which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
by the Passeover and other Sacrifices as also by the Sabbath which all were commanded by God that the godly might celebrate and worship God and shew themselves gratefull unto him and might withall take the signes and tokens of those benefits of God which they received by the Messias So Baptisme is a confession of Christianity and a sign whereby Christ testifieth that we are washed by his bloud The Supper of the Lord is a thanksgiving for the death of Christ and an advertisement that we are quickned and revived by his death and are made his members and shall remain and continue with him for ever OF BAPTISME ON THE 26. SABBATH Quest 69. How art thou admonished and assured in Baptisme that thou art partaker of the onely sacrifice of Christ Ans Because Christ commanded the outward washing of water a Mat. 21.19 adjoyning this promise thereunto b Ibid. Mar. 16.16 Acts 2 38. John 1.33 Mat. 3.11 Rom. 6.3 4. that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule that is from all my sins that I am washed outwardly with water c 1 Pe 3.21 Mar 1.4 Luke 3.3 whereby all the filthinesse of the body useth to be purged The Explication The principall Questions touching Baptisme are 1. What Baptisme is 2. What are the ends of Baptisme or for what it was instituted 3. What is the sense and meaning of the words of the institution thereof 4. The lawfull and right use of Baptisme 5. What are the formes and kinds of speaking of Baptisme 6. Who are to be baptized 7. In place whereof Baptisme succeeded 8. How Baptisme agreeth with Circumcision THe two former of these questions touching Baptisme are handled under the 69. and 70. questions of the Catechisme the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision which followeth immediatly after those questions of Catechisme aforenamed 1. What Baptisme is THe word Baptisme signfieth a dipping in water or sprinkling with water Those of the East Church were dipped their whole body in the water Those of the North in coâ—der countries are only sprinkled with water This circumstance is of no moment or weight For washing may be either by dipping or sprinkling and Baptisme is a washing The Catechisme definition is Baptisme is an outward washing with water commanded by Christ adjoyning this promise thereunto that we being baptized are no lesse assuredly washed by his bloud and spirit from the uncleannesse of our soules that is from all our sinnes then we are washed outwardly with water It may be also fitly defined on this wise Baptisme is a ceremony instituted by Christ in the New Testament whereby we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are received into favour for the bloud of Christ shed for us and are regenerated by his spirit and also to bind us that hereafter we endeavour in our actions and death truly to testifie newnesse of life Or It is a Sacrament of the New testament ordained and authorised by Christ whereby is sealed unto the faithfull being baptized with water in the name of the Father the Sonne and the holy Ghost remission of all their sinnes the gift of the holy Ghost and a planting of them into Christs body which is his Church whereby they also professe that they receive these blessings from God and will ever hereafter live unto him Or yet more briefly Baptisme is an externall washing instituted by the Son of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to be a testimony that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirit unto eternall life We are said to be received into favour for the bloud of Christ shed for us to wit on the Crosse that is for Christs whole humiliation applied unto us by faith The Scriptures confirme this definition Mat. 28.19 Go and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost that is testifying by the signe of Baptisme that they are received into favour of God the Father through the Son and are sanctified by his Spirit Marke 1.4 Marke 16.16 John did baptize in the wildernesse and preach the baptisme of amendment of life for remission of sins He which beleeveth and is baptized shall be saved Wherefore Baptisme comprehendeth Three things comprehended in baptisme 1. The signe which is water and the whole ceremony as the sprinkling of water or the dipping into and againe returning out of the water 2. The things themselves signified by the ceremonies which are the sprinkling of the bloud of Christ the mortification of the old man the quickning of the new man into a certaine hope of the resurrection to come by Christ 3. The commandement and promise of Christ whence the signe hath authority and power of confirming Baptisme not a bare signe only Object 1. Baptisme is said to be an externall washing of water Therefore Baptisme is a bare signe onely Ans 1. This is a fallacy of division dividing things which are to be joyned because when we say that Baptisme is an externall signe we joyn with the signe the thing that is signified Ans 2. There is no particle added in our definition which excludeth the thing And Baptisme is in its owne nature without the promise adjoyned a bare signe and to the unbeleeving who receive not the promise by faith it is indeed an externall washing only with water but the promise cometh thereto The differences betweene Baptisme and the washings of the Old Testament and is joyned with this signe when it is used aright Object 2. There were washings also in the Old Testament Baptisme therefore is no Sacrament proper to the New Testament Ans There is a great dissimilitude and difference between the washings under the Law and our Baptisme 1. The washings in the old Testament were not a signe of the entrance and receiving into the Church as our Baptisme is 2. They were instituted to wash away a ceremoniall uncleannesse as when a man had defiled himselfe by touching a dead carkasse or any such uncleane thing his ceremoniall uncleannesse was to be purged with a ceremoniall washing our Baptisme is ordained to wash away a morall uncleannesse that is sinne And hence it is that Baptisme is called in Scripture alaver or washing to wit in respect of that washing of the morall uncleannesse that is in respect of that inward or spirituall washing whereby we are washed or cleansed from our sins 3. They signifie a washing by Christ which was to come our Baptisme sealeth that washing which is by Christ already exhibited in the flesh 4. They did bind the Jewes only Baptisme extendeth and belongeth to
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
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
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
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
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed
things of chusing Bishops and Deacons of widowes of women to be covered and to containe themselves in silence of not divorcing the husband if he be an Infidell of controversies between Christians But these men remember not that their authority is not equall unto the Apostles authority neither consider they that there is nothing in all these things appointed of Paul which is not agreeable to the rest of the Word of God contained in writing and that many of those things which they alledge are comprehended in the commandements of the Decalogue More trifling is it that they say the forme of Baptisme appointed by Christ was changed by the Apostles because it is read Acts 28.19 that they baptised in the Name of Jesus Christ. For in those places not the forme of Baptisme but the use is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches things offered to Idols bloud and that which was strangled is it lawfull for Councels and Bishops to make decrees and lawes to tie mens consciences For first here againe there must needs be retained a difference between the Apostles by whom God opened his will unto men whereupon they also say It seemeth good to the holy Ghost and to us and other Ministers of the Church who are tied unto the Apostles doctrine Further as concerning this decree of the Apostles they decreed nothing else then what the rule of charity commandeth which at all times would have that in things indifferent men should deale without offence Now if they urge that these ordinances are called necessary yet it doth not thereupon follow that the traditions of Bishops are necessary especially such as are the Bishops of Rome Then that necessity whereof the Apostles spake was neither to last continually neither did it bind consciences for feare of the wrath of God if these things were not observed but it dured but for a time for their infirmity who were converted from Judaisme to Christ or were to be converted 1 Cor. 10. as Paul doth at large teach To these they adde the examples of the Church 4 Object Present examples whom they say even from the Apostles to these very times to have beleeved and observed some things not onely not delivered in the Scripture but contrary to the Scripture They bring forth the selfe same decree of Jerusalem concerning things offered to Idols and bloud which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath been already said that that constitution was made not that it should last for ever but for a time for a certaine cause even for the infirmity of the Church which was gathered from among the Jewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lye in it wherefore the abrogating of it is not contrary but doth very well agree with it To these also they reckon the observing of the Lords day We truly as we doe beleeve this to be an Apostolike tradition and perceive it to be profitable and a farre other manner of one then for the most part they are which they would faine thrust upon us under the Apostles name so we doe not put any worship of God to consist in this thing but know it to be left arbitrary unto the Church Even as it is said Let no man condemne you in respect of a holy day But they affirme also that some things not written are beleeved which yet to call to question wee our selves confesse to be unlawfull as That Infants are to be baptised That Christ descended into Hell Coloss â— That the Sonne of God is consubstantiall unto the eternall Father But they are too impudent if they take unto themselves a licence of hatching new opinions because the Church for to expound the meaning of the Scripture useth somewhere words which are not extant in the Scripture But impious are they and blasphemous if they say the doctrine it selfe which the Church professeth in these words is not extant in the Scripture 5 Object The holy Ghost to teach the Church therefore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which are not delivered in the Scriptures as But the Comforter which is the holy Ghost whom the Father shall send in my name hee shall teach you all things And When the Spirit of truth shall come hee shall lead you into all truth But here they maliciously omit that which is added And shall bring all things to your remembrance which I have told you John 14.26 and 16.13 Againe Hee shall beare witnesse of mee Againe Hee will reprove the world of sinne of righteousnesse and of judgement Againe He shall glorifie mee for he shall receive of mine and shall shew it unto you For out of these it is manifest that the holy Ghost should speak nothing but that which was written in the Gospel and Christ himselfe had before time taught his Disciples so farre is it that he should bring any thing contrary to them For neither can he dissent from Christ nor from himself So also when they alledge that I will put my law in their inward parts Jerem. 31. 2 Cor. 3.3 and in their hearts I will write it And Yee are the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart they do not mark that the Spirit cannot speak in mens hearts contrary unto these things which be revealed in the Scripture neither would God write any other law in mens hearts but that which is already revealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they go about to build out of that place If you be otherwise minded God shall reveale even the same unto you Phil. 3.15 If therefore say they the Church thinke any thing different from the written word that proceedeth from the holy Ghost For the Apostle comforteth and confirmeth the godly that albeit they did not understand somewhat of that which there hee had written or were of any other judgement in it yet that hereafter they should be taught it of God and should know those things to be true which he had written When as therefore it is denied that the holy Ghost reveales any thing diverse from that which is written the rule and mastership of the Spirit in the Church is not taken away but the same Spirit is matched with himselfe that is with the rule of the
