit them they doe never repent This he affirmeth of no kind of sin but onely of blasphemy against the holy Ghost It is not every Reigning sin Every sin against the holy Ghost is Reigning sin and sin against conscience but not contrariwise every Reigning sin sin against the holy Ghost For it may fall out that some man either ignorantly or else wittingly and willingly may patronize some errours
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
the Will verily doth worke freely but it is carried to evill only and can doe nought else but sin The reason is because the privation of the knowledge of God in the understanding ensued on the fall and the want of inclination in the heart and will unto obedience in whose stead blindness and aversnesse from God succeeded which man cannot shake off unlesse he be regenerated by the holy Ghost Briefly it is the fitnesse and pronenesse in man after his fall being unregenerate to chuse only evill Of this blindnesse and corruption of mans nature after the fall it is said Genes 6.5 Jer. 13.23 Syrac 17.14 Mat. 7.18 Ephes 2.1 3. 2 Cor. 3.5 All the thoughts of man are only evill Can the Blackmoore change his skin c. Every man from his youth is given to evill and their stony hearts cannot become flesh A corrupt tree cannot bring forth good fruit We were dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke any thing as of our selves With these testimonies concurreth every mans experience and the weary sense of conscience which proclaimeth that we have no liberty and pronenesse of will to doe that which is good but too great freedome and readinesse to practise evill Jer. 31.18 unlesse we be regenerate as it is said Convert thou me and I shall be converted Wherefore there is no love of God in us by nature and therefore we have by nature no readinesse to obey God The liberty which is in man now after his fall and not yet regenerated and recovered is the very bondage of sin Rom. 6.16 This liberty of the unregenerate is the most wretched servitude of sin and very death in sins whereof the Scripture teacheth in many places Whosoever committeth sin is the servant of sin Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be of sin unto death or of obedience unto righteousnesse Promising unto them liberty and are themselves servants of corruption Object 1. Nothing more easie saith Erasmus then to keep a mans hand from stealing Againe Socrates Aristides and many others have shewed and exercised many vertues Therefore they had free-will to doe good before regeneration Answ This is an ill definition of a good worke and free-will to doe good which is a power of yeelding obedience pleasing to God 2 Pet. 2.19 Free-will to outward good actions without an inward faith and obedience is not free-will to good The unregenerate steale within by their lust and desire though not by outward fact that the unregenerate containe their hands that is observe outward discipline this is also Gods benefit who by his generall providence governeth also the hearts of the wicked and bridleth their in-bred wickednesse that it break not forth and affect that which it would But hereof it followeth not that it is easie to begin inward obedience or that to containe their hands from stealing is simply a good worke Neither are these good workes before God that is pleasing unto God which have not joyned with them faith and inward obedience But faith and inward obedience could not be in them because they were not regenerated Repl. 1. The workes of the Law are good Heathen men did the workes of the Law Therefore the works of the Heathen were good And by consequence Heathen men also or unregenerate had liberty of doing good We answer to the Major by a distinction The outward actions good in themselves are made evill by want of an inward faith The workes of the Law are good true by themselves but they are made ill by an accident and so are the works of the Law made ill by an accident of the unregenerate because they are not done by them for that end and after that sort which God commanded Repl. 2. There remaine also many true notions in the minds of the unregenerate concerning God and his will and the right ordering of their life Wherefore the Will working according to these notions and the direction of true reason doth not sin but worketh well Ans 1. Those legall notions whether they belong to the first The remnants of spirituall life in the unregenerate are not sufficient to make their workes good or to the second Table of the Decalogue they are not perfect and sufficient And therefore God cannot be rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his divine will out of the Word of God which is delivered to the Church 2. Men not brought up in the Church doe patch many false things with these true imprinted notions of nature and do heap sins upon errours 3. Such is the frowardnesse of the will and affections even against the judgement of rightly informed and ruled reason that they obey not so much as those naturall notions much lesse those which are to be adjoyned out of the Word of God Wherefore also are those complaints even of the Heathen I see the better and I like them but I follow the worse and that accusation of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the truth in unrighteousnesse wherefore those notions without the grace of the holy Ghost do not engender true godlinesse in them The praise and commendation which is given of God to our good works doth not prove that they proceed frâ—m our selves but rather are his gifts Rom. 9.30 Object 2. God commendeth us for good workes Therefore good workes are in our power and will Answ This is a fallacy concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can be performed of us without our renewing by the holy Ghost but because they are agreeable unto his Law and good and pleasing unto him yea because they are his own gifts and effects in us and we his instruments unto whom he communicateth himselfe and his blessings according as it is said Whom he predestinated them also he called Repl. Who doth not in such sort work well as that it is in his owne power to doe either well or ill hee deserveth neither commendation nor reward but those good things which men doe are not in their power and arbitrement Therefore they deserve not either commendation or rewards for their vertues Answ If the question be of desert we grant the whole argument For it is true that no creature can deserve or merit ought at Gods hand neither ought the praise or commendation or glory be given to us as if the good which we do were of our selves it being God which worketh whatsoever is good in all But if they say that neither reward or commendation is justly given more is in the conclusion then was in the premisses For God to testifie that righteousnesse pleaseth
3.15 That we may learn to hate sin the Divell and the world If ye were of the world the world would love you We wrestle not against flesh and bloud but against principalities against powers Love not the world neither the things that are in the world Exercise of godlinesse Our exercise or triall that we may go forward and increase in faith hope patience obedience and prayer or that we may have occasion of exercising and trying our selves and that both unto our selves and others our hope faith and patience may be made known For it is an easie matter to glory of our faith in prosperity but in adversity the glory or grace of vertue is conspicuous and eminent He that hath not been tempted what knoweth he Experience bringeth hope Syrac 34.10 Rom. 5.4 Particular defects in the godly Particular defects and failings in the Saints Manasses had his faults Josaphat his and others have other defects therefore Gods chastisements are also divers wherein he sheweth that he is angry also with the sins of the godly and will more severely revenge them unlesse they repent The servant which knew his masters will and did it not Luke 12.47 shall be beaten with many stripes Gods glory in their deliverance The revealing and setting forth of Gods glory in the deliverance of the Church and the godly for God often times bringeth his into extreme dangers that their delivery may be the more glorious as appeareth in the slavery of the Israelites in Egypt and their captivity in Babylon c. that he may I say gloriously deliver them and shew that he hath found a way of delivery where no creature could hope or look for it The Lord bringeth down to hell 1 Sam. 2.6 and raiseth up againe A conformity between them and Christ 2 Tim. 2.12 Rom. 8.29 Matth. 10.24 The conformity of the members with their head Christ in affliction and glory If we suffer with him we shall also reigne with him Those which he knew before he also did predestinate to be made like to the image of his Son The servant is not greater then his Lord neither the disciple above his Master Confirmation and testimony of the truth by their martyrdome Joh. 21.18 The confirmation and testimony of their doctrine in their martyrdoms For when faithfull and godly men suffer any evils and death it selfe for the confession and maintenance of their doctrine they give ample testimony to the world that they are so verily perswaded of the truth of this doctrine that by no means they can forgoe it and moreover that this doctrine yeeldeth and ministreth true and solid comfort in death it selfe and therefore of necessity is the very truth Peter is foretold by what death hee should glorifie God A confirmation of the life to come 2 Thess 1.5 The afflictions of the godly are a confirmation and testimony of the judgement and life to come For the justice and truth of God requireth that at length it goe well with the good and ill with the bad But this cometh not to passe in this life Therefore there is remaining yet another life which is a token of the righteous judgement of God Out of these causes we are to answer the argument which the world useth against the providence of God Object The Church is oppugned throughout the whole world and trodden under foot of all men Therefore it is not the true Church nor protected by God Ans Nay rather because it is persecuted by the wicked ones of this world it is apparantly the true Church For if it were of the world the world would love her owne Joh. 15.19 But the causes of the afflictions of the Church are manifest and evident and the event and end of things shall one day convict the world 3. Comforts to be opposed against afflictions Comforts in affliction OF comforts in afflictions some are proper unto the Church some are common to it with Philosophy Proper are the first and the two last of those which shall be recited the rest are common and that but in outward shew only and in name but not being farther entred into and discoursed of Remission of sins and reconciliation unto God Remission of sins This is the ground and foundation of the rest because without this the rest minister no comfort unto us whilest we doubt of our reconcilement to God for otherwise we alwaies doubt whether the promise of grace belong unto us But if this be once surely grounded the rest are soon built upon it for if God be our Father he will then no way endamage us but be our guardian in whatsoever distresse Rom. 8.31 If God be with us who can be against us The reason is because Take away the cause and you take away the effect take away sin and the punishment of sin is also taken away The necessity of obeying God and the love which we owe him The will and providence of God or the necessity of obeying God in prosperity and adversity because either of these is according to his will and good pleasure The reason of this consequence of obedience is not only because we are unable to resist God but especially we must therefore obey him 1. Because he is our Father 2. Because he hath so deserved of us that for his sake we ought to suffer far greater evils 3. Because the miseries he sendeth us are his fatherly chastisements This comfort calmeth our storming stomacks because it intimateth that it is our Fathers pleasure we should so suffer Job 13.15 Job 1 21. Psal 39.10 Loe though hee slay mee yet will I trust in him As it pleased the Lord so it is come to passe blessed be the name of the Lord. I became dumb and opened not my mouth for it was thy doing The Philosophers say that it is patiently to be suffered which cannot be altered and avoyded They establish a fatall necessity and therefore foolishnesse it were to kick against the pricks but in the heat of calamities they submit not themselves to God nor acknowledge his indignation and wrath nor suffer adversity to that end as thereby to obey him but because they cannot shake them off nor wrest themselves out of them at pleasure This is a miserable cold comfort The worthiness of vertue The worthinesse of vertue that is of obedience towards God which is true vertue for which a man is not to cast away his courage in bearing the crosse Temporall goods are great blessings of God but farre greater benefits are obedience faith hope c. Wherefore let us not preferre lesse things before greater neither let us take away the things of greater value to redeem the losse of things of â—esse worth Mat. 10.37 16.25 Hee that hateth not his father and mother for my sake is not worthy of me He that seeketh to save his soule shall lose it This dignity of vertue do the Philosophers most
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
when as he regenerateth us by the same Spirit and by the law traineth us to obedience both outward and inward which the law challengeth of us and wee begin it in this life but shall perform it wholly and fully in the life to come 4. Christ fulfilleth the law by teaching it and purging it from errours and corruptions and by restoring the true sense doctrine and understanding thereof as it is said Matt. 5.17 I came not to destroy the law but to fulfill it For as it appeareth by the Evangelist Saint Matthew the Scribes and Pharisees had so corrupted the spirituall meaning of the law wholly restraining it to bodily actions that Christ was enforced thereby to give the right sense of many places thereof and so by the light of the truth to scatter the mist of their corruptions Quest 17. Why must he also be very God Answ That he might by his God-head a Isa 9. 63.3 sustain in his flesh b Isa 53.4 11. the burden of Gods wrath c Deut. 4.24 Nahum 1.9 Psal 130.3 and might recover and restore unto us that righteousnesse and life which we lost d Isa 53.5 10. The Explication IT was requisite that our Mediatour should be not only man Our Mediatour must be true God and that true and very man and that man perfectly just but besides all this that he should be God also and that a true and mighty God not an imaginary and only adorned with excellent gifts above all the angels and saints as hereticks decipher him The reasons hereof are these which follow Because of the grievousness of the punishment hee was to endure That by the power of his divinity hee might sustain in his flesh the infinite wrath and indignation of God against sin and endure such a punishment as in durance should indeed be temporall but infinite in weight worth and value For certainly he had been brought to nothing by reason of infirmity whosoever being but meer man had adventured to undertake the huge heap and heavie burthen of Gods indignation It was therefore behoovefull that our Mediator should be of infinite strength and so to be God who should suffer without falling into despair or being brought unto nothing Which punishment was of infinite value so unmeasurable punishment Now it was necessary that the punishment of the Mediator should be of infinite value and equivalent to eternall that there might be a proportion betwixt the sin and the punishment thereof For there is no one sin amongst all the sins committed from the beginning of the world to the end thereof so little as that it deserveth not everlasting death they are all so exceeding evill that they cannot be expiated and done away by the endlesse destruction of any creature Notwithstanding this punishment ought to be finite in respect of time because it behooved our Mediatour not to be shut up in death for ever but to wrest himself out of the power thereof to the intent that he might accomplish the benefit of our redemption that is to say that he might merit perfectly for us our redemption and now when it was perfectly merited apply it or bestow it upon us by his forcible working and effectually save us For it became our Mediator to perform both namely to merit first and then to bestow righteousnesse that thence he might prove a perfect Saviour as well in efficacie and fruit as in merit and desert These things could not have been done by a meer man who of whatsoever strength he be cannot by his own force or power wrestle out of the hands of death Wherefore it was requisite that he which was to save others from death should by his power overcome death and first depell it and shake it off from himself which thing he could not accomplish except he were God Because of the worth of the ransome he was to pay It was needfull that the price or ransome which our Mediatour paid should be of infinite value that it might be a sufficient and full worthy ransome for the redemption of our souls that is that it might be reputed sufficient in Gods judgment for the purging and putting away of our sins and for the repairing of that righteousnesse and life which wee had lost Therefore it became the person also that should pay this price to be of infinite worthinesse to wit very God For the worth of this price for which it is acceptable unto God and is of infinite estimate though it were but temporall Which worth consisted 1. In the worthiness of the person paying consisteth in two things 1. In the worthinesse of the person paying it 2. In the grievousnesse and extremity of the penalty endured The worthinesse of the person Herein appeareth that the person which suffered is God himselfe the Creator of all things For that he should die for the sins of the world is infinitely more then the death and destruction of all creatures and is at higher rate and reckoning then the conformity or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speak of Christs passion ever almost make mention of his God-head God hath purchased the Church with his bloud Acts 20.28 1 John 1.7 John 1.26 Gen. 3.15 The bloud of Jesus Christ cleanseth us from all sin Behold the Lamb of God which taketh away the sins of the world Yea God himself in Paradise joyneth these two The seed of the woman shall break thine head and thou shalt bruise his heel In the grievousnesse of the punishment Psal 18.4 Deut. 4.24 Isa 5.36 The grievousnesse of the punishment was that Christ sustained the dreadfull torments of hell and the heavie wrath of God against the sins of the whole world The pains of hell came about me God is a consuming fiâ—e The Lord hath laid upon him the iniquity of us all Whence it is understood why Christ did so greatly tremble at death whereas many Martyrs have without fear or trembling offered their throats to the persecuters Ob. The perfect fulfilling of the law by obedience might have been a satisfaction for our sins But a meer man so be were absolutely just might by his obedience have perfectly fulfilled the law Therefore meer man being perfectly just might sat is fie for our sins and by force of consequent it was not necessary that our Mediatour should be God Answ 1. The Major is false because as hath before been shewed obedience being once forsaken and shaken off Gods justice could not be satisfied for our offence but only by sufficient and due punishment in regard of his commination once uttered Gen. 2.17 In the day that thou eatest thereof thou shalt die the death Ans 2. Though we grant the Minor that forsooth a meer man by his obedience might perfectly fulfill the law yet this obedience could not have been a price for anothers debt since every man is bound to perform the same It was
