abide with you eternally viz. The Spirit of truth which the world cannot receive because it neither seeth him nor knows him but you know him for he shalld well with you and be in you and verse the 26. The Comforter which is the Holy Ghost whom the Father will send in my name shall teach you all things and shall inspire into you all things which I have said Matt. 28.19 Teach all nations baptizing them in the name of the Father of the Son and of the Holy Ghost This appears because he proceeds from the Father and is sent by the Son When the Comforter shall come saith the Lord which I will send to you from my Father the Spirit of truth which proceedeth from my Father that shall witness of me John 15.26 If I go I will send to you the Comforter Joh. 16.7 and ver 13 14. When the Spirit of truth shall come he will teach you all truth for he will not speak of himself but will say all which he shall have heard and will tell you things to come he shall gloryfie me for he shall take of mine and shew it unto you 4. That the Holy Ghost is God Acts. 5.3 4. Peter said to Ananias Ananias why hath Satan filled thy heart to lie to the Holy Ghost c. Thou hast not lied unto men but God This is proved evidently because the proprieties and works of the true God are attributed to him in the Scripture as first His presence in all places Psal 138 Heb 139. 7 8. Where shall I go back from thy Spirit or where shall I flee back from thy face if I go into heaven thou art there if I descend into hell thou art present there Secondly his presence in the persons of all the faithful Rom. 8.9 You are not in the flesh but in the Spirit if the Spirit of God dwells in you 1 Cor. 6.19 1 Cor. 3.16 Know you not that you are the Temple of God and that the Spirit of God dwells in you 2 Tim. 1.14 The Holy Ghost dwells in us Thirdly His knowing all things 1 Cor. 2.10 11. The Spirit searcheth all things yea even the deep things of God for what is it in men which knows the things of man except the Spirit of man which is in him likewise no man hath known the things of God except the Spirit of God John 14.26 The Comforter which is the Holy Ghost which the Father will send in my Name shall teach you all things see also John 14.13 Fourthly His knowledge and prediction of things to come 1 Tim. 4.1 The Spirit saith expresly that in the last times some shall revolt from the Faith Fifthly His all powerfulness 1 Cor. 12.11 One and the same Spirit doth all things distributing to every one particularly according as he will Sixthly His right of having a Temple an evident sign of his Divinity 1 Cor. 6.19 Do not you know that your body is the Temple of the Holy Ghost which is in you the which you have of God Seventhly His vertue of creating Job 26.13 His Spirit hath adorned the heavens Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Luk. 1.35 The Angel answered and said to Mary The Holy Ghost shall come upon thee and the Vertue of the Soveraign shall over shadow thee and therefore the Saint which shall be born of thee shall be called the Son of God Eighthly That t is he which teacheth the faithful of Jesus Christ which is a work of God as it appears by Isai 54.13 alledged by the Lord John 6.45 They shall be all taught of God 1 Cor. 2.10 God hath revealed to us heavenly things by his Spirit and verse 12. and in John 16.13 The Spirit of truth shall teach you all truth Ninthly That he subsisted before the creation of all things Gen. 1 2. The Spirit of God moved upon the waters 5. That the Holy Ghost is that same God which is called the Lord or Eternal in Scripture This appears clearly For since there is no other God but the Lord Eternal as we have already proved by Scripture the Holy Ghost being God as we have shown it must necessarily be concluded that he is the same Lord eternal since otherwise he would not be God Moreover this is proved most evidently thus he who hath instructed sent and inspired the ancient Prophets of the Old Testament is the true eternal God worshipped heretofore in Israel as it appears through all their prophecies now it is the holy Spirit which hath instructed sent and inspired them 2 Pet. 1.21 The holy men of God being inspired by the holy Spirit have spoken 'T is he perticularly Acts. 1.16 who hath foretold that which we read in David Psal 40. Heb. 41. 10. 'T is he who spake by Isai Acts. 28.25 and commanded him to say that which we read in the 6 Chap. verse 9. of his prophecy 'T is he Heb. 9.1 8. who gave to Moses the ordinance which we read Levit. 16.2 'T is he Heb. 10.15 who spake in the 31 Chap. verse 32. of Jeremy 'T is he lastly Heb. 3.7 who saith in the 94 Psal Heb. 95. 