these things 1. He presenteth himself unto us as his Fathers messenger and embassadour opening and shewing this decree of the Father that hee should give himself to be our Mediatour and that his Father accepteth of his satisfaction 2. He performeth this satisfaction and imputeth granteth and applieth it being performed unto us 3. He worketh faith in us by giving us his holy Spirit to agnise this so great a benefit and to imbrace and not to reject it for no reconcilement or amity can be between parties which are at variance Philip. 2.13 except both parties accord He worketh in us both to will and to do 4. He by the same Spirit causeth us to leave off to sin and to begin a new life 5. He preserveth maintaineth and shieldeth us in this reconcilement faith and obedience begun in us against the Divels and all enemies yea against our own selves lest we revolt again 6. He will raise us up again from the dead and glorifie us that is will perfect and finish our salvation which is begun with all the gifts both which we have lost in Adam and those which himself hath merited for us All these things Christ worketh accomplisheth and perfecteth not onely by his merit but also by the efficacy and powerfull operation of the same whence he is termed a Mediatour in regard both of merit Christ a Mediator both in merit and efficacy and efficacy of merit because he not only meriteth for us by his sacrifice but also by vertue of his Spirit doth effectually impart unto us his benefits righteousnesse and life everlasting witnesse those sayings John 10.15 28. 5.20 26. I lay down my life for my sheep I give unto them eternall life As the Father hath life in himself so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickeneth them so the Son quickeneth whom he will Without me ye can do nothing John 15.5 The benefits of the Mediatour Now when question is made of the office of the Mediatour question is made withall concerning his benefits For the office enjoyned of God unto the Mediatour is to bestow benefits on his Church which Paul summarily compriseth in these four generall heads as it were 1 Cor. 1.30 when he faith Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption He is made unto us wisdome 1. Wisdome 1. Because he is the matter or subject of our wisdome I esteemed not to know any thing amongst you but Jesus Christ and him crucified We preach Christ crucified unto the Jews even a stumbling block 1 Cor. 2.2 1. Cor. 1.23 24. and unto the Grecians foolishnesse But unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 2. Because he is the cause or authour of our wisdome and that three wayes Christ the author of our wisdome three wayes 1. Because he hath brought forth out of the bosome of the eternall Father wisdom that is the doctrine of our redemption 2. Because he hath ordained and preserveth the ministery of his word by which he informeth us of his Fathers will and his office 3. Because he is forcible and effectuall in the hearts of the chosen and maketh them to yeeld their assent unto the word or doctrine and to be reformed by it according to his image Shorter thus Christ is called our wisdome because he is 1. The subject 2. The authour 3. The means of our wisdom He is made unto us righteousnesse 2. Righteousness that is our justifier for in him our righteousnesse is as in the subject and is made ours by his merit and forcible operation For 1. He suffered the punishment of our sins which is justice and righteousnesse and the merit for which we are reputed just and righteous 2. He by his power maketh us righteous in the sight of God by imputing unto us his righteousnesse and by giving us faith whereby our selves also receiving it 3. Sanctification may apply it unto us He is made unto us sanctification that is our sanctifier because he doth regenerate and sanctifie us by his holy Spirit He is made unto us redemption 4. Redemption that is our redeemer because he finally delivereth us for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret redemption doth not only signifie the price but also the effect and full complement thereof 4. What manner of Mediatour ours ought to be THis question hath good and orderly dependance of the former for whereas it appeareth 1. That we must satisfie 2. That we must satisfie by another 3. That we must satisfie with that satisfaction of our Mediatour which hath already been discoursed of and described at large It is well demanded next 4. What manner of Mediatour is required Our Mediatour therefore must be 1. Man 2. True man deriving his nature of our kind and retaining it for ever 3. A man perfectly just 4. True God In a word hee must be such a person as is God and man having both natures divine and humane in the unity of his person so that he may be truly middle and Mediatour between God and men Now the demonstrations and proofs concerning the person of the Mediatour are drawn from his office for because such is his office himself also ought to be such a one They have been already handled in the Explication of the 15 16 17 18. Questions of the Catechisme where they may be reviewed 5. Who is this Mediatour God and man Three things in the person of the Mediatour HItherto the Mediatour hath been described to be the very Sonne of God our Lord Jesus Christ as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism the summe is that the Scripture ascribeth to one Christ and him only these three things 1. That he is God The Word was God All things were made by it God purchased the Church with his bloud Who was John 1.2 3. Acts 20.28 Rom. 1.4 10.11 1 John 5.7 declared mightily to be the Son of God touching the spirit of sanctification Whosoever beleeveth in him shall not be ashamed There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one To these also are to be added those places in which is attributed to Christ divine worship invocation hearing of our prayers and works proper to God alone In like manner those which attribute unto Christ the name of Jehovah Likewise those in which those things which are spoken of Jehovah are applied to Christ 2. That he is true man Hitherto belong those places which call Christ man and the son of man the son of David Jerem. 23.6 Zech. 2.10 Malac. 3.1 Isa 9.6 John 12.40 1 Tim. 2.5 Mat. 9.6 16.13 Matth. 1.1 Luke
faith is a good work if it be joyned with an application of those things whereto it assenteth that is with confidence Repl. Historicall faith is a good work though it be not joyned with confidence because it is an effect of the Spirit of God Therefore the divels have good works even without peculiar application and confidence Answ Historicall faith is a good work in it selfe Historicall faith which is good in it selfe is made ill by an accident but it is made ill by an accident for that the reprobate do not apply those things to themselves which they know and beleeve to be true Wherefore the divels are said to tremble for that they doe not think that God is towards them also such as he is described in his word good mercifull c. The summe is As the substance it selfe of the divels and other things which they retaine still of their first creation so also both the knowledge and faith which they have concerning divine matters are in themselves very good because they are the effects and gifts of God but they are made evill by an accident even by reason of their abusing of them for that they referre them not to this end as to shew themselves gratefull unto God the author of these good things and to magnifie him for them A beleeving inclination in infants though not an actuall beleefe Against this That all the elect are said to have faith some thus reason Object Many infants are of the elect and yet have not faith Therefore all the elect have not faith Ans They have not indeed actuall faith as men of ripe years but they have a power or inclination to beleeve which the holy Ghost as it fitteth for their capacity and condition worketh in them for whereas the holy Ghost is promised unto infants hee cannot be idle in them Wherefore that remaineth still which before was confirmed That all the elect have faith And further this I adde That faith is necessary for all the elect Faith and the profession thereof necessary for five causes and not only faith but the confession of faith also to those which are grown in yeers and understanding 1. Because of the commandement of God Thou shall not take the Name of the Lord thy God in vaine therefore thou shalt take it aright Exod. 10.7 Mat. 10.32 33. Hee that shall confesse me before men him will I confesse also before my Father which is in heaven 2. Because of the glory of God Let your light shine before men c. 3. Because faith is not idle Matth. 5.16 but as a fruit full tree manifesteth and sheweth it selfe by confession 4. For our salvation For with the mouth man confesseth to salvation 5. That we may bring others to Christ And thou being confirmed convert thy brethren 4 Rom. 10.10 Now we know that we have faith 1 By the testimony of the holy Ghost and by the feeling of a true faith in our selves that is by a true and unfained desire of receiving the benefits offered by Christ Luke 22.32 for hee that beleeveth Three wayes how to know that we have faith knoweth that he doth beleeve as the Apostle testifieth I know whom I have beleeved And because we have the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speak Hee that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 2 Cor. 4.13 1 John 5.10 By the strife and conflict within us of faith and doubtfulnesse By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith whereof wee spake in the definition of faith some dispute on this wise Object 1. They who may fall before the end of their life into sin and damnation cannot be certain of their salvation and everlasting life This is proved because to be certain and to be in possibility to fall are contrary one to the other But we all may slide and fall away It is false therefore which is taught in the definition of justifying faith to wit That everlasting life is given us and so our faith to be certain and assured of it Answ To be in possibility of falling or failing that is finally is contrary to the certainty of our salvation But they who are once enriched by God with true faith do not fall finally Repl. 1. All that are weak may fall finally We are all weak Therefore we may all fall finally Ans The Major is to be distinguished True faith may faint for a time but cannot fall finally All that are weak may fall finally true if they stood by their owne strength But wee who are beleevers stand preserved and upheld by the grace and power of God Therefore can wee not finally fall for whom God hath once imbraced with his favour them hee will not nor suffereth to fall utterly from his grace Though hee fall hee shall not be cast off for the Lord putteth under his hand Psal 37.24 Repl. 2. But God hath no where promised that he will keep and preserve us in his grace finally Answ Yes hee hath promised and expressed it both in the place afore-named and elsewhere John 10.28 29. I give unto them eternall life and they shall never perish neither shall any pluck them out of mine hand My Father which gave them mee is greater then all and none is able to take them out of my Fathens hand I and my Father are one Rom. 8.38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come c. shall be able to separate us from the love of God which is in Christ Jesus Repl. 3. But it is said Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Therefore perseverance dependeth not on God promising but of our selves And therefore it is doubtfull standing upon a doubtfull ground Answ This is a fallacy reasoning from that which is no cause as if it were a cause For by this very exhortation hee goeth about to nourish make perfect and preserve the safety of the faithfull For God useth such threatnings thereby to retain the godly in their duty that they may not wax proud and please themselves But hereof it doth not follow that hee permitteth the perseverance of the godly in faith and grace to their own strength and arbitrement Moreover Paul in that place speaketh not to particular men but to the body of the Church of Corinth in which many were hypocrites Wherefore they who will truly beleeve must certainly resolve that God will save them for if hee will have us assured of his present favour and grace towards us hee will also have us assured of that which is to come because God is unchangeable Repl. 4. Solomon saith Eccles 9.1 Man knoweth not whether