required therefore that our Mediatour should pay a sufficient punishment for us and in regard hereof be armed with the power of the God-head for the divels themselves are not able to sustain the weight of Gods wrath against sin much lesse should man be able to do it Repl. But all the divels and wicked men bear and sustain and are constrained to bear and sustain the everlasting wrath of God Ans They indeed bear the immeasurable wrath of God Wicked men and divels satisfie in never satisfying but so that they never satisfie Gods justice neither recover out of punishment for their punishment is extended to all eternity But it beseemed the Mediatour so to bear the burthen of Gods wrath that after he had satisfied for our sins he might shake off that burthen and take it away both from himself and from us Because of revealing Gods will unto us Our Mediatour must be God That he might reveal and make known unto us the secret will of God concerning the redemption of mankind whereof except he were God he could have no knowledge For no creature could at any time have searched out the bottomlesse depth thereof and conceived so intricate a mystery had not the Son of God displayed and laid it open unto us No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Because of giving the Spirit Our Mediatour must be God That he may give the holy Ghost by whom he may gather in one his Church be present with it in the world and bestow on us maintain and perfect in us the benefits purchased by his death remission of sins righteousnesse new obedience and life everlasting For it is not sufficient for our Mediatour to be made a sacrifice for us to break the bonds of death and make intercession with God for us but it is necessary also that he promise on our behalf that we shall imbrace the decree concerning our redemption by our Mediatour and cease at length to offend God through our sins which is the other part of the Covenant made between God and us and is performed by us that the Covenant may remain firme and ratified But this by reason of our corruption could be promised of no man in our behalfe except he have the power also of giving the holy Ghost by whom he might work in us to assent and to be more and more conformed to the image of God Now to give the holy Ghost and by him to regenerate our hearts and work forcibly in us faith conversion and salvation belongeth to God alone whose also is the Spirit Whom I will send you from the Father John 15.26 For only the Lord of nature is able to reforme nature Jerem. 23.6 Lastly it behooved the Messias to be the Lord our righteousnesse Object The party offended cannot be Mediatour Christ is the Mediatour Therefore he cannot be the party offended that is God Ans The Major proposition is true if the party offended be such a one as in whom there are not more persons But a most cleer testimony whereby are taught in few words those three former to wit that the mediatour is both true man Acts 20.28 and perfectly just and true God is extant when it is said God hath purchased the Church with his bloud for he is true man who sheddeth his own bloud Hee is perfectly just who sheddeth it for the redemption of others Hee is true God to whom both the name and properties of true God are given which is to be a Redeemer both by his merit and also by his efficacy and power and that of the Church that is the elect and chosen Quest 18. And who is that Mediatour which is together both very God a 1 Joh. 5.20 Rom. 9.5 Gal. 4.4 Isa 9.6 Jer. 23.6 Mal. 3.1 and a very b Luke 1.24 2.6 7. Rom. 1.3 9.5 Phil. 2.7 Heb. 2.14 16 17. 4.15 perfectly just man c Isa 53.9 11. Jer. 23.5 Luke 1.35 Joh. 8.46 Heb. 4.15 7.26 1 Pet. 1.19 2.22 3.18 Ans Even our Lord Jesus Christ d 1 Tim. 2.5 3.16 Maâ—th 1.23 Heb. 2.9 Luke 2.11 who is made to us of God wisdome righteousnesse sanctification and redemption e 1 Cor. 1.30 The Explication WHat kind of Mediatour is necessary for us hath already been declared The Mediatour was to be God yet not the Father nor the H. Ghost but the Son only Eight reasons hereof Now the question is of the person who is such a Mediatour This Mediatour therefore is Jesus Christ alone the Sonne of God manifested in the flesh which position is proved by these reasons 1. Our Mediatour must be true God as heretofore hath been evidently shewed But God the Father could not be Mediatour because he worketh not by himsefe and immediatly but mediatly by the Son and the holy Ghost Neither is he the messenger because he is sent of none but he sendeth the Mediatour Neither yet could God the holy Ghost be Mediatour because he was to be sent of the Mediatour into the hearts of the elect therefore necessarily the Son and he only was to be our Mediator 2. That which our Mediatour should impart unto us he must needs first have it himself But it belonged unto him to confer and bestow on us the right and title of the sons of God whence we were fallen that is to work that through him we might be adopted of God to be his sons because this was in his power alone sith he alone had the sole claim and interest herein For the holy Ghost had it not because he is not the Son neither had God the Father it because he also is not the Son and was to adopt us by his Son to be his sons The Word therefore only which is that naturall Son of God is our Mediatour in whom as in the first begotten of God we are adopted to be the sons of God John S. 36. John 1.12 as it is said If the Son shall make you free ye shall be free indeed As many as received him to them he gave power to become the sons of God Who hath predestinate to be adopted through Jesus Christ unto himselfe Ephes 1.5 6. With his grace he hath made us accepted in his beloved 3. The Son alone is the Word his Fathers embassador and delegate and that person which is sent unto mankind by whom the Father openeth his will by whom he worketh and giveth his holy Spirit by whom also is made the second creation for by the Son we are made new creatures Therefore the Scripture joyneth every where the first creation with the second John 1.3.2 Cor. 5.17 Gal. 6.15 Ephes 2.10 Col. 1.16 Heb. 1.10 because the second creation was to be made by the same party by whom the first was wrought By the Son were made all things But this was
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
working and effecting any thing is so in God onely that there is not the least ability or efficacy of any creature but what he continually imparteth and preserveth at his pleasure and therefore the power of God is to be considered of us not as being idle but as creating sustaining moving and ruling all things The reasons are 1. God is the first cause of all things therfore he hath all things in his power and their ability is so much as he giveth unto them 2. He doth such things as can be done by no created and finite power as are the creation and governing of all things the preservation of common-weals the deluge the delivery out of Egypt and all his miracles 3 Hee is unchangeable therefore in him to be able to do and to do is the same which to will and so of the contrary But although all men affirme God to be omnipotent yet there is a double difference between the sacred doctrine of the Church Two differences between the doctrine of the Church and Philosophy in conceiving of Gods omnipotency and Philosophy concerning Gods omnipotency For 1. Without the doctrine of the Church men only know the universall and generall power of God whereby hee createth preserveth and governeth the whole world but they know not that power whereby he saveth men and restoreth the world by his Son gathering and preserving an everlasting Church and delivering it from sin and death and endowing it with life and glory everlasting by which works God especially sheweth forth his power as it is said Yet a little while and I shall shake the heavens and the earth and the sea Hagg. 2.7 and the drie land 2. Neither do they professe of the generall power of God so much as is sufficient for albeit they are enforced to confesse that God is the author and preserver of the world yet are they not able to say that all things were created of nothing by the word of God alone and forasmuch as they are ignorant of the cause of sin and confusion they cannot affirm all things so to be administred and governed by Gods omnipotency as that all which is good is done by the powerfull working of Gods will but they attribute many things to chance fortune and humane wisdome or vertue and so imagine the power of God to be idle in these and doing nothing Furthermore That God cannot either sin or will and allow of sin or be changed or diminished or suffer any thing or make things done undone or will things flat repugnant and contradictory or create another God or some nature equall to himselfe or be perceived by bodily senses or do other things proper to a created or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment and strengthen his power For that is the greatest and most perfect power which can neither be destroyed nor weakened nor diminished and that none sustaining it but only by it selfe But contrariwise to be able to be corrupted and impaired is a token of imbecility and imperfection Gods exceeding wisdom whereby both he knoweth all things perfectly and is the fountain of all knowledge and understanding Of exceeding and immense wisdome That wee may rightly and with profit and commodity know the power of God it is necessary not to consider it but as it is joyned with his immense wisdome and goodnesse which moderateth it Further of his divine wisdome we learn 1. That God doth of himself in one act or view under stand and behold perpetually and most perfectly in marvellous manner and that unknown to us himselfe and the whole order of his minde declared in the nature of things and in his word and what agreeth therewith and disagreeth and all his works and all the works of all creatures past present and to come and all the causes and circumstances of all things 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes for among other things the most beautifull and sightly order which is in the nature of things the ends and uses of all things the signification of future events arts and sciences the everting and overturning of those devices which the divell and wicked men have most craftily contrived against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the Scripture it selfe willeth us to consider the wisdome of God shining in these his works Eccles 3.11 Isa 44.7 God hath made every thing beautifull in his time Who is like mee that shall call and shall declare it and set it in order before me since I appointed the ancient people He taketh the wise in their craftinesse Job 5.13 and of these it concludeth that the wisdome of God is immense and unconceivable Psalm 147.5 Rom. 11.33 as His wisdome is infinite O the deepnesse of the riches both of the wisdome and knowledge of God! But here again is to be observed a difference between Philosophy and the word of God 1. That even in the creation the known or legall wisdome was darkned and maimed in men through sin and therefore needeth a renewing by the word delivered to the Church 2. That men without this heavenly doctrine are altogether ignorant of the especiall wisdome of God revealed in the Gospel whereby hee saveth the Church gathered from amongst mankind by the Son as it is said I give thee thanks O Father because thou hast hid these things from the wise and men of understanding Matth. 21.25 and hast opened them unto babes Good Six significations of the goodnesse of God in Scripture Psalm 106.1 143.10.1 John 1.5 The goodnesse of God signifieth sometimes his bountifulnesse as Praise the Lord because he is good sometimes all the vertues and whatsoever is spoken of the nature of God as Let thy Spirit lead me through the right way That which also is meant by the name of holinesse or sanctity and light So in this place by the name of goodnesse are understood 1. All those things which are attributed to God in his word and are represented and resembled in his image as those things which are termed good in Angles and men as life power wisdom joy righteousnesse c. For such is the nature of God as it hath manifested it self in the Law and Gospel and the goodnesse of the reasonable creature is an image of the divine goodnesse and therefore here also differ Philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Law and yet neither that wholly but of his goodnesse revealed in the Gospel it is altogether ignorant 2. By reason of the great and huge difference between the Creator and the creature we understand those good things to be in God which are agreeing to his divine nature
and majesty for those which are proper unto created natures would not be good in God but rather a diminishing of his goodnesse 3. By reason of the immensity of his divine nature those things which are finite in creatures are in God infinite And therefore against sundry and divers disputes of the Philosophers concerning the chiefest good we learn in the Church that God is the chiefest good 4. Because nothing is unperfect or not subsisting by it self in God whatsoever is attributed unto him is not in him as forms or accidents in creatures but such is his essence and nature in a manner not able to be comprehended by our knowledge and understanding 5. His nature and will is a rule of that goodnesse and uprightnesse which is in the creatures for so far forth things are and are called good as they agree with the will of God 6. God is the only fountain of goodnesse and the first cause of all good things so shall all things have so much goodnesse as God doth create and maintain in them Luke 18.9 and in this sense it is said There is none good but God only even so as he is most perfectly good and the fountain of goodnesse The righteousness of God both generall and particular Righteous The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him and whereby he maketh us righteous and that elsewhere legall which is holinesse of life or conformity with the law of God which God worketh in us by his Spirit begun in this life and to be perfected in the life to come James 1.20 as The wrath of man doth not accomplish the righteousnesse of God Or sometimes Evangelicall which is the righteousnesse of Christ imputed to beleevers of the free mercy of God as Rom. 3.21 22 But now is the righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets to wit the righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercy and benignity of God who according to his promises preserveth defendeth and delivereth the faithfull as Psal 31.1 Deliver me in thy righteousness But when it is properly spoken of the righteousnesse of God whereby himself is righteous as in this place he is called just 1. In respect of his generall justice and righteousnesse which is the order or nature of his divine understanding and will whereby God willeth and approveth doth him self and worketh in others unchangeably and unspeakably such things as he hath commanded in his law and neither willeth nor approveth nor worketh nor causeth nor furthereth any thing whatsoever disagreeth from this order but horribly hateth and detesteth them as it is said The righteous Lord loveth righteousnesse 2. In respect of his particular justice and righteousnesse which is the unchangeable will of God whereby God giveth to him selfe and will have given him by others that glory which is due unto the chief good as he saith I will not give my glory to another and punisheth all sin with such punishment as is equall to the offence that is with eternall as in them who perish or with equivalent as in his Son Christ sustaining the punishment for all those who are saved by him according as it is said Matth. 5.26 Thou shalt not depart thence untill thou hast paid the utmost farthing And cannot injure any creature whatsoever hee determineth of him or doth unto him because hee oweth no man any thing as it is said Psal 145.17 Acts 10.34 God is just in all his wayes God is no accepter of persons 3. Gods divine will is the chiefe and perfect rule and only square of uprightnesse and therefore God alone because hee is exceeding good cannot of his own nature will or work any unjust thing but the wils and actions of all creatures are so far just as they are made by God conformable to divine will Now although all confesse God to be righteous and just because God hath imprinted this notion and knowledge of him selfe among other in the reasonable creature because he is perfectly good and therefore is the rule of perfect righteousnesse because he witnesseth by examples of punishments and rewards that hee hateth and punisheth unjust things and liketh the just because he is the Judge of the world to whom it belongeth to compose or set and administer all things in a just order because lastly he oweth not any thing to any nature but by the right of a Creatour it is lawfull for him to dispose of all things at his will and therefore cannot be to any injurious as it is said When ye have done all say Luke 17.10 Rom. 11.35 Matth. 20.15 Wee are unprofitable servants Who hath given unto him first and he shall be recompenced Is it not lawfull for me to do as I will with mine own Men not able without the doctrine of the Church to conceive aright of Gods justice and. righteousnesse Yet notwithstanding it is far off that men should judge aright of the righteousnesse and justice of God without the doctrine of the Church because they have not the whole knowledge not so much as of the law wherein God made known his justice and can affirme nothing certain concerning the everlasting punishments of sins and are altogether ignorant of the punishment which the Son of God sustained for sins Moreover mens minds are troubled so that they doubt Whether all things be governed of God in a just and upright order Thee causes which make men to conceive amisse of Gods justice 1. When they see it go well with the bad and ill with the good And to this objection the doctrine of the Church only is able to make answer which sheweth that God deferreth the punishments of the wicked and the rewards of the good to another life inviteth the ungodly by his mildnesse and lenity to repentance proveth and confirmeth the godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens judgments to be guiltlesse It goeth therefore evill with the good but not finally Three causes of the afflictions of the godly Now as he deferreth the punishment of the wicked thereby to invite them to repentance so hee afflicteth the godly 1. Because they yet retain many sins 2. To prove and try them 3. To confirm their faith in them Object But justice requireth that never any good should be done to the wicked who rather were presently to be punished Answ Except there be a reasonable and just cause why to deferre their punishment Repl. But yet no harme should ever be done to the good Ans Not to those who are perfectly good But wee in this life are not perfectly good Repl. Wee are perfect in Christ Ans And therefore we are not punished
sharp and bitter one thereby to recall him from making his expedition to war and to punish him for not obeying by delivering him to be seduced by the divell the false Prophets fore-told victory to flatter him the divell to destroy him and to die Why chastity is one of Gods properties Chaste There is made also mention of Chastity in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from divels he will have truth to be and chastity for as God will be acknowledged to be true and will have truth loved of us that it may certainly appear that hee is and what he is and that men may think and speak the truth of him and through his knowledge be partakers of everlasting life so the divell attempteth to fill the world with lies that hee may both darken the glory of God and by forging lies of God destroy mankind Whereupon the holy Ghost is called the Spirit of truth John 8.44 but the divell a lyar and murtherer from the beginning and the father of lyes And as God both by reason of the exceeding purity of his nature Ephes 5.23 Ezek. 16. Hos 2. as also because hee will have the spousall love and conjunction of marriage to be the image of the unspeakable love and spirituall conjunction between him and the Church will therefore have it accounted sacred and holy amongst men and as in these respects hee is the lover and author of chastity and doth most severely detest and punish all uncleannesse both internall and externall which is repugnant to this order as the examples of the Sodomites of the tribe of Benjamin and others of all other ages and nations testifie So the divell both for his impurity and also because whatsoever God would have held most holy and venerable that for the hatred he beareth to God hee studieth most to deprave and most foulely to deform endeavoureth with obscenity and filthinesse horribly to pollute mankind and to withdraw them from God Therefore it is said This is the will of God even your sanctification 1 Thess 4.3 4. and that you should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Arguments of the mercy of God in preserving his creatures Mercifull The mercy or favour and inclinable will of God to preserve his creature and especially mankinde the Scripture proposeth unto us opened by these degrees 1. That hee taketh delight in the salvation of all but in the destruction of none As I live saith the Lord God I desire not the death of the wicked but that the wicked turn from his way and live 2. That he deferreth mitigateth Ezek. 33. and taketh away punishments inviting all men by his long-suffering to repentance if not one way yet by the testimony of their conscience hereof hee is said to be slow to anger Exod. 35.6 3. That he debaseth himself to relieve our infirmity both by inward and outward supplies as by his Spirit word oathes sacraments and miracles 4. That hee imbraceth with singular love his chosen so that hee saveth and delivereth them for ever from sin and all evils and comforteth them also in afflictions Repl. God shall wipe away all tears from their eyes Rev. 7.17 21.4 Isa 49.15 Though a woman should forget her child yet will I not forget thee 5. That he chose rather to bring to passe this our delivery even by the incarnation and death of his only begotten Son then that all mankind should perish So God loved the world John 3.16 that he gave his only begotten Son 6. That he promiseth and performeth all these things of his own free goodnesse I will shew mercy to whom I will shew mercy Exod. 33.19 Isa 43.25 and I will have compassion on whom I will have compassion I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sins 7. That hee doth these things towards sinners who not onely were unworthy of them Rom. 5.10 but also who are his deadly enemies When wee were enemies we were reconciled unto God by the death of his Son They also of the wiser sort which are out of the Church are compelled to attribute mercy unto God because they see him so mercifully to spare sinners â—am 3.22 whereupon Jeremie saith It is the Lords mercie that we are not consumed because his compassions faile not But because the perfectnesse of Gods justice and the privity of their own sins doth not permit them to conceive any firm perswasion of Gods mercy towards them neither know they ought concerning the salvation of men by the death of his Son therefore are they not able either constantly or wholly to agnise Gods mercy Object 1. Mercy is a kinde of griefe or sorrow Therefore there is sorrow and griefe in God Answ The names of affections when they are attributed unto God by an Anthropopathy they do not signifie any passion or change in God but an unspeakable either dislike or liking of the objects God therefore is said to be mercifull 1. Because he is against the destruction of his creature 2. Because he doth those things which mercifull men are wont to do Isa 1.24 Prov. 1.26 Object 2. God seemeth sometimes to rejoyce in revengement Ans He rejoyceth not in the revengement or punishment but in the executing of his own justice Isa 27.11 Object 3. It seemeth in some places of Scripture that Gods mercy doth not extend it selfe unto the wicked Ans This is to be understood of that degree of mercy wherewith he imbraceth his chosen And yet he spareth also the wicked neither rejoyceth at their destruction Object 4. But yet he saveth not all whereas hee is able to doe it Therefore he is not exceeding mercifull neither mercifull towards all Answ He doth not save all for most just cause for his mercy is so to be exercised that it hinder not the execution of his justice Object 5. He doth not take mercy on any or receive any into favour without the satisfaction of his Son Therefore hee doth it not freely Answ That which is concluded doth not follow because God of his free grace giveth this satisfaction it selfe and applyeth it unto us Now hee giveth a thing freely who giveth the price of a thing for which the thing it selfe is given In what the boundtifulnesse of God is seen Bountifull God is also called bountifull 1. Because hee createth and governeth all things 2. He is the only fountain of all good things 3. which befall to all creatures 4. Yea to the wicked 5. Of his goodnesse love and free mercy towards all creatures 6. But especially towards mankind which he hath made according to his image and for whose sake he hath created all other things 7. But in them also chiefly towards his Church to whom hee hath opened himself