8. that which we read there it follows then of necessity that he is the same Lord Eternal whom the Faithful under the Old Testament adored Thus have we clearly proved the Doctrine of the Trinity That there is three of them the Scripture teacheth it expresly 1 John 5.7 There are three which gives witness in heaven the Father the Word and the Spirit and these three are one Matt. 28.19 Teaching all Nations baptizing them in the name of the Father of the Son and of the holy Ghost 2 Cor. 13.13 The grace of our Lord Jesus Christ and the love of God and the Communion of the Spirit be with you all Amen And when the Lord Jesus was baptized these three persons were manifested distinctly the Father crying from heaven this is my beloved Son in whom I have taken delight the Son receiving the baptism in his humanity the Holy Ghost descending from heaven upon hm in form of a dove Matth. 3.16 17. And that these three persons are one and the same divinity appears by what we have all ready said Now that the Father is the true eternal God adored by the Israelites all the Scripture saith it and the words alone of Jesus Christ John 17.3 sufficiently teacheth it were speaking to the Father this is life eternal saith he that they should know the only true God That Jesus Christ is likewise the true eternal God and that the Holy Spirit is so also we have proved here above Since then that all the Scripture professeth that this eternal Lord is one only God as we have also justified one must then of necessity conclude that these three blessed and glorious persons the Father the Son and the Holy Ghost are but one and the same God which is that which the Church nameth the doctrine of the
in the word of doctrine For the Scripture saith thou shalt not tie the throat of the Ox that treadeth out the corn and the work man is worthy of his hire 1 Cor. 9.13 14. Do you not know that those who do Sacrifices Gal. 6.6 eat the things which are sacrificed and they who are busied at the altar partake with the altar so likewise our Lord hath ordained that those who preach the Gospel should live of the Gospel See the verses 7 8 9 10. Of the same Chapter 8. That the Faithful ought to reject the Ministers who preach any other thing then the Gospel of Jesus Christ Gal. 1.8 If we our selves or an an Angel from Heaven should preach other wise then we have preached to you let him be accursed So as we have said before now also I say again if any one preach to you any thing but that which you have received let him be accursed 1 John 4.1 Beloved believe not all spirits but try the spirit whether they are of God For many false Prophets are come into the World 2 John verse 10. If any one comes to you and brings not this Doctrine do not receive him into your house nor salute him CHAP. IX Of the holy Sacraments Baptism and the Eucharist 1. That Christians ought to be baptized in the name of the Father of the Son and of the Holy Ghost MAt Mark 16.16 28.19 Go and teach all men baptizing them in the name of the Father of the Son and of the Holy Ghost Examples of this are common in the books of the New Testamentperticularly in the Acts of the Apostles where we read that those who believed the Doctrine of Jesus Christ and received it were baptized Acts 2.38 41. and 8.12 13. and 9.10 and 10.47 and 16.15 2. That Baptism gives remission of sins and the Grace of the Holy Ghost Acts 2.38 Peter said to them repent and be every one baptized and you shall receive the gift of the Holy Ghost Rom. 6.3 Mar 6.16 1 Pet. 3.21 Ehh. 6.26 Know you not brethren that all of us who have been baptized in Jesus Christ have been baptized in his death for we are buried with him in death by baptisme so that as Christ is risen from the dead by the glory of the Father we also should walk in newness of life Gal. 3.27 You all who were baptized in Christ have put on Christ Col. 2.11 12. You being circumcised with a circumcision made without hands by putting off the body of Flesh viz. by the circumcision of Jesus Christ being buried with him by baptism in which also you are risen together by the Faith of the operation of God who hath raised him from the dead 3. That the Faithful ought to eat the bread and drink the sanctified wine in commemoration of the death of the Lord. 1 Cor. 11.23 c. I have received from the Lord that which also I give you that the Lord Jesus in the night in which he was betrayed took bread and having given thanks he brake it and said take eat this here is my Body which shall be given for you Mat 26 26 27 28. Mar. 14.22 23 24. Luk. 22 17 18 19 20. do this in remembrance of me Likewise also he took the chalice after he had supped saying this chalice is the New Testament in my blood I do this every time that you drink of it in remembrance of me For every time that you shall eat this bread and drink this chalice you will shew forth the Lords death till he comes