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
his merit and efficacie fully and most perfectly inchoating and beginning our salvation in this life but consummating and finishing it in the life to come Which is proved first In that his merit is most perfect and that for two causes before expressed 1. The worthinesse of the person because he that suffered it is God for Acts 20.28 God hath purchased the Church with his owne bloud Christ through the eternall Spirit offered himselfe Whence also it is that the obedience of the Son in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merit for so many and so great blessings 2. The greviousnesse of the punishments which he sustained for us Againe in that hee in most perfect and absolute manner applieth and imparteth salvation unto us Col. 2.10 Ye are complete in him that is ye have all things appertaining to everlasting blessednes ye for Christs sake are become the perfect and blessed sons of God Col. 1.19 For it pleased the Father that in him should all fullnesse dwell The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now there is no condemnation to them that are in Christ Jesus John 1.7 Rom. 1.8 Heb. 7.24 25. But this man because he endureth for ever hath an everlasting Priesthood Wherefore he is able also perfectly to save them that come unto God by him 4. Whom hee saveth HEe saveth all and only the Elect and Beleevers which have been are or shall be even from the beginning to the end of the world and that both by his merit and by his efficacy For in them onely which imbrace the benefit of redemption with a true faith hath God his end even his worship and glory For hee hath decreed to gather and reserve a Church unto himself in this life but with this condition that it apprehend that benefit and be thankfull for the same God so loved the world John 3.16 that he hath given his only begotten Son that whosoever beleeveth in him should not perish John 17.20 but have everlasting life I pray not for these alone but for them also which shall beleeve in mee through their word that they all may be one I am the living bread which came downe from heaven John 6.51 Ephes 1.4 12. if any man eat of this bread hee shall live forever Hee hath chosen us in Christ that we should be holy and without blame before him in love and that wee should be unto the praise of his glory A brief summe of all that hath bin said in foure questions The summe of all that hath been hitherto dilated and inlarged may in brief be thus concluded Quest 1. Who is he that saveth us Ans The Sonne of God is our Jesus that is to say our Saviour Quest 2. Whom saveth hee Ans His people to wit all and only the Elect which are given him of his Father Quest 3. From what evils delivereth he his Elect Ans From all sin and the punishments of sin Quest 4. By what meanes Ans Two manner of waies by his merit and by his efficacy and both these waies he most perfectly delivereth his chosen The true meaning of the Article Now then what meane the words of this Article I beleeve in Jesus 1. I beleeve that there is some Saviour of mankind 2. I beleeve that this person Jesus born of the Virgin Mary is that Saviour of whom the Father pronounced from heaven This is my beloved Son Mat. 17.5 John 5.23 in whom I am well pleased Heare him whom God will have worshipped and honored of us He that honoreth not the Son the same honoreth not the Father which hath sent him 3. I beleeve that this Jesus by his merit and efficacie freeth us from all evils both of crime and penalty beginning in us this freedome in this life and finishing it in the life to come 4. I beleeve that this Jesus is not onely the Saviour of other his Elect but my onely perfect Saviour also working in mee here in this world the beginnings of salvation and perfecting the same at length in the world to come Quest 30. Doe they then beleeve in the only Saviour Jesus who seek for happines and safety of the Saints or of themselves or elsewhere Ans No For although in word they boast themselves of him as their Saviour yet indeed they deny the only Saviour Jesus a 1. Com. 13.30 31. Gal. 5.4 For it must needs be that either Jesus is not a perfect Saviour or that they who imbrace him as their Saviour with a true faith possesse all things in him which are required unto salvation b Heb. 12.2 Esay 9.6 Col. 1.19.20 2.10 1. Iohn 1.17 The Explication THis question is moved to convict such as glory in the name of Jesus and in the meane space seeke for salvation either wholly or in part without this Jesus as in the merits of Saints in Popes indulgences and pardons in their owne Satisfactions Workes Fastings Prayers Almes-deeds c. of which crew are the Papists Jesuites and such like hypocrites of our times The question therefore is Whether these doe beleeve in the onely Saviour Jesus or no It is answered that they beleeve not but whatsoever they vaunt in their wordes and speeches yet indeed they deny him The collection of the whole answer is concluded in this Syllogisme drawn from the description of an onely and perfect Saviour Whosoever is a perfect and onely Saviour he bestoweth salvation not joyntly with others nor in part onely but full entire and whole But this Jesus the sonne of Mary is that Saviour which is the onely and perfect Saviour whereof demonstration hath been made in the former question Wherefore hee bestoweth salvation neither joyntly with others neither part thereof onely but hee alone performeth the whole most absolutely and by a consequent they who joyne Intercessours with Jesus or crave and expect any part of salvation elsewhere doe indeed deny the only Saviour Jesus Wee may also frame it on this manner They who seeke for salvation in any other than in Christ whether in Saints or in themselves c. beleeve not in Jesus as in their only Saviour But Papists and Jesuites labouring to establish meritorious workes of their owne or of Saints seek for salvation in some other besides Christ Jesus Therefore they beleeve not in Jesus as in their onely Saviour The Minor of the Syllogisme is granted by them and is a point of their doctrine The Major is cleare out of the description of a perfect Saviour set downe in the Major of the former Syllogisme Object To pray for others is to make intercession God will that one should pray for another as the Saints for Saints Therefore hee will that one make intercession for another and by a consequent the glory of Christ is not impeached if the intercession of Saints be joyned unto his
unto the Father and doth by the vertue of his Spirit effectually apply it unto us sanctifie rule save and defend us against our enemies and doth all these things the humane nature being privy thereunto and most earnestly willing it Christ then is our Lord not only in respect of his Divinity which created us but also in respect of his humanity which redeemed us For the person of Christ even as he is man is Lord over all Angels and men 2. For what cause and how many waies he is our Lord. CHrist is Lord Christ our Lord 1. By right of creation John 16.15 By right of creation and government Of this rule and dominion it is said All things that the Father hath are mine For by him and in him are all things created and by his mighty word that is by his forcible pleasure and will or providence they are sustained and governed and whatsoever good is in all the creatures that wholly proceedeth from him And this is a most general dominion which extendeth it selfe unto all creatures even unto Divels and wicked men albeit not altogether after the same maner to us and to all the wicked and divels For 1. He created us to eternall life but them to destruction 2. The dominion which Christ hath over the wicked and Divels consisteth in the right of requiring and commanding of exercising his power and bridling his enemies that is he hath right and power over the Divels and the wicked to do with them what him listeth so that without his will and pleasure they cannot so much as move themselves and if it were his will to bring them to naught as the history of the possessed man in the Gospel testifieth And he permitteth them Mark 5.20 by bereaving and destituting them of the grace of his Spirit to run head-long into sin and eternall destruction He hath also over us right and power to doe with us what him listeth but he furthermore keepeth and guardeth us as his own flock and proper people whom he hath purchased with his bloud he governeth us also and guideth us by his Spirit he worketh in our hearts faith and obedience that we may doe things acceptable unto him and so fenceth us against all the remptations of the Divel and the flesh that we may never fall from him Therefore he is our Lord after a far other sort than of the Divels and the reprobates By right of redemption Hee is our Lord by right of redemption For hee alone paying the ransome for us delivereth us from the power of the Divell by his Spirit regenerateth us and causeth us to begin to serve him and in this liberty whereunto he hath brought us by his merit and power hee also preserveth us against all both outward and inward enemies even unto the end and being raised from the dead hee fully enfreeth and delivereth us from all sinne and misery and endoweth us with eternall blisse and glory The manner of our redemption is most precious sith it is a thing of greater moment to redeeme us with his bloud than with money Therefore hee hath the greatest right of possession in us And seeing hee hath delivered and freed us it is manifest that wee were servants and truely so wee were and are by nature servants and bond-slaves of the Divel from whose tyranny Christ hath delivered us and hereupon now are wee the servants of Christ because us who were by nature his enemies and deserved to be destroyed of him he notwithstanding preserved and delivered For * The reason of this derivation of the name Servant could not be expressed in English as it is in Latin from whence our English word cometh Servi which signifieth servants cometh from Servando that is saved or preserved Servi or servants were first so named by the Romans from servando which is in signification preserved because when in warres they might have been slaine of their enemies they were preserved But this dominion of Christ over us is speciall that is extendeth it selfe only to the Church Object If wee be redeemed from the power of the Divel then a ransome hath been pay'd him for our redemption For from whose power wee are redeemed unto him is the price and ransome due But God gave not him the ransome Therefore wee are not redeemed from the power of the Divell Ans From whose power wee are redeemed as having been supreme Lord over us and holding rightly his dominion over us unto him the price and ransome is due But the Divel is no supreme Lord but the executioner of the supreme Lord which is God who alone hath and holdeth by right dominion over us The Divel indeed hath enthralled us unto himself by the just judgment of God for our sin and took us by force and invaded us though we were anothers right and possession But Christ that stronger armed man satisfying for our sins brake the power of the Divel and enfranchised us being freed from the yoke of his tyranny Wherefore in respect of God Christ redeemed us for unto him he hath paid the price But he hath delivered us We are said to be redeemed in respect of God wee are delivered in respect of the Divell or set us at liberty in respect of the Divell For we are given unto Christ our Redeemer to be his own neither hath the Divell any more right or power over us And this Christs Dominion over us cost him enough who therefore also hath care of it and preserveth it Of that dominion we dispute especially in this place For the Divel doth not acknowledge Christ to be such a Lord unto him as we confesse him to be unto us because he hath redeemed us and because he guideth us with his Spirit By right of preservation In respect of our preservation Christ is our Lord because he defendeth us unto the end and keepeth and safe-guardeth us to eternal life not only by defending our bodies from enemies but our soules also from sins For our preservation must be understood not only of our first freedome from the power of the Divell but also of the continuall guarding of us and the consummation of all his benefits Of this dominion himselfe speaketh None of them are lost which thou gavest me No man shall pluck my sheep out of my hands He keepeth the wicked to destruction Joh. 17.22 10.28 6.37 and defendeth their bodies only In respect of Gods ordinance In respect of Gods ordinance because the Father ordained the Word and this person Christ unto this that by him he might worke all things in heaven and in earth For Christ is not in this respect only our Lord in that hee saved us that is delivered us from our enemies and of enemies made us the sonnes of God but also because the Father gave us unto him manifested unto us to be our Prince King and Head Feb. 1.2 John 6.17 7.5 Acts 5.31 Ephes 1.22 and hath made