and his will 8. And in this his Church towards his chosen Angels and men to whom by his Son he giveth life and glory everlasting And further whom he is angry with and on whom he inflicteth punishment he is not angry with their substance or nature which himself created but with that corruption which came by other means to his divine work Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse Object No creature visible is subject to so many evils as man Therefore he is not bountifull towards men Answ He is subject to these evils by an accident that is because of sin but withall he is enriched above other creatures with great blessings even when hee is out of the Church but is most happy and blessed if he repent For what cause God is said to be most free Most free God also alone is most free because he alone by nature is such 1. That no fault or misery can fall upon him 2. Neither can he be constrained of any 3. Neither is he bound to any 4. Neither is he subject or tyed to the rule or lore of another Wherefore whatsoever he willeth and doth that hee willeth and doth himselfe most freely when as much and in what manner he will and what he will that is most good and just But here chiefly is considered the freedome of will or liberty from constraint which is the power and ability whereby God without any necessity hath from everlasting decreed the whole order of creation preservation and rule of all things and doth accomplish the same not being constrained or tyed to other causes yet so that he never swerveth from his rightnesse To this bear witnesse his miracles and many examples of deliveries and punishments and many places of Scripture as Whatsoever pleased the Lord that did hee in the heaven and earth Psal 135.6 in the sea and in all the depth It is not hard to the Lord to save with many or with few 1 Sam 14.6 Object 1. That without which second causes which worke necessarily cannot worke doth it selfe also work necessarily Without the first cause which is God second causes which necessarily worke cannot work Therefore the first cause also which is God worketh together with them necessarily Answ The Major is true of such causes as work with absolute necessity but it is false of such as work only of a conditionall necessity that is because it so pleased God who notwithstanding could move them otherwise or else at all not move them or not so much as make them that they should work and should worke after that manner which they do work Therefore all second causes depend on the first but not the first any way on the second Object 2. God is unchangeably good Therefore not freely good Ans This unchangeablenesse doth not diminish but establish the liberty of Gods will for it is not the unchangeablenesse of a nature but constraint and coaction which is contrary to liberty and so much the more freely the will chuseth with how much the greater and surer force and motion it is carried unto her object Object 3. It is said also of particular events that God can only will those things which are best But only those things which he hath decreed are best Therefore he cannot will other things But answer is made to the Minor What things God hath decreed those are best not before but after his decree for Gods will being the rule and square of rightnesse therefore are all things good because hee willeth them Wherefore if hee would have from everlasting had any other thing that then should have been best As that Joseph should be sold and made lord of Egypt and give sustenance to his fathers family was best because God would so Now if God would have any other way exercised Joseph and taken vengeance on his brethren that should then have been the best It followeth therefore that God willeth no other thing after he hath once decreed what he will have done but that hee was able from everlasting to have decreed some other thing for whatsoever he would that from everlasting he would most freely Object 4. Some places of Scripture seem to intimate that the will of God may be sometimes hindered by his creatures as I desire not the death of the wicked Ezek. 33.11 Mat. 23.37 How often would I have gathered thee and thou wouldest not Answ These and the like places only shew with what God is delighted and to what he inviteth and calleth all but not what by his mercy and Spirit he hath purposed to work in every one Wherefore this doctrine of the liberty and free will of God let us diligently maintain that both the glory of God may be vindicated from Stoicall blasphemies and in us faith hope invocating on God and sedulity and earnestnesse in performing our duty may be established if acknowledging God most freely to govern all his creatures we be neither secure in prosperity nor in adversity doe cast away hope and good endeavours The anger of God against sin Angry and wroth with sin Lastly in the description of Gods nature is put That he is angry and wroth with offences and sins which horrible anger and wrath of God whereby hee detesteth and punisheth all sins although all the wicked at length too late perceive and have experience of when they rush into eternall despaire yet such his displeasure and indignation as God will have to be knowne they cannot so much as conceive who are without the Church seeing they neither judge all those evils to be sins which God in his law threatneth hee will punish with everlasting torments neither know the death and punishment of the Son of God then which God could not shew a greater token and argument of his anger against sin The elect and chosen alone are throughly moved by a right and saving knowledge thereof gathered out of Gods punishments and threatnings to conversion and the fear of God But the greatnesse of it no man can fully conceive according as it is said Psal 90.11 Who knoweth the power of thy wrath An Admonition to the Reader CHristian and courteous Reader whereas in the conference of the two copies I found in the former a large Paraphrase delivered by Uâ—sinus on the description of God and in the latter a brief Abstract thereof collected by David Pareus I judged it meet to retain the Paraphrase for help of weaker understandings and to adjoyn the Abridgement for help of weaker memories If on this advertisement thou advisedly peruse both the one and the other I hope the fruit of both will be neither to thee nor me lost labour A briefe Epitome or Abridgement of the former large Explication of the description of God GOd is an essence That is a thing which hath his being from none but himself and is preserved and sustained of none but subsisteth by himselfe and is the only cause unto
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â— Cor. 15 5â— The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ— 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â—9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâ—or of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man
man Nestorius separated the two natures in Christ Nestorius heresie neither would have the Sonne of God but man onely to have died Doe not boast thou Jew saith Nestorius thou hast not crucified God but man The Ubiquitaries beleeve that the humanity of Christ The Ubiquitaries heresie from the moment of his incarnation was so endowed with all the properties of the God-head as that onely in this the humanity differeth from the God-head that the humanity hath by an accident whatsoever the God-head hath by and of it selfe Hereof it cometh that they imagine that Christ was in the time of his death yea when he was inclosed in the Virgins womb in heaven and every where not only as touching his God-head but with his body too This is it which they call the forme of God Phil. 2.6 Wherefore against all these we affirme and in the Creed beleeve that Christ died truly and corporally even by a true divulsion and separation of his soule from his body 1. Christ died truly and that a locall separation so that not onely his soule and body were not together every where but were not together in one place the soule was not where the body was Matth. 27.50 Marke 15.37 Luke 23.46 John 19.30 nor the body where the soule was Then Jesus cried againe with a loud voyce and yeelded up the Ghost Jesus cried with a lowd voyce and gave up the Ghost Father into thy hands I commend my spirit And when he had said these words he gave up the Ghost He bowed his head and gave up the Ghost Object But as vertue that is his divinity is said to have gone out of him so also he gave up the Ghost Answ There is a dissimilitude in these Because the divinity remaining united with the humane nature yet did work abroad without it The soule did depart from the body The reason of this dissimilitude is because the act of his divinity is increate and infinite but the act and power of his soule finite and created But yet this is further to be added 2. Christ died without breach of the union of his two natures that although his soule was truly separated from his body yet the Word notwithstanding did not forsake neither body nor soule but remained neverthelesse joyned both to body and soule and therefore the two natures in Christ were not divelled or sundered by that divulsion of the soule and body Object Why then cryed he Matth. 27.46 My God my God why hast thou forsaken me Answ Because of his delay and deferring of help and succour For the two natures in Christ ought not to have been divelled or sundred because it is written God hath purchased the Church with his own bloud And he was to be the Son of God who should die for our sins Acts 20.28 that he might be a sufficient price for them Hereby also it doth cleerly appeare That The union of both natures in Christ is no Vbiquity For the soule being separated from the body was not in the grave with the body and by a consequent not every where because that which is every where can never be separated and yet in death and in the grave the union of both natures remained and continued 2. Whether it was requisite and necessary that Christ should die IT was requisite and necessary that Christ to make full satisfaction not only should suffer but also should die 1. In respect of the justice of God that so his justice might be satisfied which required the death of men by whom it was violated For the hurting and offending of the greatest good is to be expiated with the greatest punishment or with the utmost destruction of nature that is with the death of the guilty condemned for sinne according to that The wages of sinne is death Rom. 6.23 But Christ succeeded in our stead and took on him our person who had sinned and had deserved death not only eternall but temporall also For wee deserved destruction which is the dissolution of the soule from the body whereon ensueth the dissolution of the body as a house is said to be subverted and destroyed when one part is separated from another Now it was requisite that the Sonne of God should die that he might be a sufficient ransome for our sins For no creature could have sustained such a punishment as should have been equivalent to eternall punishment and yet withall should have been temporall Object They have deserved eternall punishment whosoever are not reconciled to God by Christ therefore the soules ought not to be separated from their bodies that they might suffer eternall damnation Ans It doth not follow but this rather That therefore both body and soule must be together that they may suffer it which at length shall so come to passe Therefore it was necessary that Christ should die for us and his soule be separated from his body 2. In respect of Gods truth that the truth of God may be satisfied For God threatned and denounced death when ever we sinned which denouncing was to be fulfilled after sin was once committed And this is that commination or threatning pronounced by God himself In the day that thou eatest thereof thou shalt die the death Obj. But Adam did not presently die Ans Truely he forth-with died not a bodily death Gen. 2.17 howbeit he became mortall straight upon it and by little and little he dayly died and even now already had he died spiritually eternall death and now was dead I heard saith he thy voice and I was affraid because I was naked Gen. 3.20 There was a terrour in him and a feeling of Gods wrath a strife with death the losse of all the gifts both of body and mind But there followed the equity moderation and lenity of the Gospel For God had not expresly said that he should certainly die wholly and presently For so had he perished for ever Wherefore the Son offered a mitigation and lenifying raised him up to a new life that notwithstanding he should remain subject to the corporall death which yet should not be deadly and pernicious unto him 3. In respect of the promise made to the Fathers both by words He is brought as a sheep to the slaughter and as a sheep before be shearer is dumb Esay 53.7 so openeth he not his mouth and by sacrifices whereby God promiseth that Christ should die such a death as should be an equivalent price for the sins of the whole world This could not be the work of a meere creature but of the Son of God only and therefore it was requisite and necessary that the Son of God should suffer so grievous a death for us Ob. Then they do not satisfie Gods justice who are punished because their punishment is endlesse and eternall Ans They satisfie by eternall punishment Rep. So then might we also be delivered from the curse by our selves Ans So then shall we never be
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
bodies or of our bodies blended and mingled with his The same is refuted by that often alledged comparison of the head and members For those are co-herent and grow together but are not in mixture or mingled one with another Whence also we may easily judge of that communion which is in the Sacraments for the Sacraments seale nothing else but that which the word promiseth But to let this passe The same former errour is also hereby refuted in that this communion must be continued for ever for to this end doth Christ communicate himself to us that hee may dwell in us wherefore such as is his abiding and dwelling such is his communion But Christs abiding and dwelling is perpetuall Therefore his communion also is perpetuall This argument is most strong and firm and therefore for the assoyling of it they have been fain to devise their Ubiquity For The originall of the Ubiquity For to obtain that other communion which they would have they must needs affirm that Christ dwelleth alwayes bodily in all his saints The faithfull are called saints in three respects 1. Imputatively that is Why the faithfull are called saints in respect of that Christs sanctity and holinesse is imputed unto them 2. Inchoatively that is in respect of that conformity and agreeablenesse with the law which is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men and are called of God to this end ever to worship or serve him By this then which hath been spoken it appeareth what it is to beleeve the communion of saints namely The meaning of the words of the Article to beleeve that the saints of which number I certainly assure my selfe to be one are united by the Spirit unto Christ their head and that from the head gifts are powred down upon them both those which are the same in all necessary to salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification and building of the Church Quest 56. What beleevest thou concerning remission of sins Answ That God for the satisfaction made by Christ hath put out all remembrance of my sins a 1 Joh. 2.2 1 John 1.7 2 Cor. 5.19 and also of that corruption within me b Rom. 7.23.24 25. Jer. 31.34 Micah 7.19 Psal 103.3 10 12. wherewith I must fight all my life time and doth freely endow me with the righteousnesse of Christ that I come not at any time into judgement c John 3.18 John 5.24 The Explication The chief Questions here to be considered are 1. What remission of sin is 2. Who giveth it 3. For what 4. Whether it agreeth with Gods justice 5. Whether it be freely given 6. To whom it is given 7. How it is given 1. What remission of sins is REmission of sins is the purpose of God not to punish the sins of the faithfull and that for the satisfaction of Christ. Or it is the pardoning of deserved punishment and the giving or imputing of anothers righteousnesse to wit the righteousnesse of Christ. But more fully it is defined on this wise Remission of sins is the will of God which to the faithfull and elect imputeth not any sin but remitteth to them both the blame and punishment of their sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them eternall life freely for the intercession and merit of Jesus Christ the Son of God our Mediatour Now albeit God for the merit of his Son remitteth our sins to us yet hee afflicteth us as yet in this life not thereby to punish us but fatherly to chastise us Neither yet because God doth not punish us for our sins must wee therefore think that he is not displeased with them for hee is highly displeased and offended with the sins also of his saints and chosen although he punish them not in them because he punished them in his Son For God doth not so remit sins as if hee accounted them for no sins or were not offended at them but by not imputing them unto us and not punishing them in us and by reputing us just for anothers satisfaction which wee apprehend by faith It is all one therefore to have remission of sins and to be just Object The law doth not onely require us to avoid sin but to doe good also Therefore it is not enough that our sin be forgiven but also good works are needfull and necessary that wee may be just Ans The omission of good is all sin he that can do good James 4.17 and doth it not is a sinner and accursed But God doth not hate us neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied in whom also we have remission of these and all other our sins so that by his only merit we are reputed just before God 2. Who giveth remission of sins REmission of sins is given of God onely who as the Prophet Isaiah saith putteth away our iniquities Remission of sins is the work of all three persons Chap. 43.25 And this is done both of the Father and the Son and the holy Ghost for we are baptised in the name of all three Now baptism as also is said of Johns baptism Matth. 9.6 is wrought for remission of sins and of the Son the Scripture affirmeth plainly Acts 5.9 That the Son of man hath power to remit sins Likewise it is said of the holy Ghost Ephes 4.30 That he was tempted that he was offended and grieved Wherefore he also hath power to remit sins for none can remit sins but he against whom sin is committed and who is offended by sin And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost Now the cause that God only that is Matth. 12.31 Mark 3.29 Luke 12.10 Why God onely can forgive sin the Father the Son and the holy Ghost only remit sins is this Because none but the party offended can remit sins But onely God the Father the Son and the holy Ghost is offended by our sins Therefore God only can remit them and consequently no creature is able to grant ought of this right of God Whereupon also David saith Against thee only have I sinned and done evill in thy sight Object But the Apostles also and the Church remit sins Matth. 18.18 because it is said Whatsoever ye bind on earth shall be bound in heaven and what whatsoever ye loose on earth shall be loosed in heaven Whosesoever sins ye remit they are remitted unto them John 20.23 and whosesoever sins ye retain they are retained Therefore not only God remitteth sins Answ How the ministers the Church are said to remâ—t sins The Apostles remit sins in that they are the signifiers and declarers of Gods remission Likewise