c. Let a man then try himself and so eat of this bread and drink of this chalice 4. That the bread and wine of the Eucharist are the communication of the Body and blood of Jesus Christ 1 Cor. 10.16 The cup of blessing which we bless is it not the communication of the blood of Christ and the bread which we break is it not the communion of the body of the Lord. CHAP. X. Of the Holy Ghost Of the necessity of his light to have Faith Of his Nature and Person 1. That the malice of man is so great that of himself he neither understands nor believes the heavenly Doctrine preached by the Apostles of Jesus Christ nor can he live in piety according to the Gospel JOhn 3.3 Verily verily I say unto thee that who is not born again cannot see the Kingdome of God John 6.44 No one can come to me except the Father who hath sent me draw him Rom 8 7. The wisdome of the flesh is an enemy to God for it is not subject to the Law of God nor in truth can it be 1 Cor. 2.14 The Animal man doth not comprehend the things which are of the Spirit God for they are to him folly and he cannot understand them in as much as they are discerned spiritually 2. That the Spirit of God which gives to men the graceof understanding believing the Gospel and of living according to the Doctrine of the Lord. 1 Cor. 2.7 8 9 10. We speak the Wisdome of God which is a mistery which is hid c. Which none of the Princes of this World hath known for if they had known if they had never crucified the Lord of glory but as it is written the things which the eye hath not seen nor the ear heard and which are not entered into the heart of man are those which God hath prepared for those which love him but God hath revealed them to us by his Spirit Matth. 11.25 At that time Jesus answered and said O Father Lord of Heaven and Earth I thank thee that thou hast hid these things from the wise and understanding and hast revealed them to little Children Matth. 11.17 Thou art blessed Simon Son of Jonas for flesh and blood hath not revealed this unto thee viz. That Jesus Christ is the Son of the living God but my Father which is in heaven John 1.12 13. Those who believe in the name of God are not born of blood nor of the will of the flesh nor of the will of man but are born of God Acts 16.14 The Lord opened the heart of Lydia to understand the things which Paul said Phil. 1.29 It is given to you for Christ not onely to believe in him but also to indure for him Phil. 2.13 'T is God that worketh in you to do and to will according to his good will Ezech. Jer. 31.33 and 32.39 11.19 20. And I will give them a heart and will put into them a new spirit and I will take away the heart of stone from their flesh and will give them a heart of flesh that they may walkin my commandments and keep my judgments and do them and that they be my people and that I be their God 3. That the Holy Ghost is a person distinct from the Father and the Son John 14.16 17. I will pray the Father saith our Lord Jesus Christ and he shall give you another comforter to
could they conclude from thence that the Eucharist is a Sacrifice truly and properly expiatory The thanks which accompanies this action and gives it the name of Eucharist that is to say of an Action of Thanksgiving may be called a pure Oblation which one presents to the Lord for his goodness to us without being a propitiatory Sacrifice any more than Alms Prayers and the Preaching of the Gospel which are named also Sacrifices Secondly What necessity is there to assert that this pure Oblation predicted by Malachy should precisely be the Eucharist Heb. 13.15 16. Rom. 15.16 it's aim evidently enough is to fignifie that the Service of God should be no more as formerly tied to the Mountain of Zion but should be done in all places from the rising to the going down of the Sun not to the people of Israel only but communicated to all Nations For these Divine Authors very often employ the terms and things of the Church of their times to signifie the state and things of the Church to come as when Esaiah saith Esa 2.3 that the nations shall go up to the Mountain and Temple of the Lord to signifie that they shall make profession of his knowledge and shall serve him And when the Lord himself represents the estate of the Church to the Age to come in saying Mat. 8.11 that we shall be set at the Table with Abraham Isaac and Jacob terms which agree properly to the present Church Malachy in the same manner used the word Oblation which is properly a part of the Service which had place in the Church of his time to denote the Evangelical Service which succeeded him under the New Testament and to signifie it more particularly he called it a pure Oblation no more carnal and gross consisting of Fat and Oyl in Flower and in the blood of