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in
Father is consubstantiall with him as likewise with the Son of and from whom he also is 3. What is the office of the holy Ghost THe office of the holy Ghost is sanctification Sanctification the office of the holy Ghost The parts of his office are five Spirit 〈…〉 copulatquâ— â—â—guquâ— Et cen olâ—turâ—â—â—â—â—a salutisâ—â—â— which is wrought immediately by him from the Father and the Son and therefore he is called The Spirit of sanctification The chiefe parts of his office are To teach To regenerate To unite with Christ and God To governe To comfort To confirme or strengthen us The holy Ghost therefore To teach us John 14.26 and 10.13 Teacheth and illuminateth us that wee may know those things which wee ought and may conceive them aright according to Christs promise The holy Ghost whom the Father will send in my name hee shall teach you all things and bring all things to your remembrance which I have told you The Spirit of truth will lead you into all truth So he taught the Apostles at Whitsontide when they were raw before of Christs death and his kingdom he kindled in their hearts a new light he powred into them the miraculous knowledge of tongues and fulfilled the testimony and record of Joel Hereof he is called in Scripture The Teacher of truth the Spirit of wisdom revelation understanding counsell and knowledge c. To regenerate us He regenerateth us when he endoweth us with new qualities and putteth new inclinations in our hearts that is hee worketh faith and conversion in the hearts of the chosen John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdome of God I baptise you with water to amendment of life but hee that cometh after me Mat. 3.11 hee will baptise you with the holy Ghost and with fire This baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of John and of other ministers To unite us with Christ Hee conjoyneth us with Christ that we may be his members and may be quickned by him and so maketh us partakers of all Christs benefits I will powr out my Spirit upon all flesh Joel 2.28 1 Cor. 6.11 19. But yee are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Know ye not that your body is the temple of the holy Ghost which is in you 2 Cor. 12.3 4 13. whom ye have of God No man can say that Jesus is the Lord but by the holy Ghost There are diversities of gifts but the same Spirit By one Spirit we are all baptised into the same Spirit Hereby we know that he abideth in us 1 John 3.24 even by the same Spirit which he hath given us To rule and govern us Hee ruleth and governeth us Now to be ruled and guided by the holy Ghost is to be instructed with wisdome and counsell in the actions of our life and vocation and inclined to follow those things which are right and good and to perform the duties of love and charity towards God and our neighbour Rom. 8.14 As many as are led by the Spirit of God they are the sons of God And they began to speak with tongues Acts 2.4 as the Spirit of God gave them utterance To comfort us Acts 5.41 He comforteth us amidst our afflictions and dangers The Apostles who were first flying away for fear of the Jews now being erected by the comfort and solace of the holy Ghost come forth into open place and rejoice when they are to suffer for the confession of the Gospel John 14.16 He will give you another Comforter that he may abide with you for ever To confirm us in faith He confirmeth us which stagger and waver in faith and assureth us of salvation that is he continueth and cherisheth in us Christs benefits unto the end So he made the Apostles couragious and bold who were before timorous and wrapped and intangled with many doubts These things we may plainly see if we compare that Sermon which Peter made at Whitsontide with their speech who went to Emmaus who say Luke 24.21 John 16.22 and 14.16 Wee trusted that it had been he which should have delivered Israel Hereof Christ saith Your hearts shall rejoice and your joy shall no man take from you He shall abide with you for even Hence is he called the Spirit of boldnesse and the seale of our inheritance Divers titles of the holy Ghost These are the chiefe and principall parts of the holy Ghosts office who in respect of this his office hath divers titles of commendation in the Scripture for hereof he is called The Spirit of adoption Rom. 8.15 16. The Spirit of adoption because he assureth us of the fatherly good will of God towards us and is a witnesse unto us of that free goodnesse and mercy wherewith the Father imbraceth us in his only begotten Son Therefore by his Spirit we cry Abba Father The seal of our inheritance 2 Cor. 1.22 Ephes 1.13 14. He is called the earnest and seal of our inheritance because he assureth us of our salvation It is God which stablisheth us with you in Christ and hath annointed us who hath also sealed us and hath given the earnest of the Spirit in our hearts In which Gospel also after that yee beleeved yee were sealed with the holy Spirit of promise which is the earnest of our inheritance Life or Spirit of life Rom. 8.2 Hee is called life because he quickneth us or as the Apostle saith The Spirit of life who mortifieth the old man and quickeneth the new The law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin and of death Water Ezek. 36.5 and 47.1 Hee is called water whereby hee refresheth us being almost dead in sin purgeth out sin and maketh us fruitfull that wee may bring forth the fruit of righteousnesse unto God Fire Matth. 3.9 Hee is called fire because he doth daily burn up and consume concupiscences and vices in us and kindleth our hearts with the love of God and our neighbour The fountain of living water Rev. 21.6 7.17 Hee is called the fountaine because celestiall riches do flow unto us from him and by him The Spirit of prayer Zech. 12.10 Rom. 8 2â— He is called the Spirit of prayer because he stirreth us up unto prayer and instructeth us to pray I will powr upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and of prayer and they shall look upon me The Spirit also helpeth our infirmities for we know not what to pray as we ought The oyle of gladnesse Hebr. 9. The oyl of gladnesse because he maketh us joyfull forward and lively
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
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
signified by the Sacraments Furthermore Baptisme and the Lords Supper are Sacrifices not indeed principally but as they are our work which we performe to God that is as we receive these signes as it were from the hand of God and so declare our obedience towards God 4. In what Sacraments agree with the Word and in what they differ THis agreement and difference shall be handled in the 67. Question of the Catechisme 5. How the Sacraments of the Old and New Testament agree and how they differ THey agree They agree In the authour In the author for both were instituted by God In substance In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even remission of sinnes and the gift of the holy Ghost and that by Christ alone This is proved in the Epistle to the Hebrewes Hebr. 13.8 Jesus Christ yesterday and today the same also for ever But these are not in respect of rites and ceremonies the same Therefore they are the same in respect of the thing by them signified 1 Cor. 10.2 Colos 2.11 The Fathers under the law were baptised in the cloud and in the sea and did all eate the same spirituall meate By Christ ye are circumcised with circumcision made without hands that is in Baptisme we receive the same benefits August Tract 26. in John which they did in circumcision Augustine saith The Sacraments of the Old and New Testament differ in their signes but agree in the thing signified by the signes All the Fathers did eate the same spirituall meate I say they verily did eate the same spirituall meate For indeed the corporall meate they ate was diverse from our corporall meate seeing their meate was Manna but ours is of another kind But they did eate the same spirituall meate which we eate Without Christ therefore who is the thing signified of all the Sacraments both of the Old and New Testament no man was ever saved or now is or ever shall be saved Whence it followeth that the Fathers in the Old Testament had the same communion with Christ which also we have and that it was no lesse signified and confirmed then unto them by the Word and Sacraments then it is now unto us in the new Covenant Wherefore it is not only idolatry to seek another communion of Christ then is in the Word but also to seek another communion of Christ in the Sacraments of the New Testament then which was in the Sacraments of the Old Testament The Sacraments of the old new Testament differ 1. In rites They differ first in rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Old Testament and the beginning or succeeding of the New Testament In number They differ in multitude and number There were moe and more laborious here fewer and more easie rites In signification In signification Those signified Christ to come these Christ that was come The signification is divers as the circumstance of time is divers which the Sacraments of the Old and New Testament signifie For the Sacraments of the old Church signified the time to come of Christ which should come our Sacraments signifie the time past of Christ already manifested in the flesh In the persons whom they bound In binding and obliging men The old bound onely Abrahams posterity for the converted Gentiles were not bound to observe circumcision Cap. 2.5 such as were those religious men spoken of in the Acts ours bind the whole Church of all Nations and Countries Baptise all nations Mat. 28.19 Mat. 26.27 Drinke ye all of this In continuance In continuance The old were to indure but untill the coming of the Messias the new untill the end of the world In cleernesse IN cleernesse Those are more obscure and dark because they signifie things to be manifested but these more cleere and plaine because they signifie things already manifested 6. What the signes are what the things and in what they differ IN every Sacrament are two things the signe and the thing signified The signe in the element and the whole externall action The thing signified is Christ himselfe and his benefits or the communion and participation of Christ and his benefits Differences of the signes from the things signified The signes therefore differ from the things signified 1. In substance for the signes are corporall visible earthly the things heavenly invisible spirituall Obj. But the body and bloud of Christ are things corporeall Ans The things are here called spirituall not as touching their substance but acrording to the manner of receiving them because through the working of the holy Ghost they are received by faith onely and not by any part of our body For that which is called spirituall in Scripture sometimes signifieth an incorporeall nature or spirit What is mean by that which the scripture calleth spirituall 1 Cor. 10.2 sometimes an effect or gift of the holy Ghost sometimes an object of the spirit and of spirituall motions which object is received by the spirit that is by the motion of the holy spirit or which is given to them in whom the holy Spirit dwelleth as All did eate the same spirituall meate And in this sense the body and bloud of Christ in the Sacraments are called things spirituall 2. They differ in manner of receiving The signes are received visibly by the hand mouth and parts of the body and therefore also of unbeleevers The things are received by faith only and the spirit and therefore of the faithfull only 3. In the end or use The things are given for the possessing of eternall life they are eternall life it self or some part thereof or purchase it unto us The signs are received for the sealing and confirming of our faith concerning the things themselves promised 4. The things signified are necessary unto the salvation of all the members of the true Church The signs are not simply necessary for all but for them only who are able to receive them because it is not the want but the contempt of the Sacrament which condemneth the despisers thereof 5. The signes are divers in divers Sacraments the rites and ceremonies are variable but the things are perpetuall and the same in all Sacraments 7. What the Vnion of the signes and the things is which is called Sacramentall UNion in generall is the conjunction of two or moe things whereby in some sort they are made one Hypostaticall or personall union is the coupling of two natures in one person The combining of the signe and the thing signified in Sacraments is called Sacramentall union The question is what kinde of union this is The Papists opinion confuted The Papists imagine that in the Lords Supper there is a conversion and change of the signes into the things signified But a change is no