also the Church remitteth sins when according to the commandement of God shee pronounceth remission of sins to the repentant Againe one neighbour remitteth sins and trespasses unto another as concerning the pardoning of the private offence But God onely freeth us from the guilt of sin by his own authority God only washeth us clean from sin in the bloud of his Son In a word God only remitteth unto us all sins that is originall and actuall whether they be of omission or of ignorance Which healeth all their infirmities Psal 103.3 Rom. 8.1 There is no condemnation to them that are in Christ Jesus 3. For what remission of sins is granted REmission of sins is granted not verily of any lenity Remission of sins granted for Christs intercession and ment 1 Pet. 3.18 1 John 1.7 Col. 1.19 20. which is repugnant to justice but 1. Of the free mercy of God and of meer grace and Gods free love 2. For the intercession and merit of Christ applied by faith Christ hath once suffered for sins the just for the unjust that hee might bring us to God The blond of Jesus Christ cleanseth us from all sin It pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all things to himself and to set at peace through the bloud of his crosse both the things in earth and the things in heaven Heb. 12.24 Ye are come to Jesus the Mediatour of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel By Christ we have redemption through his bloud even forgivenesse of sins Ephes 1.7 according to his rich grace For intreaty cannot be made without satisfaction because that we are to desire that God would yeeld somewhat of his justice 4. Whether remission of sins agreeth with Gods justice Gods justice satisfied for sin by Christ though it be remitted unto us IT is true indeed that it behooveth God as a just Judge not to leave sin unpunished and therefore not to remit it except some satisfaction be interposed But neither doth God leave it unpunished for hee punisheth sins in Christ or in the sinners themselves most sufficiently God pronounceth us in such sort just as he pronounceth us not to be obnoxious to punishment because of the most perfect satisfaction of Christ and this doth not contrary or crosse the justice and truth of God Object The justice of God requireth that they be punished who sin Therefore such a remission of sins as is granted without sufficient punishment of the party sinning is impossible or doth contrary and crosse the justice of God Ans It is contrary to Gods justice not to punish sin at all that is neither in him that sinneth nor in any other who undergoeth the punishment for him that sinneth Repl. To punish one that is innocent in place of him that hath offended is repugnant also to Gods justice Ans True if the innocent party be such a one who 1. Will not undergoe the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recover out of it for God will not have him that is innocent to perish for an offender 5. Is not able to restore and convert the offender that he may thenceforward cease to offend and further to give him faith which may imbrace and receive this his benefit But all these conditions are in Christ as clearly appeareth by the testimonies following Christ hath loved us and hath given himself for us Ephes 5.2 to be an offering and sacrifice of a sweet smelling savour unto God I lay down my life for my sheep John 10.18 Isa 53.5 2 Cor. 5.15 He was wounded for our transgressions Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again John 2.19 John 10.17 Ephes 5.25 Titus 2.14 Destroy this temple and in three dayes I will raise it up again I lay down my life that I may take it again Christ loved the Church and gave himselfe for it that hee might sanctifie it Hee gave himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himselfe zealous of good works 5. Whether remission of sins be freely given Our sins remitted freely in respect of us though they cost Christ full dearly ALbeit God remitteth not our sins unto us except a most sufficient punishment be first paid for them yet he remitteth them freely unto us for Christs sake whom our debt cost enough Object If he pardoned them for Christs satisfaction then doth he not remit them freely Ans He remitteth them freely in respect of us that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Repl. And he that after this sort pardoneth doth not freely pardon for this is a rule What a man doth by another that hee seemeth to do by himself Wherefore we our selves pay it in paying it by Christ Ans God also giveth us freely this price and ransome John 3.16 that is this satisfier and mediatour Christ who is not bought of us So God loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have life everlasting 6. To whom remission of sins is given Remission of sins given unto all the elect and to them only John 3.36 Acts 10.43 REmission of sins is given to all the elect and them alone because it is given to them all and alone who beleeve and none beleeve but the elect onely for the reprobate never have true faith and beleefe therefore they never obtain remission of their sins Hee that beleeveth in the Sonne hath everlasting life To him give all the Prophets witnesse that through his Name all that beleeve in him shall receive remission of sins Yet all the elect have not alwayes remission of sins but all beleevers have it alwayes because they onely have remission of sins who beleeve that they have it But this the elect do not alwayes beleeve but then first when they are converted and indued with faith yet in respect of the secret and fore-determined purpose of God they have alwayes remission of sins Now infants have remission of sins because they have faith and conversion in aptitude and inclination though not actually 7. How remission of sins is given Remission of sins given by faith through the working of the holy Ghost REmission of sins is given by faith alone by which being wrought and kindled in us by the holy Ghost we receive the same Therefore it is then also given when by faith it is received God verily decreed from everlasting to pardon in Christ for his satisfaction the sins of the elect but he doth actually forgive all and every faithfull man their sins then when reputing them for just he
retained pure and uncorrupt the additions of Antichrist are to be taken away and those things which he took away are againe to be added The presons receiving who must be beâ—eevers Acts 8.37 Mat. 3.6 When those persons use those rites for whom God hath ordained them Wherefore the houshold of Christ only that is Christians who by profession of faith and repentance are the Citizens of the Church must use these rites If thou beleevest withall thine heart thou maiest be baptized So also they are baptized of John Who confesse their sinnes The end for which they were instituted When the rites and Sacraments are used to that end for which they were instituted which we have heretofore handled It any of these conditions be broken to wit if either the rite or end be changed without authority from God or the signe be received without faith it is cleare that the thing and the signe doe no longer continue united after Gods ordinance Of the person receiving the Sacrament it is said Circumcision profiteth thee if thou keep the law Of the breach of the rites Paul pronounceth when yee come together therefore into one place this is not to eat of the Lords Supper Of mistaking the end Rom. 2.25 1 Cor. 11.20 Hos 5.6 Hosea the Prophet saith they shall go with their sheep and with their bullocks to seeke the Lord but they shall not finde him For sacrifices were not instituted by God to this end to merit justification and salvation Why we may not change the rites in the Sacraments Wherefore it is not lawfull to transforme the rites to any other end or use besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signes be changed or converted to another use or the Covenant not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right use are no Sacraments but rather vaine and fruitlesse spectacles neither have they the nature of Sacraments But the right and lawfull use of them consisteth especially in faith and repentance They who have not this unto them the Sacraments are no Sacraments Wherefore they are besides themselves who say that unbeleevers and infidels receive together with the signes the things signified by the signes 10. What the wicked receive in the use and administration of the Sacraments The wicked receive the bare signes without the things thereby signified IN the Sacraments we are specially to consider what to whom and how God offereth and communicateth The wicked although God in his Sacraments offer to them also his benefits yet seeing they are without faith they receive the bare signes onely and those to their judgement and condemnation This is proved 1. Because the benefits of Christ are received onely in the right use of the Sacraments but they neglect the right use of them who receive them unworthily without faith and repentance Wherefore Paul also saith Whosoever shall eate this bread 1 Cor. 11.27 and drinke the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily because they prophane the Sacraments and transforme God into the Devill and the sons of God into the sons of the Devill 2. Unto whom nothing is promised in the word to him the Sacraments seale nothing To the wicked nothing is promised in the word for all promises in the word have a condition of faith and repentance annexed unto them The Sacraments therefore seale and bestow nothing on the wicked For after what manner and unto whom a Charter promiseth any thing after the same manner and unto the same men doth the signe and seale annexed unto the Charter promise the same also Semblably God performeth his benefits after the same manner and unto the same persons after which manners and unto which persons he promiseth them But unto the wicked he hath promised nothing so long as they remaine in their unbeliefe 3. We receive spirituall things by faith The wicked have no faith Therefore neither doe the wicked receive spirituall things 4. To be wicked and to receive the Sacraments entirely implyeth a contradiction 11. How many Sacraments there are of the new Testament THis point shall be answered in the sixty and eighth Question of the Catechisme Quest 67. Doe not then both the Word and Sacraments tend to that end as to lead our faith unto the sacrifice of Christ finished on the Crosse as to the onely ground of our salvation Answ It is even so For the holy Ghost teacheth us by the Gospel and assureth us by the Sacraments that the salvation of all of us standeth in the onely sacrifice of Christ offered for us on the Crosse a Rom. 6.2 Gal. 3.27 The Explication 4. In what Sacraments agree with the Word and in what they differ from it THe Sacraments have some things in them agreeable with the Word and some conditions also different from the same The Sacraments and the word agree The Sacraments agree with the Word in these things In exhibiting the same thing unto us Both exhibite the same things unto us For by both God doth testifie unto us his will and by both he purposeth the same benefits the same grace and the same Christ unto us neither doth God confirm or represent by his Sacraments any other thing then he hath promised in his Word and they who seek for any other thing in the Sacraments then is prescribed in the Word of God frame and make Idols In proceeding from the H. Ghost Both are instruments of the holy Ghost to kindle and strengthen faith in us and so both also confirme and establish faith In being instituted and offered by God God instituteth both God offereth both In being accomplished by God God accomplisheth both by the Ministers of his Church For he speaketh with us in his Word by the Ministers and by the Ministers he offereth and giveth us these signes in the Sacraments But the things themselves which are signified by these signes the Son of God immediately offereth unto us He saith Receive the holy Ghost The bread which I will give you John 20.22 John 6.51 Matth. 3.11 is my flesh And John saith of him Indeed I baptise you with water to amendment of life but he that cometh after me will baptise you with the holy Ghost and with fire The Sacraments differ from the Word in these things They disagree In substance and nature In substance and nature For words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signes signifie according to a similitude which they have with the things by them signified Words we heare and read signes we perceive also by feeling seeing and tasting Words signifie onely Symboles and signes confirme also In the persons to whom
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ in that ye are buried with him through Baptism in whom ye are also raised up together Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
in the males in asmuch as To be born of circumcised parents was to them in stead of circumcision The women therefore were circumcised in the men that is were reputed circumcised because they sprung of them whence Christ calleth a holy woman a daughter of Abraham Luke 13.16 and the sons of Jacob oppose these two between themselves our sister and and uncircumcised person when they said Wee cannot give our sister to an uncircumcised man Gen. 34.14 Wherefore God excepted the woman in times past from circumcision and determinately set down the circumstance of the eighth day but in baptism these circumstances of sex and age are not expresly mentioned but there is a generall commandement that all the children of the godly must by this symbole be ingraffed into the Church whether that be done on the eighth day or presently after their birth OF CIRCUMCISION THe two last Questions touching baptisme before proposed have relation to the doctrine of circumcision and whatsoever can be said of circumcision is fitly annexed to the doctrine of baptisme It remaineth therefore that we briefly discusse those Questions which are especially to be observed concerning circumcision 1. What circumcision was 2. Why it was instituted 3. Why abolished again 4. What succeeded in place thereof 5. How baptisme and circumcision agree and how they differ 6. Why Christ was circumcised 1. What circumcision was CIrcumcision was a rite and ceremony whereby all the males among the children of Israel were by Gods commandement circumcised that this rite might be a seal of the covenant made with Abrahams posterity Or It was a cutting off of the fore-skin from all the men-children of the people of Israel enjoyned by God to be a signe of the covenant entered with Abraham and his posterity signifying and sealing unto them the cutting off of the fore-skin of their hearts by the promised seed which should be born distinguishing them from other nations and binding them to faith and obedience towards God Gen. 17.10 This is my covenant which ye shall keep between me and you and thy seed after thee Let every man-child among you be circumcised Rom. 14.1 He received the signe of circumcision as the seal of the righteousnesse of faith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seed c. Circumcision therefore bound the Jewes only other nations had free choise if they perhaps imbraced the Jewish religion and repaired to their Church to be circumcised or not circumcised Wee must here observe that they of the old Testament were of three sorts Three estates of men in the old Testament Israelites There were Israelites which were of Abrahams posterity and were necessarily bound by the law to observe circumcision and other ceremonies Proselytes There were Proselytes that is out-comers who came from out of the Gentiles to enter the Jewish religion and for confirmation of their faith they yeelded themselves to circumcision and to the whole ceremoniall law Of these mention is made Acts 2.10 Mat. 23.15 Religious men There were religious men converted from Gentilisme to the Jewish religion who beleeved the doctrine and promises of God but were not circumcised nor observed the ceremoniall law because it was lawfull for the Gentiles to submit or not submit themselves to circumcision and the ceremoniall law Such were Naaman the Syrian the Ethiopian eunuch and others specified in the Acts Acts 2.5 See the fourth Objection of the Anabapt p. 743. There were dwelling in Jerusalem Jews men that feared God Object The men children onely were circumcised Therefore the women it seemeth were excluded from grace Ans No for the women were comprehended in the circumcision of the men and sith God spared their weak sex it sufficed that they should be reckoned for the seed of Abraham and have interest in the covenant in that they came of circumcised parents 2. What were the ends of circumcision CIrcumcision was instituted 1. That it might be a signe of the grace of God towards Abrahams posterity and that doubly First That God would receive into the covenant the beleevers by the Messias who was to come Secondly That he would give them the land of Canaan and grant his Church a certain place there untill the coming of the Messias 2. That it might be a bond to bind Abraham and his seed unto thankefulnesse or to faith and repentance and so to keep the whole law 3. That it might be a mark to distinguish the Jewes from other nations and sects 4. That it might be a sacrament of initiating and receiving them into the visible Church 5. That it might be an accusation and a signification of uncleannesse by naturall propagation in all men Or That it might be a remembrance unto them of naturall uncleannesse and of casting from them the masse of sin especially of uncleannesse Deut. 10.16 rebelling against the law of chastity Circumcise the fore-skin of your hearts and be not any more stiffe-necked Jerem. 4.4 Be circumcised unto the Lord and take away the foreskins of your hearts 6. That it might be a signe which should shew and signifie that the means of their deliverance through Christ which was to come should not come else whence then from the bloud of Abraham Gen. 22.18 In thy seed shall all nations be blessed 3. Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited for among other things it signified that the Messias promised unto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the severing of the Jewes from all other nations but now the Church that difference being abolished is collected and gathered out of all nations Wherefore the Messias being exhibited and the difference of that people from other nations being revoked the type of circumcision was likewise to be cancelled For it is a point of a wise Law-giver when the causes are changed to alter such lawes and decrees also as depend on them and concern them And now the Sacrament of baptism performeth the same unto us which circumcision did unto them Moreover as circumcision was a signe unto them of their receiving into the people of God so is baptism unto us the first mark which severeth the Church from the wicked 4. What succeeded in place of circumcision Baptisme succeeded circumcision What the succeeding of one Sacrament in place of another is BAptism in the new Testament succeeded in place of circumcision One Sacrament succeedeth another when one being abolished another is substituted in the room thereof and that so that under divers rites and ceremonies the same thing be signified and so as to have the same use and end which the former Sacrament had That baptisme thus succeeded circumcision is proved 1. By the authority of Paul the Apostle Col. 2.11 12 13. In whom also ye are circumcised