Beasts as heretofore but wholly spiritual and true this is the service St. Paul understands where making opposition of the Christians with the Jews he sayeth Phil. 3.3 Rom. 1.9 that we should serve God in spirit and speaking of himself he saith that he served God in his Spirit and sheweth elsewhere that his preaching was part of it where he saith Rom. 15.16 he applied himself to the Sacrifice of the Gospel of God to the end that the oblation of the Gentiles might be acceptable being sanctified by the Holy Ghost He describes it so in general in the 12th of the Romans That our service which he calls reasonable for the same Reasons for which Malachy names it pure is that we should present our bodies as a living Sacrifice holy and pleasing to God Rom. 12.1 Jesus Christ a long time since Malachy foretold exactly the same thing at the time of his complement John 4.20 23. The hour cometh saith he that the true worshippers shall worship the Father in Spirit and in truth no more in the mountain of Gerezim as the Patriarchs did nor in Jerusalem as the Jews but in every place as the Prophet said By comparing of these passages 't is easie to finde out that the pure oblation of Malachy is nothing else but the worshipping in Spirit and truth which our Lord saith and the oblation of our bodies as a living Sacrifice as St. Paul speaks and our service in Spirit as he saith and so consequently not the Mass Thirdly But they alledge from the New Testament that Jesus Christ in celebrating the Eucharist said to his Disciples Do this now to do signifieth sometimes to sacrifice but what necessity is there to take it so in this place Who seeth not that do this signifieth an action of which the Lord had spoken Now he had said nothing of sacrificing he spake not one word of that but of eating and drinking For after having given them the sanctified bread to eat the sanctified Cup to drink he adds do this in remembrance of me Wherefore then shall not we take these words do this to signifie to eat this Bread and drink of this Chalice St. Paul explains it clearly so when after having rehearsed these words of the Lord Do this every time and as oft as you drink of it in remembrance of me he adds for every time and as oft as you eat of this bread and drink of this Cup you signifie the Lords death till he come 2 Cor. 12.25 26. The connection of this Verse with the precedent evidently sheweth that to do this fignifieth eating of this bread and drinking of this Cup. Fourthly They produced also that our Lord in the 22 of St. Luke speaking of the Cup of the Eucharist saith Luke 22.20 that it is shed for us from whence they conclude that it is then an expiatory Sacrifice for our sins But I say first that although the words of the Lord in Saint Luke cannot be taken otherwise than in saying that the Holy Cup is shed for us nevertheless it doth not follow that the Eucharist is to speak properly a propitiatory Sacrifice What is not the Water of the Holy Baptism spilled for those who receive it Do you conclude from hence that Baptism is a propitiatory Sacrifice Many things make for us which nevertheless are not Sacrifices The Chalice of the Eucharist is it not useful and wholsome for us Is it not given us to communicate to us the blood of the Lord Grace and the remission of our fins It is enough to say truly that it is shed for us there being no need to change it into Sacrifice to explain this manner of speaking But without coming to this one may justifie this otherwise For since the Cup is the Sacrament of the blood of Christ which hath been truly shed as a Sacrifice on the Cross to merit the remission of our sins and since it is the custom to give to the Sacraments the qualities and attributions of the things of which they are Sacraments none ought to think it more strange that the Cup should be said to be shed for us than that which St. 1 Cor. â—0 4 Paul saith that the Rock in the Desart was Christ Secondly I say that it is not necessary to take the words of St. Luke in that sense which they produce them On the contrary it seemeth that their Belief and their Latin Interpretation licensed by the Council of Trent Council of Trent Sess 4. doth not permit them to take them so Their Belief For if the Cup of the Eucharist is shed for us since by the Cup they understand the blood of Jesus Christ contained in the Cup they must say that the blood of Christ is shed for us in the Eucharist which is directly contrary both to what they confess of the glorious and impassible state of the body of the Lord and to that which they expresly assert that the Eucharist is a Sacrifice not bloody and that Christ is offered there without the effusion of blood Their Interpreter For thus he translates these words This Chalice is the