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 â—phes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâ—ist 23. ad Bonifâ—â— This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
is with in or under the bread they adde unto the words of Christ and depart from true simplicity For if that which Christ said is simply to be retained and that not to be admitted which he said not then may we not say The bread is both bread and the body of Christ but simply this only The bread is the body of Christ For he said not My body is with or in or under the bread or The bread is both bread and my body together neither addeth he as these adde of their own really substantially corporally but he uttereth these bare words of the bread This is my body Neither have the Transubstantiaries their opinion drawn from the words of Christ simply understood namely that of the bread is made the body of Christ or the bread is changed into the body of Christ for this is their own forgery and invention For Christ said not that the bread was now made or was a making or should be made but simply said The bread is my body where no change could come between so that the words of Christ be simply understood Therefore falsly do they perswade the people that they simply rest on the propriety of Gods word when as manifoldly and most farre they swerve and depart from it The true interpretation of Christ words We Protestants retain the words of Christ without adding or altering to wit that the bread is the body of Christ and indeed the true and visible body which was given for us But because these words literally taken would admit a sense repugnant to the truth of Christian faith for if bread were properly Christs body it would follow that bread was crucified for us therefore we affirm that in Christs words a convenient meaning must be inquired after that is Christs words must be understood sacramentally namely that the bread is called Christs body because it is a signe of Christs body the cup or wine in the cup is called Christs bloud because it is a sign of Christs bloud the cup is also called the new Testament because it is a signe of the new Testament even as baptism is termed a washing away of sins and a laver of new birth because it is a signe of both these which are wrought properly by the bloud and spirit of Christ The true sense therefore and naturall interpretation of Christs words is This is my body which is given for you that is This bread broken by me and given to you is a signe of my body delivered to death for you and an authentick seal of your conjunction with me so that he which shall beleeve and eat this bread he truly and really after a sort eateth my body Here therefore to the signe is attributed the name of the thing signified both for the conjunction which the thing signified hath in the right use of the Supper with the signe and also for the proportion which the signe hath with the thing signified In this exposition we are not led and over-ruled by Philosophy and humane reason as our adversaries traduce us and bear the world in hand we are but we observe those rules by which in the joint consent of all sound wise men wee are to censure the interpretation of any Scripture whatsoever namely by the analogie and rule of faith by the nature of the thing or subject by the testimonies of Scripture which teach the same thing Three rules wâ—ereby we may judge of the interpretation of Scripture For by help of these three rules the naturall sense of Scripture is wont to be examined as often as necessity driveth us from the letter to the sense and meaning 1. That no interpretation be received dissonant from the rule of faith or repugnant to any article thereof or any commandement of the Decalogue or any expresse testimony of Scripture for the spirit of truth is not contrary to it self 2. That the sense derived out of words signifying any thing have a congruity with the nature of the thing signified by the words as in this present subject of the Supper whereon wee insist when any question or doubt is moved therein we are to enquire seeing it is a Sacrament how the Scripture else-where speaketh of Sacraments and of the Supper it selfe 3. That other like places be weighed and considered by which it is either manifest and granted or may be demonstrated by some circumstance that they contain the same doctrine concerning the same thing which is contained in the place in controversie For if we be fully resolved of the meaning of any cleerer and uncontroversed place we shall also be resolved of the sense of the place in controversie if the same thing be delivered in both So then it is out of doubt that that meaning of the words of the Supper which is agreeable with these rules is true and those untrue which disagree from them But this our construing and interpretation which indeed is not ours but the doctrine of Christ himself his Apostles and all orthodox or right-beleeving antiquity doth every way sute with these rules wherefore undoubtedly it is most true and best beseeming the truth of the Gospel Now let us come to the arguments by which wee prove our interpretation to be true they are of four sorts 1. Some are taken out of the text it self and circumstances of the institution of the Lords Supper 2. Some are taken from the nature of the thing or subject that is by understanding the speech as the thing it self doth bear and suffer namely according to the nature of all Sacraments 3. Some are drawn from an analogie of the articles of our faith or from a conference of places or parts of Christian doctrine 4. Some are taken from other like places of Scripture where the same thing is delivered in such words as are manifest and whereof there is no controversie 1. The first sort of arguments taken out of the text and circumstances of the institution of the Lords Supper He sate down 1. CHrists humane nature at the first celebrating of the Supper by a corporall kind of placing sate in his proper place at the table and now is in heaven wherefore then it was not neither is it now corporally in the bread or in the place of the bread He took bread 2. Christ at the first Supper took not into his hands nor brake his body but bread wherefore bread is not properly and really the very body of Christ This is my body 3. Christs body was born of a virgin But bread is made of meal therefore it is not really Christs body 4. Christ said of the visible bread being broken This is my body and of the visible cup being distributed unto his disciples This cup is the new Testament in my bloud Therefore the Papists retain not the letter when they say My body is contained under the forms of bread and wine nor the Ubiquitaries when they thus speak My body is in with under this
fondly tell us Mat. 6.24 but from an impossibility as that of Christ Ye cannot serve God and Mammon Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are not able or ye have no possibility are likewise used as well as in this place 2 Cor. 6.15 and as that of the same Apostle else-where What concord hath Christ with Belial or what part hath the Beleever with the Infidell 3. This communion of the Saints with Christ and Christ with the Saints is spiritually expounded in Scripture 1 John 1.6 7. Our fellowship is with the Father and with his Son Jesus Christ If we say that we have fellowship with him and walke in darkenesse we lye and do not truely But if we walke in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ cleanseth us from all sinne Neither doe we in the Creed beleeve any other communion of the Saints with Christ and Christ with the Saints but that which is spirituall Hom. 24. in 1 Cor. 10. 4. Lastly Chrysostome interpreteth Pauls words of a spirituall communion Why said he not participation That he might manifest unto thee somewhat more excellent then it to wit the strongest and mightiest union that can be And a little after Why call I it communion Yea we are the selfe-same body of Christ What is the bread even the body of Christ What are they made who receive the body of Christ not many bodies but one body For as the bread is kneaded of many graines so we also are joyned with Christ 4. Out of the words of Christ John 6.62 What then if ye should see the Sonne of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you are spirit and life In these words Christ expresly rejecteth all eating of his flesh with our mouths and overthroweth by two arguments which wee have heretofore declared and on the other side he approveth and confirmeth our spirituall eating his flesh Wherefore we may not forge any corporall eating of Christs body in the Supper when such a kinde of eating is precisely reproved in the Gospel Object The sixth chapter of John treateth not of the Supper Therefore this testimony maketh nought against the eating of Christs body with our mouths instituted in the Supper Answ Here our Adversaries deceitfully argue from the deniall of a part to the deniall of the whole This Chapter we grant pertaineth not to the Ceremony of the Supper But hence it followeth not that simply it pertaineth not to the Supper For it concerneth the promise This is my body which is given for you because this promise is desumed out of this Christs Sermon registred in this sixth of John and is ratified and confirmed by the signes of bread and wine Wherefore it cannot be understood of any other eating of Christs body in the Supper then of that which is delivered in the sixth of John which is spirituall For bodily eating is in that Sermon condemned Repl. It is not simply the eating with the mouth that is there condemned but a Capernaiticall eating Answ All eating with the mouth is Capernaiticall For a Capernaiticall eating is not a bloudy renting onely and eating of Christs flesh and chewing it between the teeth but simply any eating with the mouth For the Capernaites say not among themselves How can this man give us his flesh to devoure to gnaw on with our teeth to rend asunder c. But they say How can this man give us his flesh to eate John 6.54 Neither doth Christ re-call them from a grosse eating with the mouth to a subtile kinde of eating with the mouth but to his ascension into Heaven which should shortly come to passe and thereby his body should be far removed from their mouthes and trained them to a spirituall eating which is with the heart by faith 5. Out of the same sixth Chapter of John To eate Christs flesh and To drinke his bloud signifieth To beleeve in Christ To dwell in Christ and Verse 54 56. To have Christ dwelling in us as appeareth because he attributeth the same effect of eternall life to both namely to the eating of his flesh and to faith in him But in the Supper this eating is authorised For no