hath this force and power to testifie and seal by the commandement of God through the promise of grace adjoined by Christ unto this rite rightly used For Christ baptiseth us by the hand of his Ministers as he speaketh unto us by the mouth of his Ministers 4. Wherefore there is in baptism a double water an externall visible water which is elementary and an internall invisible celestiall which is the bloud and spirit of Christ So also there is a double washing an externall visible and signifying washing namely the sprinkling or powring of water which is corporall that is is perceived by the parts and senses of the body and an internall invisible and signified washing namely remission of sins for the bloud of Christ shed for us and our regeneration by the holy Ghost and our ingraffing into his body which is spirituall that is is perceived and received by faith and the spirit Lastly there is also a double administer of baptisme an externall of the externall baptisme which is the Minister of the Church baptising us by his hand and water an internall of the internall baptisme which is Christ himselfe baptising us by his bloud and spirit 5. Neither is the water changed into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visibly neither is the holy Ghost by his substance or vertue more in this water then else-where but in the right use of baptisme he worketh in the hearts of them who are baptised and spiritually sprinkleth and washeth them with the bloud of Christ and hee useth this externall symbole or signe as an instrument and as a visible word or promise to stay and stir up the faith of them who are baptised 6. When as then baptisme is said to be the washing of the new birth to save us or to wash away our sins it is meant that the externall baptism is a signe of the internall that is of regeneration or our new birth of salvation and spirituall washing and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof 7. But notwithstanding so is sin in baptism abolished that we are delivered from being obnoxious to the wrath of God and from the condemnation of eternall punishment and further newnesse of life is begun in us by the holy Ghost but yet the remnants of sin remain in us untill the end of this life 8. Now all they and they alone receive baptism to the right use who are renewed or renewing and are baptised to those ends whereto baptisme was by Christ instituted 9. The Church doth rightly administer baptism to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10. Seeing also the infants of Christians are of the Church into which Christ will have all those received and inrolled by baptism who belong unto him and therefore baptism was substituted in the place of circumcision whereby as well unto the infants as unto the elder sort which did belong unto the seed of Abraham justification regeneration and receiving into the Church was sealed and therefore no man can forbid water that they should not be baptised who have received the holy Ghost purifying their hearts those infants then must necessarily also be baptised who either are born in the Church or come together with their parents to it 11. As the promise of the Gospel so baptism being received unworthily that is before conversion is ratified and profitable unto salvation to them that are penitent and the use thereof which was before amisse and unlawfull is now become unto them right and lawfull 12. Neither doth the wickednesse of the Minister make baptism void or of no effect and force unto them so that it be ministred into the promise and faith of Christ and therefore also the true Church doth not baptise them who have been baptised of hereticks but only must inform and instruct them with true doctrine concerning Christ and baptisme 13. And as the convenant once made with God is also afterwards after sins committed perpetually firme and of force to the repentant so also baptisme being once received confirmeth and assureth the repentant all their life time of remission of sins and therefore neither ought it to be re-iterated neither to be deferred untill the end of our life as if it so only cleansed men from sins if no sins be committed after it is once received 14. Neither yet are all those who are baptised with water whether they be of understanding or infants partakers of the grace of Christ for the everlasting election of God and his calling unto the kingdom of Christ is free 15. Neither are all who are not baptised excluded from the grace of Christ for not the want but the contempt of the baptisme shutteth men out of the convenant of God made with the faithfull and their children 16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery they who are not called unto this and especially women may not take upon them the power and authority to baptise 17. Rites which are patched by men to baptisme as hallowing of the water tapers exorcisms chrisme salt crosses spettle and such like are worthily reputed in the Church as a corruption of the Sacrament OF THE LORDS SUPPER ON THE 28. SABBATH Quest 75. How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the crosse and of his benefits Ans Because Christ hath commanded me and all the faithfull to eat of this bread broken and to drink of the cup distributed in remembrance of him with this promise adjoyned a Mat. 16.27 28. Mark 14.22 23.24 Luke 22.19 20. 1 Cor. 10.16 17. 11.23 24 25. 12.13 First that his body was as certainly broken and offered for me on the crosse and his bloud shed for me as I behold with mine eyes the bread of the Lord broken unto me and the cup communicated to me and further that my soul is no lesse assuredly fed to everlasting life with his body which was crucified for us and his bloud which was shed for us then I receive and taste by the mouth of my body the bread and wine the signs of the body and bloud of our Lord received at the hand of the Minister The Explication The chiefe Questions concerning the Lords Supper are 1. What the Supper of the Lord is 2. What are the ends thereof or wherefore it was instituted 3. What it differeth from Baptisme 4. What is the sense and meaning of the words of the institution 5. What is the difference between the Lords Supper and the Papists Masse and why the Masse is to be abolished 6. What is the right use of the Supper 7. What the wicked receive
bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and soâ—let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly
and his Apostles using the keyes of the kingdome of heaven ought to drive them from the Supper till they shall repent and change their manners The Explication Who are to be admitted to the Supper THey are to be admitted of the Church to the Lords Supper 1. Who are of a fit age to prove themselves and to re-call to minde and meditate on the Lords death according to that commandement Do this in remembrance of me Let a man examine himself and so let him eat of this bread Shew forth the Lords death till he come Luke 22.19 1 Cor. 11 2â— 28. Therefore the infants of the Church though they be reckoned among the faithfull yet they are exempted from the use of the Sacrament 2. Who are baptised and by baptisme made members of the Church For in the Supper the covenant plighted with God in baptism is renewed Therefore in old time none might eat of the Passeover except hee were first circumcised So that Turks Jewes and other aliants from the Church are to be debarred of the Supper 3. Who in words and deeds professe true repentance and faith or they who expresse and shew a profession of faith and repentance in the actions of their life whether they doe this truly and sincerely or of secret and hidden hypocrisie For of things concealed the Church judgeth not Therefore it admitteth all whom it may judge to be Christs members that is whom it heareth and seeth professing faith and repentance in publick confession and outward actions whether they be truly godly or hypocrites not yet unmasked But they are not to be admitted whosoever simply do avouch that they beleeve all things and yet live wickedly for hee that saith he beleeveth and hath not works is a liar and denieth in deed that which he affirmeth in words according to that of the Apostle Tâ—â— 1. â—6 They professe that they know God but by their works they deny him and are abominable and disobedient and to every good work reprobate So S. James sheweth James 2.20 Why they onely who professe faith and repentance are to be admitted to the Supper That faith which is without works is dead The reasons why they are to be admitted onely who both by their profession and life professe faith and repentance are these Profaning of Gods covenant What it is to profane Gods covenant Gods covenant two wayes profaned Because the Church should profane Gods covenant if it should admit unbeleevers and men impenitent For he that doth a thing and he that consenteth unto it are both obnoxious to the same law To profane the Covenant of God is to commend and acknowledge them for the confederates or friends and fellows of God who are Gods enemies and so to make God such a one as hath entered a covenant and is in league with hypocrites and wicked men Now the covenant of God is two wayes profaned namely as well by communicating and imparting the signe of the covenant to them unto whom God promiseth nothing as by receiving and using the signes without faith and repentance For not only they profane the covenant who being as yet impenitent take the signes of the covenant unto them but they also who wittingly and willingly give the signes unto those whom God hath shut from his covenant They make therefore God a fellow and friend of the wicked and the sons of the divell they make the sons of God whosoever reach the signes to the wicked Fear of Gods wâ—ath They are not to be admitted to the Supper who professe not faith and repentance both in life and confession because If such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed Now that by this means the wrath of God is stirred up against the Church 1 Cor. 11.31 the Apostle sufficiently witnesseth saying For this cause many are weak and sick among you and many sleep For if we would judge our selves we should not be judged God therefore is angry with the consenters or winkers at the profanation of the Sacrament and so punisheth them because he punisheth the wicked whom they consenting thereto admitted for by both the Supper of the Lord is alike profaned Christs commandement Christ hath commanded that the wicked be not admitted And if any deny that any such commandement is extant yet the substance and tenour of the commandement shall be easily proved For Christ instituted his Supper for his disciples and to them alone he said Iuke 22.15 17 19 20. I have earnestly desired to eat this passeover with you Take this and part it among you This is my body which is given for you This cup is the new Testament in my bloud which is shed for you Wherefore the Supper was instituted for Christs disciples only all others for whom Christ died not are excluded To these three reasons we may here adde a fourth 4. This is an evident demonstration They who deny the faith are not to be accounted for members no not of the visible Church But all that refuse to repent deny the faith according to that saying of the Apostle They professe that they know God but by works they deny him Tit. 1.16 and are abominable and disobedient and to every good work reprobate Therefore they who refuse to repent are not to be reckoned members no not of the visible Church and therefore are not to be admitted to the Sacraments of the Church but to be secluded as aliants from them untill they repent and change their evill manners But yet for all this those hypocrites are to be admitted together with the godly unto the Supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approach thither but true beleevers for these only excepted all others yea even those hypocrites which are not as yet manifested eat and drink unto themselves damnation and profane the Lords sacred Supper Object The Church profaneth the covenant if it admit the impenitent Answ To the Antecedent we answer that the Church sinneth not in admitting hypocrites to wit as yet concealed and not unmasked to the view of the world seeing the Church is forced to acknowledge them for sincere members who confesse with their mouthes and counterfeit repentance It should sin indeed if wittingly and willingly it admitted open and professed hypocrites which in word or deed deny faith and repentance Rep. But many impenitent persons intrude themselves and profane the covenant especially where excommunication a part of Church discipline flourisheth not and these the Church admitteth without sin Therefore it offendeth not in admitting others which deny repentance Ans The Church herein sinneth not not because it is no sin to admit the unrepentant but because it admitteth them without knowledge that they are such But the impenitent persons themselves who presse unto this table profane the
covenant not to the impeachment of the Church or them that communicate with them but of themselves for they procure unto themselves damnation Neverthelesse it is the duty of the Church to observe diligently what manner of men it admitteth and the Minister of the Church is there excused where excommunication is not authorised yet so that hee give not willingly the Sacrament to the abusers thereof but be instant in warning and reproving them and wish them to take heed of and avoid their abuses For Matth. 5.6 Blessed are they that hunger and thirst after righteousnesse But the sin shall lie on others even on them who commit the abuse and on them who wink with both their eyes thereat OF THE PASSEOVER SEeing it is aforesaid that the Lords Supper succeeded the Passeover it shall not be impertinent to declare here in brief the doctrine of the Passeover The Questions concerning the Passeover are these 1. What it was 2. What were the ends and uses thereof 3. What are the allegories or resemblances of the rites of the Paschall lamb 4. Whether it be now abrogated and what succeeded in place thereof 1. What the Passeover was THe Passeover was a solemn eating of a Lamb enjoyned the Israelites by God that this ceremony being yeerly performed throughout every house might be a memoriall unto them of their deliverance out of Egypt but should especially signifie unto the faithfull their sparituall freedome from sin and death by Christ which was to be sacrificed or slain on the crosse and to be eaten by faith Or It was a Sacrament of the ancient Church which by Gods commandemeâ—t was to be celebrated with the yeerly slaying and eating in every family of the Jewes a lambe of a yeer old to be a remembrance unto hem of the benefits of their delivery out of Egypt and a seale of the promise of grace touching remission of sins for the sacrifice of the Messias Pascha the Greek word cometh from the Hebrew Pesach a Passeover derived of Pasach which signifieth To passe over This Sacrament and whole solemnity had his name from the passing over of the Angel who seeing the bloud of the Lamb on the Israelites upper door-posts passed over and spared their first-born when he slew all the first-born of the Egyptians The history of the institution of the Passeover is extant Exod. 12. God commanded that the killing of the Lamb should be executed with certain and divers ceremonies The rites and ceremonies of the passeover For A lamb of a yeer old a male without blemish was to be separated from the flocke the tenth day of the first moneth called Nisan or Abib according to the number of the families for every houshold a lamb and was to be slain four dayes after that is the fourteenth day at even and the posts and lintels or upper cheeks of the doors of their houses were to be sprinkled with his bloud then was hee to be rosted and eaten whole and in haste with unleavened bread and sowre herbs and they that did eat it stood with their loins girt their shooes on their feet and their staves in their hands Exod. 12 11 23. Of this ceremony saith God It is the Lords Passeover The bloud shall be a token for you upon the houses where ye are that when I see the bloud I may passe over you This feast God would have to be yeerly that is once every yeer seven whole dayes celebrated with great solemnity Exod. 12.14 15. And this day shall be unto you as a remembrance and ye shall keep it an holy feast unto the Lord throughout your generations yee shall keep it an holy ordinance for ever Seven dayes shall yee eat unleavened bread c. Look Exod. 23.15 Levit. 15.5 Deut. 16.1 2. What the ends and uses of the Passeover were FIve ends of the institution of the passeover are specified Exod. 12. To be a confirmation of the promise of the Angels passeover and of the saving of the Israelites first-born That the bloud of the lamb sprinkled on the posts might be a signe of the Angel-which should passe over the Israelites and save their first-born as it is said ver 13. And the bloud shall be a token for you upon the houses where you are that when I see the bloud I may passe over you This end after the first performance of the rite and execution of the passeover ceased forthwith although the analogie thereof remain for ever For God both heretofore spared and now spareth the faithfull for Christs bloud shed that is for it remitteth their sins as in the second end is declared To be a type of Christ That it might be a figure of the Messias his sacrifice to come or a sign of the deliverance to be performed by Christ and of Gods grace towards his Church this was the principall end of the yeerly passeover Exod. 12.45 John 19.36 This is thus proved It is said Ye shall not break a bone thereof This figure John saith was then fulfilled when Christs bones were not broken on the crosse therefore the lamb was a type of Christ and of his sacrifice Againe Christ our passeover is sacrificed for us 1 Cor. 5.7 Therefore the paschall lamb signified Christ and the sacrificing thereof represented the sacrificing of Christ Besides the Church understood the significations of other sacrifices that they were types of the sacrifices of the Messias for the Fathers of the old Church were not so brutish as to hope for remission of sins by the bloud of buls much more therefore did they by faith behold the Messias and his sacrifice in the Paschall lamb Finally John calleth Christ The Lamb of God Revel 13.8 and the Lamb which was slain from the beginning of the world to wit because he was prefigured by that lamb which was slain to be the passeover For a remembrance of their delivery out of Egypt Exod. 12.15 Deut 16.3 To be a memoriall of the first passeover and of the delivery out of Egypt For God would that the memory of so great a benefit should be preserved among his people lest their posterity should wexe unthankfull Seven dayes shalt thou eat unleavened bread even the bread of tribulation for thou camest out of the land of Egypt in haste that thou mayest remember the day when thou camest out of the land of Egypt all the dayes of thy life To be an occasion of publick concourse to praise God for this benefit Exod. 12.16 That it might be a bond of publick assemblies and maintenance of ecclesiasticall Ministery In the first day shall be an holy assembly To distinguish Israel from other people Exod. 12.43 48. That it might be a Sacrament whereby to distinguish Gods people from other nations No stranger shall eat thereof But if a stranger dwell with thee and will observe the passeover of the Lord let him circumcise all the males that belong unto him and then let
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
that will he have to be avoided by the discipline of the Church and that God hath willed the Church to forbid and exclude professed ungodly persons is manifestly proved by the fore-alledged places Obj. 2. Men are not able to discern the worthy from the unworthy they cannot know who truly repent and who persist in pietie neither can they cast a man into hell Therefore that judgment is not committed unto the Church whereby the godly may be distinguished from the ungodly Ans The Church doth not judge of such as are hidden or secret but of those that are manifest namely of those who shew themselves in outward life and profession and this she doth when concerning such she subscribeth to the judgement of God that is when she judgeth of them according to the prescript of Gods word as when out of the word of God she pronounceth the obstinate to be condemned as long as they continue such and when out of the word of God she absolveth them which shew repentance But to discern from others such as are close and hidden as the Church is not able so neither doth she take it upon her Object 3. Christ saith in the parable of tares Let both grow together untill the harvest Matth. 13.30 Therefore none ought to be excluded Ans 1. Christ speaketh there of hypocrites who cannot be discerned alwayes from the true servers of God Therefore his meaning is that hypocrites ought not to be cut off or separated from the Church as whom wee know not to be such but that the Angels shall do this at the last day 2. Christ distinguisheth there the office of the Magistrate and of Ministers Let them grow that is put not to death any which are estranged from the Church For the Ministers may not use corporall force against any man as may the Magistrate Now if this difference be put the difference which is between the Church and the kingdome of the divell shall not be taken away Object 4. Men are to be forced and compelled unto good works The use of the Sacraments is a good work Therefore they are to be forced and compelled to the use of the Sacraments Ans 1. The Minor is not true except it be understood of that use which is celebrated by the faithfull otherwise when unbeleevers use the Sacraments their use is no good work The use of the Sacraments is a good work when good morall works go before this use and then is it truly called the use of the Sacraments otherwise it is rather an abuse and profaning of the Sacraments For when the wicked take the Sacraments they abuse them whence it is that Christ expresly dehorteth the wicked from this good work when as he saith Leave there thine offering before the Altar and goe thy way 2. The Major proposition is to be distinguished Men are to be compelled unto good works but in their order so that there goe before an enforcing to morall works and then follow after an enforcing to ceremoniall works Luke 14.23 and so is that to be understood which Christ saith Compell them to come in It they thus urge the argument Good works are not to be forbidden The use of the Sacrament is a good work Therefore not to be forbidden If I say they thus argue we grant them their Conclusion fo we forbid not the use but the abuse Rep. 1. God would that all should celebrate the passeover numb 15.30 Ans All Not not orious wicked ones but such as were members of his people and ought to be tolerated in a civill society but concerning obstinate persons there was a commandement that they should be taken from amidst the congregation Rep. 2. Yet neverthelesse many evils accompany this use and are therein committed Ans These evils are done by them that hinder and will not follow this good use not by them that exhort thereunto yet Blessed are they that hunger and thirst after righteousnesse Mat. 5.6 that is which desire the performance of that which is good which if it be not practised it is not their fault And we may not doe evill or omit those good things which God commandeth that good may come thereof only let us do our duty and leave the event unto God If that which is good be not put in practice by others yet our conscience is cleer and we have discharged our selves Object 5. We have not examples of this exeluding The Prophets Apostles and John excluded none nay John baptised a generation of vipers Therefore our Ministers may not exclude any from the sacraments Ans The Prophets albeit they could not exclude the wicked from the sacrifices and sacraments yet they condemned that wickednesse of theirs in approaching thither and made oftentimes long sermons bot against the wicked who did approach and against the Church which admitted them unto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before in that he commanded the incestuous person to be delivered unto Sathan Mark 1.3 Luke â— 3 and to be cast out of the Church and John baptised them only who promised faith and repentance he baptised a generation of vipers when they did repent Wherefore although they were a viperous brood whom John baptised yet were they not any longer vipers when they were baptised for John baptised none but such as confessed their sins as also he preached the baptisme of repentance for the remission of sins and required of them whom he baptised that they should bring forth fruits worthy amendment of life Object 6. If they are to be admitted unto the sacraments which professe faith and repentance and the unbeleevers and wicked are to be excluded the same shall be done after the same manner as it was done by John But John by himself alone admitted them who professed faith and repentance unto baptism and he alone also rejected the impenitent Therefore it shall be lawfull for one Minister alone either to admit them who professe the doctrine and repentance or to reject the obstinate Ans The reason is not alike For John was endued with a propheticall and apostolick authority which our Ministers have not Again at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had revolted from it Certain Arguments assoyled whereby some in a publick disputation held in Heidelberge An. 1568. June to D. Peter Boquine being Moderator and M. George Withers English-man the Respondent endeavoured to abolish Ecclesiasticall Discipline which Arguments with their Solutions were taken word by word from the mouth of D. Ursine at the repetition of this disputation the next day privately made in Colleg. Sapient The THESES proposed concerning Church Discipline were these two 1. To the sincere preaching of the word and lawfull administration of the Sacraments is required an office or power of Government in the Church 2. This office I thus interpret That
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
they to whom it is given Things indifferent are diligently to be discerned from Gods worship And this is the difference betweene things indifferent or of middle quality and those things which are properly the worship of God Which difference we must diligently observe serve 1. Because when men feigne other worships of God in them they feigne another will of God which is to feigne another God When they therefore so do as erst Aaron and Jeroboam did they are no lesse accused of Idolatry then they who purposely worship another God besides that Jehovah revealed in the Church 2. Because by confounding of the true worship with false worships the true God is confounded with Idols which are worshipped with those worships invented by men 3. Because whatsoever is not of faith is sin And when any man doth a thing as thereby to worship God his conscience not knowing whether God will be worshipped after this manner or no he doth it not of faith but is ignorant and doubteth whether God be pleased or displeased with his worke and therefore he presumeth to do that albeit it may displease God Wherefore he doth not thereby worship but contemne God But because the defenders of worships invented by men alledge certaine places in which the Scripture willeth us to obey the commandements of men and do thence conclude that they have the force and nature of divine ordinances and so of divine worship it is therefore necessary that here we should say something touching humane traditions and their differences Of mens commandements and the authority of Ecclesiasticall Traditions THere are foure sorts of those things which men command Gods ordinances proposed by men The ordinances of God which God will that men propose unto others to be observed but not in their owne name but in the name of God himselfe as being themselves the ministers and messengers not the authors thereof So the Ministers of the Church propound the heavenly doctrine of God to the Church Parents to their Children and Masters to their Schollars so Magistrates propound the Commandments of the Decalogue unto their Subjects The obedience of those Commandements is and is called Gods worship because they are not humane ordinances but divine which are necessarily to be obeyed although no authority or commandement of any creature came thereto yea although all creatures should command the contrary Hitherto appertaine many places of Scripture Prov. 6.20 Deut. 17.2 Exod 16.8 Mat. 23.2 3. Luke 10.17 1 Cor. 4.21 2 Cor. 13.10 1 Thes 4.2 8. 2 Thes 3.14 Heb. 13.14 as My sonne keep thy fathers commandement and forsake not thy Mothers instruction Ye know the commandements we gave you by the Lord Jesus He therefore that despiseth these despiseth not man but God The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe and doe These and the like sayings will us to obey men as the ministers of God in those things which belong unto the ministery that is which God by expresse commandement hath testified that he will have published and commanded by them they grant not authority unto any to institute new worships of God at their owne pleasure according as it is said Prov. 30. â— 1 Tim. 1.3 4.11 6.2 3 4. 2 Tim. 3.16 17. Put nothing unto his words lest he reprove thee and thou be found a lyar Command some that they teach none other doctrine The civill ordinances of men which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Morall Commandements of the second Table 2. Civill ordinances of men Such are the positive laws of Magistrates Parents Masters and of all who beare rule over others in the Civill State The obedience of these Laws as touching the generall is the worship of God because the generall thereof is morall and commanded by God himselfe namely obedience towards magistrates and others which beare rule in the Common-wealth But as concerning the speciall of the action or as touching the circumstances it is no divine worship because those works are divine worship which must necessarily be done in respect of Gods Commandement although no Commandement or respect of any creature were adjoyned but these except they were commanded by the Magistrates might be done or omitted without any offence against God but yet notwithstanding such Civill ordinances of Magistrates and other Governours bind the consciences of men that is we must necessarily performe them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works injoyned us by these commandements even although we could omit them without giving any offence if we meane to retaine our bedience pure and sound So To carry weapons or Not to carry weapons To pay a lesser or greater tribu e or Subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to be rendred unto the Magistrate is Gods worship Therefore if the Magistrare neither command nor forbid either it is free to do either but if he command any one thing he sinneth whosoever doth the contrary although he could keep it never so close neither offend any man thereby The reason is because the generall namely obedience towards the Magistrate which is Gods worship is violated Wherefore these specials and particulars are by an accident made the worship of God to wit by the commandement of the Magistrate Hither belong these Scriptures Let every soule be subject to the higher powers Rom. 13.1 2 5. Titus 3.1 Ephes 8.1 Coâ— 3.22 23. Whosoever resisteth the power resisteth the ordinance of God Ecclesiasticall ordinances The Ecclesiasticall or Ceremoniall ordinances of men which are determinations or prescriptions of circumstances necessary or profitable for the keeping of the Morall Commandements of the first Table for they belong either to the keeping and maintaining of order and comelinesse in the Church assemblies and the Ecclesiasticall administration of the Ministery or to externall exercise of godlinesse both publique and private or to avoid the giving of offence unto the weaker and to bring them unto the Church and knowledge of the truth of which kinde are the time place forme and course of Sermons and Prayers and Readings in the Church likewise Fasts the manner of proceeding in election of Ministers in gathering and distributing of almes and such like whereof God hath commnded nothing in speciall The generall also of these Laws as of the Civill is morall if they be rightly and profitably made and therefore it is the worship of God as it is Gods worship to heare the word of God to pray unto God as well publiquely with the company of the faithfull as privately to bestow almes upon our poore brethren to receive the Sacraments But the Ceremonies themselves are not only no worship of God but neither doe they binde mens consciences neither is the
constrained by the law and feare of punishment unto whatsoever discipline or order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the holy Ghost useth the voice of the law to teach and incline them to an obedience not constrained or hypocriticall but true and voluntary so that not only the law commandeth them what to doe but the Spirit also of grace doth give them ability to obey For this is not to be under the law and the law not to be given unto the righteous So then the bond and doctrine remaineth albeit the condemnation and constraint is taken away For unto this are we bound that our obedience be most free and voluntary We are debâ—ers not to the flesh to live after the flesh Rom. 8.12 The law is not given to the righteous man to wit constraining and condemning him Object 7. We are not under the law but under grace Therefore the law bindeth us not Rom. 6.14 Ans This is a fallacy mis-interpreting the words alledged For Not to be under the law importeth as much as Not to be held or bound to the obedience of the law but to be freed from the curse or constraint of the law as To be under grace is To be justified and regenerated by the grace of Christ Repl. They who are bound to perform the law and performe it not are subject to condemnation But we are not subject to condemnation for there is no condemnation to them that are in Christ Jesus Rom. 8.1 Therefore we are not bound to performe the law Ans The Major is true but with these conditions 1. If he that is bound to perform the law be bound to perform it in his own person but we are bound to performe and doe performe the law not in our selves but in Christ 2. If he be bound to performe it in himselfe alwaies or at all times perfectly but we in this life are not bound to performe the law perfectly in our selves but only to begin obedience according to all the Commandements thereof Object 8. The law is the letter which killeth and The ministery of condemnation But There is no condemnation to them that are in Christ Jesus 2 Cor. 3.6 9. Therefore the law pertaineth not to them that are in Christ Jesus that is Christians Ans 1. Here is a fallacy of Accident For the law is the letter which killeth not of it selfe but by the default of men who the more they perceive and see a dissimilitude between themselves and the law the more they despaire of salvation and so are killed 2. The law alone without the Gospel is the letter that is a doctrine teaching only requiring obedience denouncing Gods wrath and death to the disobedient and not working that spirituall obedience which it requireth But being joyned with the Gospel which is the spirit it also beginneth to become the spirit that is effectuall unto obedience in the godly because the regenerate begin of their owne accord to obey the law How the law is the letter and how the Gospel is the spirit The law then is the letter to wit 1. Alone by it self and without the Gospel 2. In respect of unregenerate nature Contrariwise the Gospel is the spirit that is the ministery whereby the holy Ghost working in us spirituall obedience is given not that all who heare forthwith receive the holy Ghost and are regenerated but because by it faith is received whereby our hearts are quickned so that they begin obedience to the law Wherefore hereof it followeth not that the law is no longer to be taught in the Church for Christ saith of himself I am not come to destroy the law Matth. 5.17 Rom. 3 31. Christ in himselfe fulfilled the law two waies and in us two waies but to fulfill it Through faith we establish the law And Christ in himselfe fulfilled the law two waies 1. By doing 2. By suffering For he was just and righteous in himself and brake no tittle or jot of the law and for our sakes partly did those things which he was not bound to doe partly sustained the punishment of the law In us likewise he fulfilled it two waies 1. By teaching it us 2. By giving us his holy Spirit for assistance in the performance thereof in some measure as we have heretofore in the doctrine touching the Abrogation of the law more fully declared Object 9. That which increaseth sin is not to be taught in the Church Rom 7.3 The law increaseth sin Therefore it is not to be taught in the Church Answ There is a fallacy of Accident in the Minor The law increaseth sin by an accident to wit by reason of mans corruption and that two waies 1. Because mans nature is so corrupt and wayward from God that men doe not what they know to be pleasing unto God Two waies by which the law is said to increase sin and contrariwise earnestly desire and most wilfully commit yea even with greedines that which they know hee hath forbidden Because it sheweth wrath when men the more they know by the law their sins and the punishments they have deserved the more they fret against God hate and despite him and run into desperation But of it selfe the law worketh righteousnesse conformity with God the love of God c. The law also by it selfe increaseth sinne but the word Increase is then taken in another sense to wit it sheweth unto us and forceth us to acknowledge the greatnesse and multitude of our sins but it doth not so increase sin as to make that sin which is little in it self more great and grievous So then there are foure termes in the argument by reason of the ambiguity of the middle terme therein namely the word Increaseth Object 10. Yee are dead to the law by the body of Christ that yee should be unto another even unto him that is raised up from the dead Rom. 7.4 that yee should bring forth fruit unto God And Gal. 2.19 I through the law am dead to the law and that I might live unto God I am crucified with Christ Thus I live yet not I now but Christ liveth in mee and in that I now live in the flesh I live by the faith in the Son of God Hence they conclude If wee be dead to the law and are Christs who now liveth in us then is not our life now schooled and ruled by the direction of the law but by Christ onely Answ But seeing the Apostle himself saith That the law is not made voide Rom. 3.31 but established by faith this phrase To die unto the law doth not signifie to be exempted from the obedience of the law but to be freed from condemnation and from the provokement of sin which the law worketh in the unregenerate whereas wee being ingraffed into Christ enjoy in him both a full satisfaction for our sins for which
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
assoiled out of the place of Paul 1 Cor. 15.24 He shall deliver up the kingdome to God even the Father Wherefore as concerning the forme and manner of administration he shall deliver the kingdome after our glorification that is he shall cease to discharge the office of the Mediatour There shall be no need of conversion of purging out of sin of protecting of us against our enemies he shall not gather the Church he shall not raise the dead he shall not glorifie nor perfect them because then they shall be perfect He shall not teach them because they shall be all taught of God Prophecies shall be abolished tongues shall cease and knowledge shall vanish away because When that which is perfect is come 1 Cor. 13.8 10. then that which is in part shall be abolished There shall be therefore no need of these instruments and meanes any longer by which now the Church is gathered and saved There shall no longer be any enemy the Church shall gloriously reigne with Christ and God shall be all in all that is shall manifest himself immediatly unto the blessed Saints In that City which is that consummate kingdome I saw no Temple Revel 21.22 23. for the Lord Almighty and the Lambe are the temple of it And the City hath no need of the Sun neither of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it 3. Who is King and Head in Gods Kingdome The whole three persons Christ in a speciall and particular manner THe Head or King of this kingdome is but one because the Father the Son and the holy Ghost are but one God Now the Father is King and ruleth by the Son and the holy Ghost Christ the Son is King and Head of this Kingdome after a singular maner 1. Because he sitteth God at the right hand of God and ruleth with equall power with the Father 2. Because he is Mediator that is Because he is the person by which God worketh immediately and giveth the holy Ghost John 15.26 Ephes 1 22â— I will send him unto you from the Father He hath appointed him over all things to be the head to be Church 4. Who are the Citizens or Subjects of Gods Kingdome THe Citizens of this kingdome are 1. The Angels in heaven confirmed and established in grace 2. The blessed Saints in heaven who are called the Church triumphant 3. The godly or converted in this life who have as yet certaine remaines of sin and are called the Church militant 4. Hypocrites namely the called of the visible Church only but not elected These are counterfeit and apparent Citizens to the outward shew who indeed are not the Citizens of Christs kingdome but only in name but are in truth the bond-slaves of the Divell Hypocrites notwithstanding are called the Citizens of the kingdome Mat. 8.12 22.16 as the Jews are termed by Christ the sons and children of the kingdome Of these it is said The first shall be last that is they who will be accounted first and yet are not shall be last that is shall be declared to be none of the kingdome of God 5. What are the Laws of this kingdome THe Laws whereby this kingdome is administred and governed are 1. The word of God or the doctrine of the Law and Gospel 2. The efficacy of the holy Ghost working and reigning by the word in the hearts of the elect 6. What benefits are bestowed on the subjects of this kingdome THere is no kingdome which hath not regard to the commodities of the subjects And Aristotle writeth to Alexander A kingdome is not injury but bountifulnesse Wherefore this kingdome hath also his proper goods and commodities These are the spirituall and eternall benefits of Christ as true faith and conversion remission of sinnes righteousnesse preservation therein and the continuance of the holy Ghost John 8.38 glorification and life everlasting If the Sonne shall make you free yee shall be free indeed Rom. 14.17 The Kingdome of God is righteousnesse and peace and joy in the holy Ghost John 14.27 My peace I leave with you my peace I give unto you not as the world giveth give I unto you 7. Who are the enemies and foes of this kingdome THe enemies of this kingdome are the Divels and wicked men Now of wicked men some are in the Church as hypocrites who callenge to themselves the name and title of Citizens of the kingdome when as they are nothing lesse others are without the Church and professed enemies as Turks Jews Samosatenians Arrians and whosoever defend errours against the grounds and foundations of Religion 8. In what place this kingdome is administred THis kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Province People 1 Tim. 2.8 but is spread through the whole world I will that the men pray every-where Where two or three are gathered together in my Name Mat. 18.20 there am I in the midst of them We never go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heaven And although I goe to prepare a place for you John 14.3 12.26 17.24 1 Thes 4.17 I will come againe and receive you unto my selfe that where I am there may ye be also Where I am there shall also my servant be Father I will that they which thou hast given me be with me even where I am We shall be caught up to meet the Lord. 9. What is the time of the durance and continuance of this kingdome THe beginning and gathering of this kingdome dureth from the worlds beginning to the end thereof because at all times there were are and shall be some members of the true Church whether few or many to be gathered out of this world to the kingdome of God The consummation or perfection of this kingdome shall indure from the glorifying of the godly to all eternity 1 Cor. 15.24 Then shall be the end when he hath delivered up the kingdome to God even the Father which is to be understood as was before observed as touching this forme of administration of that kingdome 10. How this kingdome cometh It cometh foure waies THis kingdome cometh to us foure waies 1. By the preaching of the Gospel whereby is revealed the light of the true and heavenly doctrine 2. By conversion when some are converted to God and are endued of God with faith and repentance 3. By making progresse or increase when the godly receive increase or when the proper gifts and blessings of the faithfull are augmented with perpetuall increase in the godly or converted Revel 22.11 He that is righteous let him be righteous still and he that is holy let him be holy still 4. By consummation and full accomplishment when the godly