other purpose besides this can be shewed in the whole Gospel for sealing whereof the Supper was instituted Therefore To eate Christs body and To drink his blood is To beleeve in Christ To dwell in Christ and To have him dwelling in us 6. By one spirit are we all baptised into one body whether we be Jews or Grecians 1 Cor. 12 13. whether we be bond or free and have beene all made to drink into one spirit Hence we draw two arguments 1. Such as is the drinking of Christ such is the eating of him in the Supper The drinking of him is spirituall Therefore the eating of him is spirituall 2. The eating of Christs body and drinking his bloud is common to all the faithfull even to the Fathers of the Old Testament For we have all bin made to drink into one spirit But the eating with the mouth is not common to all the faithfull For the Fathers before Christs birth could not and at this day Infants and many of ripe yeeres having not liberty to partake of the Supper cannot eate his flesh with their mouthes Wherefore this mouthy eating of Christs flesh urged by our Adversaries is not that true eating which the Gospel promiseth and which the Supper sealeth The testimonies of Fathers in this point UNto these arguments drawne out of the sacred Scripture and the ground of our faith may be added testimonies of the Fathers and the purer Church who if we looke into their writings we shall finde that they plainly teach the same doctrine touching the Lords holy Supper which we do Among many we will produce onely some few notable and cleere in this point Irenaeus saith Lib. 4. cap. 34. The earthly bread taking his name from the word of God is no longer common bread but becometh the Eucharist or Sacrament which consisteth of two things an earthly and an heavenly thing Tertullian The bread which he tooke and distributed among his Disciples he made it his body saying This is my body that is The figure of my body Lib. 4. contra Marcion Praedag lib. 2. cap. 2. Lib. 2. Ephes 3. Serm. de Coena Clemens of Alexandria This is to drinke Christs bloud to be partaker of Christs immortality Cyprian Neither can his blood wherewith we are redeemed and justified seeme to be in the Chalice when the wine faileth in the Chalice wherein Christs bloud is shewed which is spoken of in every Sacrament and testimony of Scripture Againe the same Father saith As often as we doe this we sharpen not our teeth to bite withall but we breake and part the sanctified bread with a sincere
place of the Supper Ans The Minor of this Syllogisme is figurative by the confession of the adversaries themselves For Jacobus Andreas in a disputation held at Mulbr when he could no wayes else escape expresly confessed that this proposition is figurative Bread is the body of Christ Protoc lat pag. 160. The same Andreas afterwards wrote that this phrase Bread is Christs body is proper Behold the spirit of contradiction and to be understood without any trope or Figure Is not this to blow hote and cold out of the same mouth to say one thing and to unsay it againe Object 4. Christs words are not to be changed Christ used the word IS This IS my body Therefore there may not be put in place thereof the word SIGNIFIETH Ans We grant the whole For we place not the word signifieth instead of the word is neither doe we change Christs words but retaine them as they were pronounced by Christ But we say that this is the true and naturall sense of those words namely that the bread is the body of Christ symbolically that is as a symbole or token of it or that it signifieth Christs body For so Christ himselfe construeth them saying Doe this in remembrance of me So Paul interpreteth them This cup is the New Testament in my bloud Tertublib 4. Cont Marc. And Tertullian saith The bread which he took and distributed among his Disciples he made it his body saying This is my body that is the figure of my body Lib. 4. cap. 4 5. de sacr Con. Adim ca. 12. And Austine Our Lord doubted not to say This is my body when he gave a token of his body 2. We retort the argument on our adversaries thus Christs words are not to be changed Therefore the Transubstantials glosse is false averring thus Vnder these forms is or is contained my body and likewise the Corsubtantials glosse in with under this bread is my body invisibly present 3. The words are not to be chaged to wit into another sense then Christ will have but otherwise they are often to be chaged that is interpreted aright as when it is said Pluck out thine eye To him that taketh away thy coate give thy cloake also For words are to be understood according to the nature of things Object 5. The words of Testaments are to be understood properly lest occasion of striving about the will of the Testator fall out the Supper is the New Testament Therefore the words therein are properly to be understood Ans To be Major we make answer that the words of Testaments are properly to be understood if they be properly spoken and figuratively if they be figuratively uttered If they say All words of Testaments are properly to be understood we deny the Major For it is sufficient that the words of Testaments be cleere and plaine though oftentimes they be not proper but figurative For when we are sure of the Testators will what it is in vaine doe we then dispute of the letter So God in the old time spake figuratively of Circumcision of the Paschall Lamb of the Sacrifices And Christ in the New Testament spake by a figure Take drinke This cup is the New Testament in my bloud For here is a double figure 1. A Synecdoche when he biddeth them drink of the cup that is of the wine in the cup. 2. A Metonymie when he calleth the cup the New Testament that is the reconciliation of mankind with God sealed by his bloud Object 6. The eating of bread is done by the mouth but the eating of the body is the eating of bread Therefore the eating of the body is done by the mouth Answ The Minor is either figurative or false It is figurative if you understand it thus The eating of the body is the thing signified and sealed by the eating of bread And so the manner of predication or affirmation being changed nothing is proved If it be properly understood it is false For the eating of the bread is externall corporall and visible but the eating of the body is internall spirituall and invisible Wherefore they are not properly one kind of eating but as the thing signified is distinguished from the signe so the receit of both of them is distinct though both be at once in the lawfull use of the Sacraments Object 7. That which quickneth and nourisheth must needs be received into us The body and bloud of Christ doe quicken us Therefore they must needs be received into us that is be eaten and drunken with the mouth Ans The Major is but meerly particular and therefore false in generall for not whatsoever quickneth and nourisheth us must necessarily be received into us That onely must be received into us necessarily which quickneth and nourisheth naturally that is by a joynt-touching of our body This meate which so nourisheth us after a naturall manner doth not nourish us except thereby the substance of our body be increased But we speak farre otherwise of the nourishing of the soule which is spirituall Christs body doth not at all nourish us naturally for it doth not being received in us quicken us by working in us new corporall qualities like as a medicine doth but the body of Christ nourisheth and quickneth us after a manner diverse from that naturall nourishing and accordingly as this manner of nourishing and quickning us requireth so receive wee Christs body The manner how Christs body and bloud nourish us The manner whereby Christs body and bloud nourish us is 1. The respect of his merit For for us Christs body is given and his bloud shed for us and for the body and bloud of Christ we have eternall life given to us After this manner then the body and bloud of Christ quickneth us as it is a merit deserving for us this blessing 2. His body or bloud quickneth or nourisheth us when we receive that merit of Christs body and bloud that is when we beleeve with a true faith that for it we shall have eternall life This faith resteth and hangeth on Christ hanging on the Crosse not corporally dwelling in us 3. It nourisheth us when the same spirit uniteth us by faith unto Christ and worketh the like in us which he doth in Christ For except we be graffed into Christ we doe not please God For he will on that condition receive us into favour and pardon us our sinnes so that by faith through the working of the holy Ghost we be joyned with Christ and ingraffed into him Seeing then this is the manner whereby the body and bloud of Christ quicken and nourish us there is no need of any descending of the body and bloud of Christ into our bodies to quicken us Repl. Not onely our soules but our bodies also are fed with Christs body and bloud unto eternall life Therefore our bodies must eate as well as our soules But our bodies eate and drinke by the mouth Answ The Major here omitted proceedeth thus Whatsoever
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
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
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
Gen. 41.15 But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by man or creatures Ans Some grant that he sinned in so doing namely that he erred following the custome of the Gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make answer othewise also namely that it was not properly an Oath but only an asseveration made for to shew the evidence of the thing comparing it with a thing which was certaine and evident so that the tenure and meaning of such asseveration is that those things which are avouched are as certaine as that man certainely liveth whom he assevereth to live namely as being knowne and yet living or so certaine as he who assevereth certainely wisheth that man to live whom he nameth So also shall the meaning of Joseph's asseveration be As Pharaoh liveth that is as truely as Pharaoh liveth or is in safety or as truely as I wish him to live and to be in safety so truly say I these things The same sense and meaning is to be rendred of the like asseverations as the asseveration of Hannah 1 Sam. 1.26 17.55 20.3.25.26 As thy soule liveth my Lord namely Ely and of Abner As thy soule liveth O King meaning Saul and of David As the Lord liveth and as thy soule liveth speaking to Jonathan And of Abigail As the Lord liveth and as thy soule liveth speaking to David 3. Whether a Christian may sweare or take a right and lawfull oath Foure causes why we may take a lawfull oath THat a Christian may without breach of piety swear by the name of God namely if the Magistrate exact an oath at his hands or otherwise if necessity so require is here proved by foure arguments Gods glory That Gods glory may thereby be advanced For truth and the manifestation thereof is a thing glorious unto God Mans safety That the safety of others may thereby be procured For our safety consisteth in the truth especially in that heavenly truth Authority of Gods word Because a lawfull oath is authorised by Gods word Example of the ancient Church Exception of Anabaptists and the refutation thereof Because it hath been heretofore rightly taken by the Saints of God Here the Anabaptists except against us saying that of ancient it was lawfull for the Fathers in the Old Testament under the Law to sweare but it is prohibited us in the New Testament Therefore to the former reasons we are to adde these for proofe of the contrary unto their opinion Christs ratification of it in the New Testament Mat. 5.17 Christ saith I am not come to destroy the Law but to fulfill it Now he speaketh this of the Morall Law whereunto an oath belongeth Therefore the taking of an oath was not repealed by Christ It is a part of Gods Morall worship The Morall worship of God is perpetuall But a lawfull oath is a part of the Morall worship of God for it is an invocating of God Therefore it is perpetuall The Prophets call it so Esay 65.16 The Prophets describing the worship of the new Church terme it a swearing by the name of God He that sweareth in the earth shall sweare by the true God Therefore the new Church may sweare by the name of the true God It is a seale of faith and truth and a deciding of debates Heb. 6.16 The confirming of faith and truth and the deciding of debates is profitable lawfull and necessary for Church and Common-wealth and glorious unto God But an oath is a confirmation of faith and truth and a deciding of debates An oath for confirmation is an end of all strife Therefore an oath is not onely lawfull for Christians but also necessary Example of Christ and the Saints in the New Testament Mat. 5.18 Rom. 1.9 Rom. 