we may execute his will as the holy Angels fulfill it in heaven Object Vnpossible things are not to be desired for he that desireth things unpossible desireth in vaine But to desire that Gods will be done in earth as it is in heaven or that we may do our duty like as doe the Angels in heaven is to desire a thing unpossible yea it is to desire that which is contrary to Gods decree Therefore that is not to be desired seeing God will have this to be our state in the life to come not in this life Ans 1. The Major is to be distinguished Unpossible things are not to be desired except God will at length grant them to those that desire them but God will give the performance of this will to those that desire it and that in this life as concerning the beginning thereof and in the life to come as concerning the consummation and full accomplishment Wherefore this consummation is to be desired and the impossibility is patiently to be suffered in this life And the consummation is therefore to be desired in this life that we may at length obtaine it because he that doth not now desire it shall doubtlesse at no time obtaine it It is one thing Not to be able to attaine unto this consummation and another thing Not to desire it 2. We deny the Minor wherein is a fallacy putting that for a cause which is no cause For neither do we desire that in this life the consummation or perfection of our obedience towards God may be accomplished but that here may be wrought the beginning and continuance and increase thereof and after this life our obedience being here augmented with continuall increases may be at length perfected and consummated that so we then may no lesse do the will of God then it is alwaies done of the Angels in heaven When therefore we pray That Gods will be done in earth as it is in heaven this particle as doth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And to crave and obtaine this at Gods hands is not against Gods decree And as touching our consummation it is our part to pray every moment that we may be altogether freed from sin For God will that we wish it though he will not performe it unto us in this life For it belongeth nothing at all unto us to search what things God hath decreed seeing we have this prescribed us for a rule that we pray for things on condition of Gods will We must therefore submit our selves unto Gods will and desire what God willeth us to desire whether God hath decreed it or no. God will have our Parents to die and yet will he not have us to wish their death God will have his Church to be under the crosse and yet he will not have us to desire her crosse but to pray for her delivery and patiently to beare it if it afflict her In like manner God will not in this life give us perfect deliverance from sin and yet will he have us to wish it and every moment to desire that we may be wholly delivered from sin Wherefore some things are to be desired which God will not do and some things which he will do are not to be desired but patiently to be suffered And yet hereof it followeth not that we aske contrary to the will of God because in our prayers we alwaies submit our selves to Gods will ON THE 50. SABBATH Quest 125. What is the fourth Petition Ans Give us this day our daily bread that is give unto us all things which are needfull for this life a Psal 145.15 16. 104.27 28 Mat. 6.26 that by them we may acknowledge and confesse thee to be the only fountaine from whence all good things flow b James 1.17 Acts 17.28 14.17 and all our care and industry and even thine own gifs to be unfortunate and noysome unto us except thou blesse them c 1 Cor. 15.58 Deut. 8.3 Psal 37.16 127.1 2. Wherefore grant that turning our trust away from all creatures we place and repose it in thee alone d Ps 55.23 62.11 146.3 Jer. 17.5 7. The Explication THis petition concerning our daily bread should it seemeth have been placed after the petition following touching remission of sinnes For the greater and more excellent benefits are first to be prayed for and the lesse and lesse worth at last to be sought for But Christ respecting our infirmity allotted to this petition of our daily bread the fourth and as it were middle place The reason of the order and place of this petition that so we might both begin and shut up our prayer with petition of spirituall blessings as the most principall and that the obtaining of corporall benefits might more and more confirme in us a confidence of obtaining spirituall graces In this petition we desire corporall blessings concerning which we are to observe these questions 1. Why corporall blessings are to be desired 2. How they are to be desired 3. Why Christ compriseth corporall blessings under the name of bread 4. Why he calleth it Our bread 5. Why he calleth it Daily bread 6. Why he addeth This day 7. Whether it be lawfull to desire riches 8. Whether it be lawfull to treasure up any thing for the time to come 1. Why we are to desire corporall blessings WE must desire corporall blessings at Gods hands as well as spirituall Gods Commandement 1. Generall In respect of Gods commandement which may suffice us albeit there were no other cause And we have a Commandment hereof from God both generall and speciall For Christ saith in generall Aske and ye shall receive Mat. 7.7 2. Speciall And a speciall Commandment he setteth down before this forme of prayer which himself prescribeth unto us After this manner therefore pray ye Mat. 6.9 by which Commandment Christ also willeth us to desire bread or corporall blessings of God Now whereas Christ saith Mat. 6.32 33. Seeke first the kingdome of God and the righteousnesse thereof and all things shall be ministred unto you And againe Take no thought what ye shall eate he doth not therein forbid us to desire our daily bread even corporall blessings but he forbiddeth this distrustfulnesse Gods promise In respect of Gods promise because God hath promised that he will give us things necessary for our life and he promised these to no other end then that we should desire them of him and he promised them that we should thereby have a spirituall not a fleshly security of obtaining them Mat. 6.32 Your Father knoweth what ye have need of Gods glory In respect of Gods glory that namely there may be a knowledge and profession of Gods providence especially towards his Church God will have us to ascribe this praise unto him because he is the fountaine of all blessings and benefits and
day render an account to God of our stewardship and administration 8. Whether it be lawfull to put up any thing for hereafter IT is doubtlesse lawfull to put up something for the time to come according to this commandement of Christ Gather up the broken meate which remaineth that nothing be lost This is also included in the word Our For we are commanded to succour and help the Common-wealth when need is and bestow something on the poore Therefore we must lay up something whereby to doe this and we must lay up of our own Hither belong also such precepts and commandements as speake of parsimony and frugality which vertues are busied in keeping and well and profitably disposing of things well gotten to a mans owne use and the use of his friends avoiding all sumptuousnesse prodigality and luxury and lavishing or mis-spending the gifts of God The Apostle teacheth that it is the duty of Parents to lay up something for their children when he saith The children ought not to lay up for their fathers 1 Cor. 12.14 Yet here we are to observe these three things 1. That those things which are stored up be lawfully gotten purchased by lawfull and honest labour and industry 2. That we repose no confidence in them 3. That they may be imployed on lawfull and necessary uses both of our owne and others as to the honest maintenance either of our life and family or our friends Likewise to the preservation of the Church to aide the Common-wealth when need shall require and bestow somewhat on the poore and our needy brethren Hereof saith David Trust not in wrong and robbery give not your selves unto vanity Psal 92.10 If riches increase set not your hearts upon them And Paul Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good Ephes 4.28 that he may have to give to him which needeth Now shall answer easily be made to such objections as may be opposed against this petition Object 1. That which is ours we need not desire Bread is ours Wherefore we need not to desire bread Ans There is a diverse signification in the word Ours For in the Major proposition it signifieth a thing which we have in our owne power in the Minor a thing which is made ours by Gods gift or which by prayer we obtaine of God as hath beene before declared Object 2. That which is not gotten by labour but by prayer that we need not labour for Our daily bread is not gotten by labour but by prayer Therefore we need not labour but pray onely Answ Here is a fallacy taking that for simply true which is true but in part Such things as simply are not or cannot be gotten by labour neither as a cause nor as a meane for these indeed in vaine we labour But though our labours be not necessary as the whole and principall efficient causes whereby corporall blessings are gotten yet they are necessary as meanes ordained by God according to these Scriptures Gen. 3.19 In the sweat of thy face thou shalt eate bread He that will not worke let him not eate God indeed giveth all things freely and yet not without our labour and prayers 2 Thes 3.10 as is well signified by that proverbiall Verse Dat Deus omne bonum seâ— non percornua tauâ—úm Virtutem posuêre Dii non ante lâ—borem The path to vertue which doth lead With toilesome labour men must tread Object 3. Christ willeth us to desire daily bread Therefore it is not lawfull to put up any thing against the Morrow but we are to care onely for the present day Againe he willeth us not to desire bread against the Morrow but to desire bread for this day Why then saith Saint Paul that the Fathers ought to lay up for their children 1 Cor. 12.14 Ans This is a fallacy putting that for a cause which is no cause Christ willeth us to desire daily bread and this day and therefore we must also desire of him things necessary for our life for every day this day to morrow and so long as we live but he meaneth not hereby as if he would not have us labour for the morrow or not to put up any thing for the morrow or to cast away those blessings which he hath already given us sufficing for the morrow but he endeavoureth to take from amongst us all distrust covetousnesse wrongfull gaining or purchasing and disobedience Christ indeed other-where commandeth Mat. 6.34 That we care not for the morrow but there he forbiddeth us to thinke of the morrow with mistrustfulnesse as if God would give nothing to morrow or with a purpose of not praying to morrow but he forbiddeth not prayers and labours Wherefore the Lord will not that we put up any thing for hereafter but first that we be content with things present all distrust and covetousnesse unlawfull getting and disobedience being set apart and banished 2. That we place not our trust in things necessary given us of God but know and certainly perswade ourselves that those benefits which have beene and are given come from the hand of God and that they are not otherwise good and profitable unto us except his blessing come to them 3. That we consider our selves alwaies to stand in need of Gods blessings And we must withall beware that we prescribe not to God what he is to give us ON THE 51. SABBATH Quest 126. What is the fifth petition Answ Forgive us our trespasses as we forgive them that trespasse against us that is Even for the bloud of Christ do not impute unto us most miserable and wretched sinners all our offences neither that corruption which still cleaveth unto us a Psal 51.1 143.2 1 John 2.1 2. Rom. 8.1 even as we also feele this testimony of thy grace in our hearts that we stedfastly purpose unfeignedly from our hearts to pardon and forgive all those who have offended us b Mat. 6.14 15. The Explication OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiously informe us in these words After our supplication to God for supply of food and sustenance we pray for pardon of our sinnes and offences that he which is fed of God may live in God and we regard not onely this present and temporall life but we respect eternall life to which he shall come or into which he shall be received whose sins are forgiven And this petition is as the same Father noteth a notable and ingenuous confession of the Church wherein she acknowledgeth and bewaileth her sinnes and it is withall a consolation that the Church shall receive remission of sinnes according to Christs promise Also a binding of us to a mutuall forgiving of our neighbour Now then Christ in this petition will 1. That we acknowledge our sins 2. That we thirst after remission of our sinnes because it is granted
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
antiquitie will overthrow what he binds In the meane while he is warned if he cherisheth no monster that he speak with an upright mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prodigious phrases For a wise mans words are upright The Epistle of D. David Parie to the illustrious and noble Count Lord Ludovick Witgenstenius c. CONCERNING Christs active and passive justice Illustrious and noble Count IN that I answer your demand later then is fitting I humbly intreat that you will not impute this to any fault or neglect in mee For I acknowledge that you have deserved so well of the Church in generall as of my selfe in particular that your beck shall command both willing and deserved service from mee A concatenation of businesse hath hitherto withheld and pulled mee back now and then from that which I had heretofore begun to write but that I may speak plainly and ingenuously I desire not to interpose my judgement in matters of controversie because I am conscious of mine owne weaknesse that way as likewise in regard of that affection I have to peace which I have alwaies loved I am averse from medling with strange controversies and especially with this of Justice which makes me feare I know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it will prove both beneficiall and hurt full to our Churches We know that the reformation of doctrine in our times began from this head I wish it may not end in this The Scripture phrase is plain and simple That we are justified by the bloud and death of Christ and that our justification consisteth in remission of sins Now the dispute is Whether we are justified by the death of Christ whether by it alone whether it be temporarie whether the matter by imputation of which we are justified be one or multiplied simple or made up of parts two or three Whether the imputation be one or double or triple Whether remission of sins be whole or halfe of our justification and I know not what else In which my judgement is that there is more dangerous subtletie then solid veritie and that many worke more with their wit then with their faith And these digladiations are not onely in our neighbour countries exercised but are also every-where spread abroad and diversly agitated according to the acutenesse of mens wits In another corner not far from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is risen another strife more dangerous concerning Gods vindicative justice whether it is naturally or voluntarily in God That as God will raine or not raine to morrow his nature requiting none of these so whether he will punish or not punish the sins of Divels and wicked men his nature requiring neither of these which some seasoned with Socinian subtleties have begun lately to move By which craft Satan doubtlesse goeth about to undermine the necessitie of satisfaction and withall Christs satisfaction for us and consequently our whole faith and utterly to destroy these For it is not unknowne that Socinian nicities aime at this Good God! what meanes this itching humour of arguing and this lust of innovating and pulling up of every thing Whatsoever yesternight they dreamed of to day they utter it in their Pulpits as if they were Oracles and with great eagernesse defend to morrow they are of another opinion and they change their opinions as often as they doe their clothes as though there were not already too many strifes and monstrous opinions in the Church I feare lest these sparkes shortly burst out into a flame which will by degrees set our Churches in a combustion if we be not the more watchfull Therefore Noble Count your singular care and studie deserve high commendation in that out of your grave wisdome and excellent pietie you doe not slightly passe over these increasing evils but you perceive that you are concerned when your neighbours house is on fire and therefore you endeavour to find out fit remedies for these fresh wounds As for my selfe although I confesse that I am not willing to meddle with this controversie but by all meanes desire it may be buried both because I judge it unworthy of our Churches and Evangelicall Schooles especially in this cleere light of Scripture and Reformation as also because I perceive our Adversaries take occasion to oppresse the truth by our wranglings then lastly because whatsoever I say will presently be thought a casting of oile into the fire as the Proverb is by reason of the heat of some who are so violent in maintaining this cause that they can scarce abide their brethren if they be of another opinion Notwithstanding seeing what in this case is demanded from mee is not dissonant to mine office and profession I shall think it no burthen freely to deliver mine opinion of this question and that I may answer in order to all your Lordships interrogatories I will first of all briefly touch the chiefe opinions and reasons of moment in this controversie to wit 1. Whether Christs passive justice alone or his active also be imputed to us for righteousnesse 2. I will in few words unfold what I think of other mens opinions and of the best way to procure concord in this case 3. Whether it be fit to handle this Argument positively and refutatively in popular Sermons 4. I will briefly give mine opinion if it be needfull to leave out or to put out any passages in the Palatinate Catechisme and Directorie As for the first head That the state of the controversie may be better understood we must know in what these Disputers agree or disagree They all agree 1. That to justifie in that sense it is used in the Courts of Justice signifieth to absolve from guilt and to repute one just 2. That wee sinners are justified before God not legally but evangelically that is not by workes but by faith not by our owne but by anothers justice 3. That this justice of another is not infused but imputed by God to the faithfull and that freely 4. That the application of imputed justice is done by faith onely and that to be justified by faith is the same that is to be justified by the justice of another imputed and by faith applied 5. That this externall justice is the merit of Christ alone and his satisfaction for us or Christs righteousnesse imputed to us But they disagree in the explication of this merit or of Christs justice First as the justice of God in Scripture equivocally signifieth sometimes that by which God himselfe is just sometimes that by which he justifieth us So the justice of Christ equivocally is called that by which Christ God and man is just as also that which hee hath merited for us and which by faith hee bestoweth on us the neglect of this equivocation is the cause of all the controversie Againe when in Christ as God and man there is a foure-fold justice affirmed by some 1. His divine or essentiall 2. His humane or formall or originall 3.