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes 2.10 We have herein the example of Christ and the Saints in the New Testament For Christ himselfe not once but often used a forme of swearing for confirmation of his doctrine Verily Verily I say unto you And Paul in the same case often interposeth an oath God is my witnesse whom I serve in my spirit in the Gospell of his Son that c. I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost I call God for a record upon my soule c. God is my record how I long after you all Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you These and the like arguments and examples do sufficiently shew that doubtlesse To sweare lawfully is granted unto Christians even now also in the new Covenant The Anabaptists object against us that saying of Christ Object But I say unto you Mat. 5.34 35 36 37. Sweare not at all neither by heaven for it is the throne of God nor yet by the earth for it is his foot-stoole neither by Jerusalem for it is the city of the great King neither shalt thou sweare by thine head for thou canst not make one haire white or black But let your communication be Yea Yea Nay Nay For whatsoever is more then these cometh of evill James 5.12 And that of James Before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your Yea be Yea and your Nay Nay lest ye fall into condemnation Answ That by those places alledged not all oathes but rash and unnecessary oathes are forbidden is manifest both by conference of other places and examples of the Old and new Testement and especially by the purpose and scope of Christ who freeing the true meaning and sentence of the law from the corruptions of the Pharisees Two sorts of oathes 1. Direct 2. Indirect Both these oathes are here forbidden and taxing their hypocrisie sheweth that by the third Commandment is condemned not onely all perjury but also all rash oathes superfluous and unnecessary and in them not only those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is understood being dissembled and cloaked by uttering in place thereof the names of creatures For such kind of oathes were then commonly used in ordinary and dayly speech and hypocrites A twofold profanenesse issuing out of the Pharisees accustomed swearing by creatures who did exercise those indirect or oblique formes of swearing By the Temple By the Altar By Heaven c. excused them 1. As if swearing on this wise they profaned not the name of God inasmuch as they expressed not the name of God in their oath 2. As if they were not perjured and forsworne if when they expressed not the name of God in their oath they afterwards brake their faith and oath given in that indirect forme of swearing But
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
is the other Sacrament of the New Testament instituted by Christ by which he testifieth to us who receive the consecrated bread and wine with a faithfull remembrance of his death that he feeds us with his bodie which was given for us and with his bloud which was powred out for us and that hee quickneth d us that with him and amongst our selves we may grow up into one e bodie and that the covenant begun with God in Baptisme may remaine f ratified to us for ever Testimonies of Scripture a 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ b 1 Cor. 11.26 As often as you shall eat of this bread and drink of this cup you shall declare the Lords death untill he come c Matth. 26.26 Mark 14.22 Luke 22.17 1 Cor. 11.21 While they were eating he took bread and blessed and brake it then gave it to his disciples and said Take eat this is my body d John 6.54 He that eateth my flesh and drinketh my bloud hath life eternall and I will raise him up at the last day e John 6.56 Who eateth my flesh and drinketh my bloud he abideth in me and I in him 1 Cor. 10.17 Because there is one bread we being many are one bread and one body for we all partake of that one bread 1 Cor. 12.13 We have all drunk into one spirit f 1 Cor. 11.25 This cup is the New Testament in my bloud II. We say also that this Sacrament consisteth of externall signes and of the promises of grace in the word annexed to the a signes and consequently of a twofold food and a twofold eating or taking to wit an externall of bread and wine which is done by the mouth of the bodie out of the hand of the Minister as our sense witnesseth and an internall spirituall of Christs bodie and bloud which is by faith out of the hands of God himselfe and by the externall it is both signified exhibited and sealed in the lawfull use of the Sacrament as the promise annexed to the Symboles b witnesseth Testimonies of Scripture and of others a Apolog. August Confes tit De use Sacram. c. And because in the Sacraments there are two things to wit the signe and the word the word in the New Testament is the promise of grace added to the signe The promise of the New Testament is the promise of the remission of sins as this Text saith This is my body which is given for you This is the cup of the New Testament with my bloud which is shed for many to the remission of sins The word then offers remission of sins and the ceremony is as it were the pledge of the word or feale as Paul calls it shewing the promise b Matth. 26. c. III. For whereas all Sacraments are seales of grace promised in the a Gospel it is not to be doubted but these words of promise in the Supper This is my body which is given for you This is my bloud which is powred out for you c. are the very same Evangelicall promise in b John The bread which I will give you is my flesh which I will give you for the life of the world for my flesh is meat indeed and my bloud is drinke indeed being covered with the sacramentall ceremonie and confirmed with a symbolicall eating for the greater safetie or assurance but that it speaketh of the spirituall food of Christs bodie and bloud which is by faith is c manifest Testimonies of Scripture and of others a Rom. 4.11 And he received the signe of circumcision the seale of the justice of faith received in the fore-skin Apolog. August Confes tit De usu Sacram. c. The word in the New Testament is the promise of grace as above b John 6.5 I am that living bread that came downe from heaven if any man eat of this bread he shall live for ever But the bread which I will give is my flesh which I will give for the life of the world c John 6.35 I am that bread of life he that cometh to me shall not hunger and he that beleeveth in me shall never thirst IV. Christ never promised in the Gospel any orall manducation of his flesh but by expresse arguments rejected a it and therefore never established it by the Sacrament of his Supper And doubtlesse they sin grievously who at this day disturb the Church with their orall manducation which to acknowledge is no waies necessary to salvation to any but rather pernicious to many Testimonies of Scripture a John 6.61 62 63. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you What and if you shall see the Son of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life V. The particle This as we teach and beleeve doth demonstrate the bread which Christ brake and that it is the true bodie of Christ not by conversion into the bodie nor by any reall co-existence with the bodie but by a sacramentall way because it is the Sacrament of Christs bodie or a sacred signe of it So the Apostle interprets Christs a meaning when he calls the cup The New Testament that is the Sacrament of the New Testament the bread The communion of Christs b body that is the Sacrament of that communion So c Austine The Lord saith he doubted not to say This is my bodie when he gave the signe of his bodie So d Prosper saith The bread is after a manner called the bodie of Christ and the sacramentall action is called the passion death and crucifying of Christ not in a reall veritie but in a signifying mysterie Testimonies of Scripture and of others a 1 Cor. 11.25 This cup is the New Testament in my bloud b 1 Cor. 10.16 The bread which we break c. c August cont Adimant cap. 12. d Prosper in Decret de Consecrat dist 2. cap. Hoc est VI. And whereas Christs bodie neither in the bread nor under the species of bread but rather in the word of promise is exhibited to us to be eaten by faith the wicked indeed eat the signes to their owne condemnation by abusing of which they sin against Christ himselfe but being destitute of faith they receive not his bodie Of which notwithstanding by the Apostles testimony they are guilty not that they receive it which by their infidelitie they tread upon but because they unworthily eat that bread which is the symbole or a signe of it Testimonies of Scripture a 1 Corinth 11.27 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Also Who eateth and drinketh unworthily eateth and drinketh damnation to himselfe
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous
body and bloud of Christ which are the things signified are not received with in or under the bread and wine with the mouth of the body Reas 1. Because they are not corporally present with in or under the symboles as was shewed Quest 1. Prepos 2. Reas 2. Because they goe not into the belly which is appointed for corporall food 1 Cor. 6.13 but whatsoever entreth into the mouth goeth down into the belly Matth. 15. Reas 3. Because the promise by which the things are offered is not received by the mouth but by faith Propos 3. The things signified to wit the body and bloud of Christ are received by faith spiritually Reas 1. From the genus because in all Sacraments the things signified are received by faith by which alone as we are justified so we receive all the benefits of the New Testament by which faith Christ dwells in our hearts Ephes 3.17 Reas 2. Because the promise of grace is not received but by faith but the communion of the bodie and bloud of Christ is that of the promise of grace See the first volume of Vrsine pag. 103. The Arguments of a certaine famous Disputer for the orall manducation To whatsoever organ the eating of one thing in the Lords Supper doth agree to that same it is needfull that the eating of another thing should agree but to the mouth of the body the eating of one thing that is of the bread in the Supper doth agree and therefore of another thing that is of Christs body Answ The Major is true of foods that are naturally conjoyned or contain each other as meat or flesh-pies but the bread and Christs bodie are not thus conjoyned and therefore of these the Major is false But he proves the Major Whosoever includes under the same word of eating bread and wine the body and bloud of Christ he also affirmes that both are received by the same instrument but Christ includes bread and wine his body and bloud within the same word of eating Therefore Christ affirmes also that both are received by the same instrument of eating Answ 1. The Disputer doth not conclude the Major that is denied which he should conclude by an universall Syllogisme in Barbara therefore his proofe is idle Answ 2. The Major is a petition of the thing in question and is denied The falshood also is plaine out of John 3. where Christ under the same word of birth includes the spirit and flesh and yet it followes not that both are borne after the same manner or by the same instrument Answ 3. The Minor is also false For the word Eat is referred to the consecrated bread and not to the bodie but onely by consequence or analogie for properly it belongs to that which Christ took with his hands and broke which was bread and not his bodie This reason is worth the noting because according to the Papists and the simple Consubstantiators the bodie of Christ is not present till the words of consecration be uttered but in the last instant of uttering these syllables For this is my body it begins to be present But according to the Ubiquitaries who are as it were chymicall Consubstantiators it is present as in any other bread but is not eatable till after the consecration Christ then did not command us to eat that in the bread