of Christ received into the grace and favour of God What will from hence follow surely a world of absurdities 1. So originall sin shall be taken away neither shall there be any guilt thereof and so it will be false to say That all men are born the sons of wrath because all shall be born in the grace and favour of God But the Scripture pronounceth that all men by nature are the sons of wrath 2. All the children of Turkes Saracens Centaures and Canibals which are out of the Covenant and Church of God shall be borne in the favour and grace of God and so salvation shall be found without the Covenant and out of the Church of God O men as cruell as Briareus who doubt not to place the infants of Turkes born out of the Church in the favour of God but as for Christian infants before baptisme cruelly they fling them headlong into hell 3. This monster overthrowes another Tenet of theirs concerning the infants of faith full men who are borne out of grace yea who are before baptisme possessed with the Divell and damned for they place them all in the grace and favour of God 4. All wicked men who before Christs death were damned to hell by Christs death are againe redeemed from hell and brought into Gods favour How then could they againe fall from thence who being dead were received when they could not any more sin by incredulity Therefore wicked men either must remaine in the favour of God and be saved without faith or else without incredulitie they must be cast headlong from thence both which have a kind of madnesse in them 5. Either incredulitie is no sin or if it be all sins were not expiated by Christs death or if all be this will at least be more effectuall then Christs death But all this is false and impious for infidelitie is both a sin and the mother of other sins and in the regenerate now and then it appeares with other sins notwithstanding by the bloud of Christ it is most effectually expiated and pardoned 6. It is an impudent lye that wicked men are not condemned for sin but for incredulitie onely for what is that 1 Cor. 6.10 Theeves covetous persons drunkards c. shall not inherit the Kingdome of God and which Christ in his last Judgement shall say to the wicked Goe into hell fire because you fed mee not c Is not incredulitie the chiefe of all sins Yea wee conclude on the contrary that they are condemned for sin because they are condemned for incredulitie for scarce is there any sin more grievous then infidelitie But the Apostate trifles too much with his exception saying That incredulitie is not to be considered as a sin in it selfe but as it rejects the meanes of salvation Is not I pray the rejecting of the meanes of salvation the contempt of Gods calling a most grievous sin For this cause then incredulitie is a sin in that it rejects salvation and the meanes thereof 7. This prodigious doctrine gives to the wicked that notwithstanding the doctrine of the Church concerning originall sin and the guilt of wicked men yet that this is at no time in them nor can truly be pronounced of them Let us take a Turkish infant or a Barbarian man of yeares who never heard of Christs death and therefore never rejected him by incredulitie Now let these Disputers tell us what moment of time will they give them to be in the grace and favour of God justified and sanctified and reconciled to him Will they whilst they are Embryons or newly borne or children or young men or old men or lastly living or dead Yea let them tell if they be received how they fell away when neither sin nor actuall incredulitie could drive them thence for these doe not besall them but were expiated by the death of Christ Whatsoever they say wee shall heare that either without faith some doe please God or that without actuall incredulitie some are debarred from the favour of God which are false and impious prodigies overthrowing one the other Lastly what greater blasphemy can be spoken then that God receiveth into his grace and favour all infidels and wicked men Cain Saul Judas Herod Caligula and finally all flagitious men yea Hogs What comfort can be more like to mockery then that thou shouldst be redeemed by the death of Christ restored into the grace and favour of God whereas many thousands of them who have been thus restored notwithstanding perish eternally I tremble to relate more of this monster therefore who will doubt but that so false impious absurd blasphemous tenets are to be banished from the confines of the Church But here me thinks I heare them cry out that the promises of the Gospel are universall and belong to all But first we aske how this will follow The promises are universall Ergo reprobates impure dogs and hogs are received into the favour of God Besides so long as they urge their All all so long will we our Beleevers beleevers For the promises are universall but with respect to penitents and beleevers of the Gospel And here before all the world wee appeale to the literall promises Come to mee all saith Christ but he addes that are weary and heavie laden that is who faint and groan under the burthen of sin which they doe who repent Rom. 3.22 Gâ—l 3.22 John 3.36 Act. 10.43 And else-where So God loved the world that he gave his only begotten Son that whosoever beleeveth should not perish but have life eternall So Paul The righteousnesse of God by faith in Jesus Christ upon all and over all that beleeve And elsewhere The Scripture hath concluded all under sin that the promise by faith in Christ Jesus should be given to all beleevers So Christ He that beleeveth in the Son hath life eternall And Peter To him bare all the Prophets witnesse that all who beleeve in him shall receive remission of sins through his Name There is the like reason of all other Evangelicall promises for they have annexed expresly or tacitely the condition of faith and repentance nor can they without blasphemy be understood but of the universalitie of the faithfull But they will except that so the promises will be but particular Lâ—b 1. â— 3 Let Prosper answer for us de vocat Gent. The people of God have their plenitude and although a great part of men either neglect or reject the grace of salvation yet in the elect and those that are fore-seen and separated there is a speciall kind of universality that out of all the world the world may seem to be delivered and out of all men all men may seem to be redeemed Therefore the promises of the Gospel remaine universall to the faithfull although they belong not to dogs and swine The Major also of the practicall Syllogisme remaines universall thus The promises belong to all beleevers I beleeve Ergo they belong to mee Againe Christ dyed and prayed
and in the obedience of faith by the grace of the holy Ghost On the other side what sort of men he hath appointed to condemne to wit such as are not converted Infidels strangers from Christ both which is taught in the Gospell So many good men chiefly Politicians judge of this Article neither do they think it fitting to wade deeper into this Controversie especially seeing it seemes to ascribe all the meanes of salvation fully to God to Christ and to grace And truly here should be no question if the Authors meant onely this that by this Article is explained the popular doctrine of the qualities of those that shall be saved or damned But because in the Conference they professe Coll. Hag. p. 84. That this Article containes the doctrine of predestination to salvation but deny that the qualities of those that shall be saved to wit faith and perseverance proceed from predestination as from their fountaine but contend that these are in order before predestination or election and not obscurely they make them depend upon mans will whence necessarily God must be robbed of the full glory of our salvation man must be puffed up with pride our Christian comfort in life and death must be undermined free justification and the assurance of salvation must be denied whatsoever they pretend in their garnished speeches to the contrary Therefore this Article cannot be simply approved of and it is full of equivocations and dangerous swelling phrases under which Pelagianisme is under-hand brought into the Church which fraud that it might appeare the lesse they purposely abstaine from the word predestination Now in Austines time the Pelagian Heresie was thus 1. That Adams sin hutted no man but himselfe and that man is not borne now in a worse condition then he was created 2. That Christ was seene and died to expiate all sins committed by imitation of Adam 3. That salvation in Christ is so proposed to all men that whosoever will beleeve and be baptised may be saved 4. That God fore-knew before the foundation of the world who were to beleeve and doe good works and who were to continue in the Faith being assisted by grace and that he predestinated for his kingdome whom he fore-saw being freely called would beleeve above others and would be worthy of their calling and should die an happie â—eath 5. That the grace of God was given to all men according to their merit for the better using of their free-will 6. And that in this life so much is given that man may if he will be free from all sin Against this Heresie Hierome and Austine disputed at large and Austine retracted three whole Chapters Tom. 7. in opusculis 1. Concerning originall sin 2. Of grace and the cause of predestination 3. Of the perfection of righteousnesse Pelagius in the Synod of Palestina being condemned did so farre revoke his errour that he wished Anathema to him that thinks or sayes Apud Augustin de grat Christi cap. 2. that the grace of God by which Christ came into this world to save sinners is not necessary not onely every houre or every moment but also to every one of our actions and who goe about to take this away they shall be punished eternally Who would not cleere Pelagius in this case but under the buskin of this word grace he deluded the Palestine Bishops as Austine sheweth he left behinde him two disciples Caelestius and Julianus young men of a sharpe wit and with whom Austine in Africa had much adoe At last this infection flew over the Mediterrane-sea into Sicilie and Marsiles in France not all of it but onely so much as concerned the point of grace and predestination and the death of Christ the Asserters of which were called Semi-pelagians and the remainders of the Pelagians of which points there are extant the Epistles of Prosper Aquitanicus and of Hilarius Arelatensis to Austine whose learned Answer contained in two Books of the predestination of the Saints and of the good of perseverance and in a third concerning correction and grace To which Answer if the Authors of these Articles at this day would stand as they may and should stand for it is altogether S. Pauls doctrine the matter had beene decided ere this For indeed Arminius with his followers have at this day re-assumed the cause of the Marsilians and Syracusians but somewhat more handsomly dressed Neither could he be ignorant of this and therefore he used but little ingenuity in his tergiversation when he wrote in the Articles That he acknowledgeth neither Semi-pelagianisme objected against him nor nine nor five nor foure inches of it But to returne to the Article in it there be divers equivocations as shall appeare 1. The first lofty phrase lieth hid in Gods immutable Decree According to Scripture that is Gods immutable Decree which absolutely is not changed nor by the creatures can be changed for so God pronounceth himselfe immutable and his counsell immutable Mal. 3.6 Isaiah 46.10 I am God and change not My counsell shall stand and I will do all that I have decreed But they understand that God by an immutable Decree indeed hath decreed to save beleevers in regard of the species that is none but beleevers but not by a decree altogether immutable in respect of the individuals to wit of this or that beleever but under a condition if this or that beleever do not cause a change For they thinke as appeares by the fifth Article that they who beleeve to day may be unbeleevers to morrow and againe of unbeleevers may come to beleeve consequently therefore they thinke that God to day may decree not to save which yesterday by his immutable decree he appointed to save and that againe he can decree to save them still changing their condition If this be to give to God an immutable decree let themselves judge sure Jam. 1.17 no shadow can be more changeable then such a decree which the Scripture denieth The Authors Decreti Holland pag. 5. place such a decree in God Mat. 11.21 23.37 denying That any by God are invited to salvation to whom he hath not altogether decreed to give salvation for this being granted we must say that God had altogether decreed to give salvation to the Cities of Judea and Galilee whom Christ by preaching invited to salvation but seeing they beleeved not they were not saved therefore either he before did â—ot decree to save them or afterward he changed his decree 2. The second â—â—â—â—ing phrase and that the chiefest the foundation of the rest containing the â—â—â—â—â—e of the whole cause and difference of both parts is in the word appointed This according to the Scripture signifieth to us that God not onely from eternity appoâ—â—â—ed to save them who in time beleeve and persevere and are saved but also to elect them in Christ and to predestinate them to salvation and decreed to bestow on them qualities requisite to salvation to wit faith
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
ground and foundation of Christian doctrine and to have a purpose to obey it but those must be repelled who will not desist either from their errours and blasphemies or from manifest sins against their conscience being admonished by the Church and convicted of errour 16. The Pope hath corruptly taken away the breaking of the bread from the rite of the Supper and bereaved the people of the use of the cup. Corruptly also hath he transformed the Supper of the Lord with adding so many ceremonies not delivered by the Apostles into a theatricall or pageant-like Masse that is into a Jewish superstition and stage-like rounds and conveyances But more wicked and idolatrous inventions are these That the Masse is a propitiatory sacrifice wherein Christ is offered by the Masse-priests for the quick and the dead and is by the force of consecration substantially present and abideth so long as those forms of bread and wine remain uncorrupted and further doth bestow the grace of God and other benefits upon them for whom he is offered of whom also he is eaten with the mouth of their body yea though they have no good inward motion in them and lastly is being treasured and laid up and carried about under those forms to be worshipped In respect of these foul monsters it is necessary that the Masse be quite and clean abolished out of the Christian Church In summe they are these 1. Transubstantiation 2. Bread-worship 3. Sacrifice 4. Maiming of Christs Supper THE APPENDIX OR ADDITION ADJOYNING unto the former Treatise of the Supper Certain principall arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper and the Sacramentaries as they call them together with a refutation of them 1. THe errours of the Sacramentaries say they are that there are but bare signes and symboles only in the Supper Ans We teach that the things signified are together with the signes in the right use exhibited and communicated albeit not corporally but in such sort as is agreeable unto Sacraments 2. The Sacramentaries say that Christ is present only according to his power and efficacie Ans We teach that he is present and united with us by the holy Ghost albeit his body be far absent from us like as whole Christ also is present with his ministery though diversly according to the one nature 3. The Sacramentaries say they affirm that an imaginary figurative or spirituall body of Christ is present not his essentiall body Ans We never spake of an imaginary body but of the true flesh of Christ which is present with us although it remain in heaven Moreover we say that we receive the bread and body but both after a manner proper to each 4. The Sacramentaries say they affirm that the true body of Christ which hung on the crosse and his very bloud which was shed for us is distributed and is spiritually received of those only who are worthy receivers as for the unworthy they receive nothing besides the bare signes unto their condemnation Ans All this we grant as being agreeing to the word of God the nature of sacraments the analogie of faith and the communion of the faithfull Certaine arguments of the Consubstantiaries whereby they goe about to overthrow our doctrine of the Lords Supper together with the refutation of them 1. THe words of the institution are open and plain This is my body This is my bloud Ans They alledge these words against themselves for they say That the body of Christ is received really in under with the bread when Christ saith that the very bread is the body Wherefore they doe a double injury unto the Church First while they thrust upon the Church their own words for Christs Secondly while they imagine that the Church perceiveth not these speeches to be divers In the bread is my body and The bread is my body They accuse Christ also for a liar for they deny that the bread is his body but that his body is in the bread Let them look therefore unto it how they will answer Christ at the last judgment for this blasphemy and reproach The Papists also do more retain the very words of Christ But these retain not the words but follow the sense and meaning Wee must see therefore which part followeth it Ours shall be proved in the end Repl. Christ addeth an exposition of his mind Which is given for you and Which is shed for you Ans First this is a begging of that which is in question for they take as granted that the bread is properly called the body which yet lieth upon them to prove for it is a sacramentall manner of speaking Secondly we return their own reason upon them by inverting it thus The body of Christ properly so called was given for us But the bread was not given for us Therefore the bread is not the body properly so called Likewise as the bread is the body broken so the breaking of the bread is the breaking of the body But the breaking of the body is the crucifying thereof Therefore the bread broken is but sacramentally and by representation the body broken 2. They reason from the authour who said it and is true Ans This is also a begging of that which is in question They must prove that Christ said his body was in under with the bread And further a man may speak figuratively and yet speak perspicuously and plainly Repl. He is also omnipotent therefore he is able to be every-where and so in the bread Ans Albeit he were able to bring to passe that two flat repugnant things should be true together yet will hee not do it Again God is not able to work contradictories or things flat repugnant because he is true Now to will those things which are contradictory argueth a lyar Wherefore we deny not the truth and omnipotency of God but these mens lies nay rather we defend Gods truth affirming that God doth that which he spake But they oppugne it making contrary wils to be in God Repl. Christs body hath many prerogatives not agreeable to our bodies as that he was born of a Virgin walked on the sea was at one time and together in the grave in hell and in paradise and passed thorow the gates when they were fast shut Ans These examples are partly not matches and partly false For this may agree unto a creature to walk on the waters as it did to Peter to passe thorow the gates shut as it is agreeable to the nature of a spirit Again these examples are not matches nor of the same quality with that which is in question because these do not imply a contradiction For when he is said to be born of a Virgin he is not said withall not to be born of a Virgin But to be both finite and infinite as they will have Christs body who consubstantiate it with the bread these imply a contradiction Now it is false that they say that he passed thorow the gates shut