which as yet was not there or not as yet eatable We say briefly that by the word of eating is onely commanded the orall manducation of the outward Sacrament or the bread but by the word of promise This is my body which is given for you which promise agreeth with that John 6.52 The bread which I will give is my flesh which I will give for the life of the world is required faith spiritually eating Christs bodie given for us and drinking Christs bloud powred out for us for the remission of sins Yet againe the Grammarian goeth about to prove the Major of the Prosyllogisme The word that hath but one signification is to be understood in that one But Manducation as well of the bread as of Christs body hath but one signification Ergo that one is to be understood of both Answ 1. He failes againe in the proofe of his Major because he concludes the Major neither of the Syâ—logisme nor Prosyllogisme by any universall Syllogisme in Barbara as he should have done 2. The Minor is a demand of the thing in question for he takes it for granted that eate ye is meant as well of the body as of the bread which is the thing he should prove and that this is false the story of the Institution tels us for Christ bodily did not lurke within the bread but sate at table when of the bread which he received broke and gave to his Disciples he said Eate yee Question 3. To whom the things signified are offered and by whom received To this we answer in two Propositions both being affirmative Propos 1. The things signified in the Sacrament to wit the body and bloud of Christ though they be offered to all yet are received by the faithfull onely Reas 1. Because the faithful only by faith receive the promise by which the things signified are offered Reas 2. Because the beleevers alone have the Spirit of Christ from which his living flesh cannot be separated Reas 3. Because Christ dwels onely in the faithfull and they in him by faith Ephes 3.17 Reas 4. Because the beleevers alone receive and have life eternall John 3. and 6. Propos 2. Impious or incredulous men coming without faith receive the signes without the thing signified but the things themselves being proferred they reject because of their infidelity For the Reasons see Explicat Catechet q. 81. Titulo What the wicked receive in the Lords Supper As for the Objections concerning wicked mens eating in the Supper see ibid. D. DAVID PARIE'S Epitome of Arminianisme OR The Examination of the five Articles of the Remonstrants in the Netherlands ARTICLE I. GOD by an eternall and immutable Decree in his Son Christ Jesus before the foundation of the world did decree out of the lapsed race of man-kinde subject to sin to save such in for and by Christ as by the grace of the holy Spirit do beleeve in the same Son and persevere in that obedience of Faith to the end by the same grace On the other side he decreed to relinquish and condemne as strangers from Christ such as are not converted but continue in infidelity subject to sin and wrath according to that of the Gospell John 3.36 He that beleeveth in the Son hath life eternall but he that beleeveth not shall not see life eternall but the wrath of God abideth on him The Examination AT first sight this Article seemes to have no question or inconvenience in it but to deliver the summe of the Gospell what sort of men by what meanes God decreed from eternity to save to wit beleevers in the Son of God and perseveres to the end in faith
because hee is the Sonne of God by nature but because he was borne after a singular manner namely of a Virgin conceived by the holy Ghost But this reason is not sufficient 1. Because if he be not a Sonne of the substance of the Father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceived by the holy Ghost or afterwards as in other men hee shall not be the onely begotten For so are others also the sons of God both Angels and Men though not in that degree of gifts yet in the maner of generation Wherefore it remaineth that he be the only begotten Son by nature after which maner no other is the Son of God 2. Because for that which he is here said the only begotten he is other-where said to be the proper Son of God And he is the proper Son who is of the substance of his Father hee that is of another substance is no proper Son John 5.18 Rom. 8.32 3. He is said to be such a Son of the Lord as who is also himselfe the Lord which as it is manifest by other places of both Testaments so it is said of John Baptist that he shall goe before Christ who is called of the Angel Gabriel The Son of the most High and the Lord God of the children of Israel Mat. 3.3 Luke 1.35 6â— whose hearts John Baptist shall turne unto him and should goe before his face And of Zachary hee is called the most High whose Prophet and Fore-runner John Baptist should be whose way hee should prepare and unto whose people he should give knowledge of salvation NOw let us returne unto those Orders and Classes of arguments and reasons whereby we prove the eternall subsistence of Christ 6. Classe The wisedome of God is a subsistent or person and Christ is that wisedome Prov. 8.22 Vnto the sixth Classe are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of God is eternall and subsisting before Jesus was borne But the Son is that wisedome of God Therefare the Son is eternall and subsisting before Jesus born of the Virgin The Major of this reason Solomon confirmeth in the place afore-signified where he ascribeth those things to wisdome which fall not into any but which is subsisting living and working as That it subsisted in God before things were created That it was begotten c. The Minor we prove 1. Because Solomon saith That that wisdome was begotten of God And To be begotten when it is spoken of such a nature as is intelligent in understanding is nothing else than to be a son For although it be truth there is made an exhortation there to the study of heavenly doctrine yet notwithstanding the name of Wisedome to be doubly there used and a transition to be made from the doctrine which is the wisdom or light created in the minds of men that thereby authority might be gotten to this wisdome with them to the uncreated Wisdom that is to God himself the author and fountain of the other those things which are there attributed unto it do manifestly convince 2. Christ the Son of God is called Wisdom and the person which teacheth us Wisdome Therefore said the Wisdom of God I will send them Prophets and Apostles Luke 11.49 1 Cor. 1.24 But unto them which are called we preach Christ the power of God and the wisdom of God 3. The same proper functions are attributed by Solomon to wisdom Wisd 7. 8. 9. 10. which else-where are attributed to the Word and are more at large declared in the book of Wisdome To the seventh Classe belong those Scriptures which speake of the office of the Mediatour The argument is this The Mediatour 7. Classe without whose merit and present efficacy there could be no friendship or amity joyned between God and sinfull men The Mediatour hath alwaies bin must needs have been alwaies in the Church from the very beginning of the world This proposition those things confirme which have been before spoken of the Mediatour and his office But the Sonne of God onely not the Father nor the holy Ghost is that Mediatour by and for whom the faithfull also of the old Church were reconciled unto God Therefore the Sonne of God was subsisting from the very beginning of the world The old Church might have been received into favour for Christ to come but by him it could not except he was then being for there can be no efficacy or force of him that is not Whence it is necessarily proved that Christ was before his incarnation for there cannot be friendship between God and men without a Mediatour now existing or being But in the old Testament there was friendship between God and men that is Beleevers Therefore either he or some other was Mediatour of that Church there was no other but he only 1 Tim. 2.5 because there is but one Mediatour between God and man the man Christ Jesus But that there cannot be any amity between God and men without a Mediatour now already being shall also appeare by that which followeth For it is the office and function of the Mediatour not only by deprecation or intreaty or sacrifice to appease and pacifie the Father but also to conferre and bestow all the benefits which he obtaineth by his power and efficacy upon beleevers to make the will of God known to men to institute a ministery to collect gather Matth. 11.17 and preserve the Church and that wholly No man hath knowne the Father but the Sonne and he to whom the Sonne will reveale him Therefore neither did Adam know God but by the Sonne and by a consequent the Sonne existed at that time Hitherto are referred the testimonies not only which speake of Christs merit to come Ephes 1.22 2.20 but of his efficacy also and power Hee hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Yee are built upon the fundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the foundation head upholder and governour of the Church and therefore also he was before the Church was I am the way the truth John 14.6 10.28 1.4 9. and the life I give unto them eternall life In it was life and the life was the light of men That was the true light which lighteneth every man that cometh into the World Through him we have both an entrance unto the Father by one spirit Ephes 2.11 4.11 1. Pet. 1.11 Hee gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers The spirit of Christ is said to have been in the Prophets fore-telling the sufferings that should come unto Christ Hebr. 3.5 6. Moses verily was faithfull in all his house as a
servant for a witnesse of the things which should be spoken after But Christ is as the Sonne over his owne house John 17.2 As thou hast given him power over all flesh that he should give eternall life to all them that thou hast given him Therefore it is Christ who from the beginning of the world did reveale the will of God unto men appoint and ordain a ministery collect governe and save his Church wherefore he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth John 6.39 it is not to be doubted of that he hath alwaies been subsisting This is the Fathers will that of all which he hath given me I should lose nothing Wherefore hee saveth his Church and therefore hath alwayes been because the Church hath alwaies been saved and preserved To the eight Classe are those places referred 8. Classe The Angell spoken of in the Old Testament was Christ the Sonne of God Chap. 3.1 in which both the name and property of Jehovah are attributed unto the Angell who appeared in the Old Testament unto the Fathers and was the leader of the people whom to have been the Sonne of God Christ both the Church hath alwayes confessed and the Scripture doth witnesse it The Prophet Malachy hath a notable testimony Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seek shall speedily come to his temple even the messenger of the Covenant whom yee desire This speaketh Christ himselfe by the Prophet which is also confirmed by this argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Major is manifest for not the Father but Christ was looked for and he followed John Baptist The Minor is proved out of the text it selfe Behold I send my messenger and hee shall prepare the way before mee Wherefore Christ was before he tooke flesh because he sent his messenger and was also before he tooke flesh very God For he calleth flesh his temple to which hee saith he will come Flesh called the temple of God But none hath a temple builded in worship of him but God Therefore it is blasphemous to say that Christ was not before he tooke flesh Neither doth that hinder because he speaketh in the third person The Lord will come to his people For he sufficiently sheweth who that Lord is namely not the Father but the Son I the Lord who sent John before me and who am the messenger of the Covenant And further it may be that the Prophet doth not continue in makeing Christ speak but representeth the Father himselfe speaking of sending the Son Vnto the Son he saith O God thy throne is for ever and ever Christ Jesus is the Apostle and High Priest Psal 45.6 Heb. 1.8 3.3 13.8 Two reasons proâ—ing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â— 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct