19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
that the whole nature of of man that is his mind wil and hart and all his faculties are so depraued that without renewing they can bring foorth none but vitious actions and such as displease God according to those sayinges Rom. 7. For wee know that the law is spirituall but I am carnal sold vnder sinne Again For I know that in me that is in my flesh dwelleth no good thing And Rom. 8. So then they that are in the flesh can not please God Matt. 7. A corrupt tree cannot bring forth good fruit And truly the reason why it must needs be so is not obscure For whatsoeuer is not exactlie agreeable to the rule of the Lawe that cannot please God but deserueth malediction the wrath of God euerlasting as it is said Accursed be euery one that abideth not in all which are writtē in the book of the Law And S. Iam. ca. 2. Whosoeuer shall keep the whole Law yet faileth in one point he is guiltie of al. But no action of men since the fal hath beene wholy agreeable vnto the Lawe wherefore no action of theirs can please God The minor is hereof manifest because the Law in euerie action requireth the knowledge of the true God agreeing with his wil reuealed in the Scripture this end as principal that the true God by that obediēce of the reasonable creature may be honored and furthermore requireth such a desire of obeying god such a loue of god as for a man rather to leese al then to depart euen in the least matter from the wil of god and that there be none no not the least affection or desire or inclination that may cal him from that exceeding and most ardent loue of god and from obedience towards his Law 1. Cor. 10. Doe al things to the glorie of God Deut 6. Thou shalt loue the Lord thy God with al thy hart and with al thy minde and with al thy strength But they who are not regenerat in all their actions they doe not so much as acknowledge the true god much lesse doe they refer al to his honor or loue him aboue al things but are turned away from him and are his enemie◠Rom. 5. When wee were enemies wee were reconciled to god And cap. 8. The wisedome of the flesh is enmitie against god Wherefore no action of theirs whatsoeuer it appeareth to the shewe agreeth with the rule of the Law of God As it is said Rom. 14. Whatsoeuer is not of faith is sinne The doctrine of Original sin profitable to be held in the Church This doctrine concerning Original sinne is to bee held in the Church 1. That the knowledge of sinne be perfect 2. Because god will haue our corruption to bee knowen to bee so great as wee can not so much as begin our obedience by our selues without his grace and his holie spirit 3. That wee may know what sinnes are in the godlie and what be the differences of the sinnes which are in the regenerat and in the reprobate What Actual sinne is Actuall sinne is euery inward and outward Action which is repugnant to the Law of god as well in the minde as in outward actions and the omitting of those thinges which the law commaundeth as to will to thinke to follow to doe euil not to will to flie to omitte to doe good Likewise motions and passions contrarie to the Law Hither belongeth that diuision into sinnes of fact and sins of omission The second diuision of Sinne. Raigning sin THere is Raigning sinne and sinne Not-raigning This diuision is taken out of the Apostle Rom. 6. Let not sin raigne in your mortall bodie Sinne Raigning is all sinne which is not repented of and which is not resisted by the grace of the holie Spirit and for which not onely according to the order of gods iustice but also for the thing it selfe hee is guiltie of eternal punishmentes who hath it And it is called Raigning 1. Because it is pampered 2. Because it hath rule ouer a man and maketh him guiltie of eternal dānation Al sins in the wicked are raigning sins Such are all sinnes in the wicked who beleeue not the Sonne and are without faith and repentance That is also in the elect before their conuersion although it be remitted according to the secret purpose of God yet they do not as yet know it In the elect also before their conuersion 1 Iohn 3.8 But after they are conuerted they striue against it that it may not beare rule ouer them It is called also Mortal in which who perseuereth dieth in it perisheth He that committeth sin that is he that of purpose with delite sinneth is of the diuel Where he speaketh of Raigning sin Sin raigning is all sin in the regenerate before their conuersion in the not regenerat continually whether they be defectes o◠inclinations or errors or Actuall sinne Sinne not Raigning is that which is repented of which is resisted by the grace of the holy Spirit Sinne not Raigning and whereof we obtaine remission And this sin is in the godly If wee say we haue no sin we deceaue our selues and there is no truth in vs. This saith Iohn Of sinne Not-raigning It is no more I that doe it Rom. 7. but the sinne that dwelleth in mee Sinne Not-raigning is called also Veniall Why not raigning sin is called venial not for that it deserueth remission or that it is not woorthie of punishment but because remission followeth such sinne Neuerthelesse I had rather vse the names of Raigning and Not-raigning sinne 1. Because the names of Mortall and Veniall sinne are obscure and doubtful For all sinnes are mortal And Iohn also calleth Mortal sinne or sin to death the sinne against the holie ghost 2. Because of the errors of the Papists who saie that they are called venial sinnes which are light and deserue not aeternal paines whereas yet it is said Accursed be euery one who abideth not in all 3. Because the Scripture vseth not these terms especially the name of Venial sinne 1 Obiection But the elect fal not from grace Answere Finally they doe not But they who sinne mortallie and doe not repent perish This falleth not to the elect that they should fal finally but before the end they fall easily and often 2 Obiection The wil of God is vnchangeable But he will the saluation of the elect and remission of their sinnes Aunswere I grant that it is true concerning the purpose and counsaile of God but not concerning our affiance which we haue of the remission of sinnes For our comfort standeth not togither with errors which are contrarie to the foundation and with sinnes committed against our consciences For then are we said to haue remission of our sins when we apply these benefits to our selues Eph. 2.13 Now in Christ Iesus yee which once were farre off are made neere by the blood of Christ And Osc 2.23 I wil saie to
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
baptised into christ who shoulde suffer and rise againe and they into christ who had suffered and was risen againe 2 The first ende of baptisme instituted by God is that God might thereby signifie and testifie that hee cleanseth by bloud and the holy ghost them which are baptised from their sinnes and so engraffeth them into christes body and maketh them partakers of his benefites 2. That baptisme might be a solemne receiuing or matriculating and admitting of euery one into the visible church and a distinguishing mark of the church from all sectes 3. That it might be a publique and solemne profession of our faith in christ and our bond whereby wee are obliged to faith and obedience towardes him 4. That it might aduertise vs of our sinking into afflictions and of our rising out of them againe and deliueraunce fâ—m them 3. Baptisme hath this force and power to testifie and seale by the commandement of God through the promise of grace adioined by Christ vnto this rite rightly vsed For Christ baptiseth vs by the hand of his ministers as hee speaketh vnto vs by the mouth of his ministers 4 Wherefore there is in baptisme a double water An external visible water which is elementary and an internall inuisible celestial which is the bloud and spirite of christ So also there is a double washing An external visible signifieng washing namelie the sprinckling or powring of water which is corporall that is is perceiued by the partes and senses of the body And an internal inuisible and signified washing namely remission of sinnes for the bloud of christ shed for vs and our regeneration by the holie ghost and our engraffing into his bodie which is spiritual that is is perceiued and receiued by faith and the spirite Lastlie there is also a double administer of baptisme An external of the externall baptisme which is the minister of the church baptizing vs by his hand with water An internall of the internall baptisme which is christ himselfe baptizing vs by his bloud and spirit 5 Neither is the water changed into the bloud or spirite 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 visiblie neither is the holy ghost by his substance or vertue more in this water than elswhere but in the right vse of baptisme hee worketh in the hearts of them who are baptized and spirituallie sprinckleth and washeth them with the bloud of christ and he vseth this external Symbole or signe as an instrument and as a visible woord or promise to stay and stir vp the faith of them who are baptised 6 When as then Baptisme is said to bee the washing of the new birth or to saue vs or to wash away our sins it is meant that the externall Baptisme is a signe of the internall that is of regeneration or our new birth of saluation and spirituall washing this internall Baptisme is saide to bee ioined with that externall Baptisme in the right vse and administration thereof 7 But notwithstanding so is sinne in Baptism abolished that we are deliuered from beeing obnoxious to the wrath of God and from the condemnation of eternall punishment and furder newnesse of life is begun in vs by the holy Ghost but yet the remnants of sinne remaine in vs vntill the end of this life 8 Now all they and they alone receiue Baptisme according to the right vse who are renewed or renewing and are baptised to those ends whereto Baptisme was by Christ instituted 9 The Church doth rightly administer Baptisme 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 wil haue al those receiued and enrolled by baptisme who belong vnto him and therefore baptisme was substituted in the place of circumcision whereby as well vnto the infantes as vnto the elder sort which did belong vnto the seede of Abraham iustification regeneration and receiuing into the church was sealed therefore no man can forbid water that they should not be baptised who haue receiued the holy ghost purifieng their hearts Those infantes then must necessarilie also be baptised who either are borne in the church or come together with their Parents to it 11 As the promise of the gospell so baptisme beeing receiued vnworthily that is before conuersion is ratified and profitable vnto saluation to them that are penitent and the vse thereof which was before amisse and vnlawfull is nowe become vnto them right and lawful 12 Neither doth the wickednes of the minister make baptisme voide or of no effect and force vnto them so that it be administred into the promise and faith of Christ and therefore also the true church dooth not baptize them who haue beene baptized of heretiques but only must enforme and enstruct them with true doctrin concerning Christ and baptisme 13 And as the couenant once made with god is also afterwards after sinnes committed perpetually firme and of force to the repentant so also Baptisme being once receiued confirmeth and assureth the repentant all their life time of remission of sinnes and therefore neither ought it to be reiterated neither to be differred vntill the end of our life as if it so onely cleansed men from sinnes if no sinnes be committed after it is once receiued 14 Neither yet are all those who are baptised with water whether they be of vnderstanding or Infants partakers of the grace of Christ For the euerlasting election of God his calling vnto the Kingdome of Christ is frree 15 Neither are all who are not baptised excluded from the gâ—ace of Christ For not the want but the contempt of the Baptisme shutteth men out of the couenant of God made with the faithfull and their children 16 And seeing the administration of the Sacraments is a part of the Ecclesiasticall ministerie they who are not called vnto this and especially weomen may not take vpon them the power and authoritie to baptise 17 Rites which are patched by men to Baptism as hallowing of the water tapers exorcisms chrisme salt crosses spetle such like are worthily reputed in the Christ as a corruption of the sacrament OF CIRCVMCISION THE latter two questions of Baptisme before expounded are also common vnto the doctrine of circumcision those thinges which may bee spoken of circumcision are not vnfitly annexed vnto the doctrine of baptisme It remaineth therefore that we briefly discusse those questions which are especiallie to be obserued concerning circumcision These are in number fower 1 What circumcision is 2 What are the ends of circumcision 3 Why it is abolished 4 Why christ was circumcised 1 WHAT CIRCVMCISION IS CIrcumcision is that rite whereby all the males of the Israelits were circumcised according to the commaundement of God that this right might bee a seale of the couenant made with Abrahams
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affâ—rmed of the signes which is proper vnto the thing signified For the sâ—gnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câ—ept into the church It is otherwise demanded Why the Masse is to be abolished â—ut here this questioÌ„ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words â—te Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâ—decha A free
gospel 5 There is then in the Lords supper a double meat and drink one externall visible terrene namely bread and wine and another internall There is also a double eating and receiuing an external and signifieng which is the corporall receiuing of the bread and wine that is which is perfourmed by the handes mouth and senses of the bodie and an internal inuisible and signified which is the fruition of Christes death and a spirituall engraffing into Christes bodie that is which is not perfourmed by the handes and mouth of the bodie but by the spirite and faith Lastly there is a double administer and dispenser of this meat and drinke an externall of the externall which is the minister of the church deliuering vs by his hand bread and wine and an internal of the internal meate which is Christ himselfe feeding vs by his body and bloud 6 Not the body and bloud of Christ but the bread and wine are the signes which serue for confirmation of our faith for the bodie and bloud of Christ are receiued that we may liue for euer But the bread and wine are receiued that wee maie bee confirmed and assured of that heauenlie foode and dailie more and more enioie it 7 Neither is the bread changed into the bodie of Christ nor the wine into the bloud of Christ neither doth the bodie and bloud of Christ succeed in their place they beeing abolished neither is Christs body substantially present in the bread or vnder the bread or where the bread is but in the right vse of the Lords supper the holy Ghost vseth this Symbole as an instrument to stirre vp faith in vs by which he more and more dwelleth in vs engraffeth vs into Christ and maketh vs thorough him to bee iust and righteous and to draw eternal life from him 8 Now when Christ saith This that is this bread is my body and This cup is my bloud the speech is sacramental or metonymical because the name of the thing signified is attributed to the sign it selfe that is it is meant that the bread is the sacrament or signe of his bodie and doth represent him and dooth testifie that Christes bodie is offered for vs on the crosse and is giuen vnto vs to be the foode of eternal life and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs as Saint Paul saith 1. Corinth 10. The bread is the communion of the bodie of Christ that is it is that thing by which wee are made partakers of christs bodie And elsewhere hee saith We haue been al made to drink into one spirit The same is the meaning also when it is said that the bread is called christes bodie for a similitude which the thing signified hath with the signe namely in that christes body nourisheth the spirituall life as breade dooth the corporall life and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking but no such locall coniunction which is by some imagined 9 As therefore the body of christ signifieth both his proper and natural bodie and his sacramental bodie which is the bread of the Eucharist so the eating of Christes body is of two sorts one sacramental of the signe to wit the externall and corporall receiuing of the bread and wine the other reall or spirituall which is the receiuing of christs very body it selfe And to belâ—eue in christ dwelling in vs by faith is by the vertue operatioÌ„ of the holy ghost to be engraffed into his bodie as members to the head branches into the vine and so to bee made partakers of the frutie of the deâ—th and life of christ Whence it is apparant that they are falsly accused who thus teach as if they made either the bare signes onely to be in the Lords Supper or a partâ—cipation of christes death onelie or of his benefits or of the holy Ghost excluding the true reall spirituall communion of the very body of Christ it selfe 10 Now the right vse of the Supper is when the faithfull obserue this rite instituted by Christ in remembraunce of Christ that is to the stirring and raising vp of their faith and thankefulnesse 11 As in this right vse the bodie of Christ is sacramentallie eaten so also without this vse as by vnbeleeuers and hypocrites it is eaten sacramentally indeede but not reallie that is the sacramental Symboles or signes bread and wine are receiued but not the thinges themselues of the sacrament to wit the bodie and bloud of Christ 12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons All those places of Scripture confirme it which speake of the Lords supper and Christ calling not anie inuisible thing in the bread but the verie visible and broken bread it selfe his bodie deliuered or broken for vs which whereas it cannot bee meant properlie himselfe addeth an exposition that that bread is truely receiued in remembraunce of him which is as if he had said That the bread is a sacrament of his bodie So likewise he saith the supper is the new testament which is spirituall one and euerlasting And Paul saith it is the communion of the bodie and bloud of Christ because al the faithful are one bodie in christ who cannot stand together with the communion of Diuels Likewise he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper Moreouer the whole doctrine and nature of sacramentes confirme the same all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith which the word or promise of the Gospel declareth vnto the eares Therefore they are called by the names of the thinges signified and in their right vse haue the receiuing of the thinges adioined vnto them The Articles also of our faith confirme it which teach that christs bodie is a true humane bodie not present at once in manie places as being now receiued into heauen and there to remain vntil the Lorde returne to iudgement and further that the communion of Saintes with christ is wrought by the holie Ghost not by anie entraunce of christs bodie into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed 13 The Supper of the Lord differeth from Baptisme 1. Jn the Rite and manner of signifieng because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ and our societie fellowship with christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes and our selues engraffed into Christ
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes 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 lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed 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 for 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 goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
as much as al mē haue sinned cap. 7. We know that the law is spiritual but I am carnal sold vnder sinne Eph. 2. We were by nature the children of wrath as wel as others Last of al seeing infantes also are subiect to sinne whereupon also they die and are to be baptised as before time they were circumcised and they cannot as yet sinne by imitation it must needs be that sinne is bred in them as it is said Genes 8. The cogitation of mans heart is euill euen from his youth And Isaie 48. I called thee transgressor euen from thy womb Against this doctrine it is obiected first Obiect Of the deriuation of the soule from the soul of the parents If sinne bee propagated from the Parents vnto their posterity either the soul stained with originall sinne is deriued by deduction out of the soule of the Parents or is created by God of nothing infected with sinne and is infused into the bodie or els being created pure by God it draweth corruption and naughtines of the body vnto which it is vnited But since that a spiritual substance may not be cut into parts soules are not propagated by deduction out of the soule of the Parentes neither are they created corrupt of God because God by this meanes should be made autor of sinne contrarie to that which hath beene said God saw al which he had made they were verie good neither are the soules depraued by the bodies partly for that it would be against both the end vnto which man was created euen to life euerlasting and also against the goodnes of god for a pure and innocent soul to be ioined with a bodie of which it should be depraued partlie for that sinne can not be propagated by the bodie which ◠senseles neither exerciseth any action on the soule but by the soul Wherefore the children are not borne corrupt of corrupt parentes 1 Answere The souls are corrupted by the bodies To this the answeare is double First they can not proue that which in the third place in their Minor they affirme That the soules can not draw naughtines corruptiō from the bodies For our first Parentes also were created to eternall life and yet were depraued falling from god Wherefore as the creation of our first parentes and their triall by temptation and in temptation their falling away which being put their corruption was certainly to followe so also the vniting of the soules with their bodies in which certainlie they shall be corrupted is not contrarie to the goodnes of God partly because God is so good as also he will shew foorth his anger against sinne and his iustice togither with his mercie in his woorkes partly because he hath appointed a remedie in his sonne vnto the which who flie are deliuered from this hereditarie and necessarie corruption and from the danger of damnation neither is it disagreeing from his goodnes rather to saue men freed from sinne and death by the death of his onele begotten Son then if they had neuer fallen into these miseries Neither is it absurd that the nature or temperature of the bodie though it bee senseles yet should be prone to euill and no fit instrument for the good actions of the soule and that the soule not being established in that puritie in which it was made should follow the inclinations and corrupt temperature of the bodie and should fal from that integritie in which it was as soone as it is vnited vnto the bodie and seeing that the bodie proceeding from sinful and guiltie parentes is one part of a man that God should be offended with the whole man for that part of his which is guiltie and should withdraw the grace of his spirite that the other part also that is the soule being depriued of spiritual giftes may fall into wickednes and malediction But be it that they were able to prooue that Minor proposition 2 Answere The souls are togither created and vnited to their bodies yet there is another sufficient answere to the Maior so that wee haue no neede to enter into any doubtfull dispute about the deducting of the soule from the soule of the parentes by generation neither of the maner how Originall sinne is propagated For although wee graunt that the soules of all men as soone as they begin to liue are created of god yet it is not to be imagined that the soules haue a beeing some time before they are vnited to the bodies For at one and the same time they are both created and vnited to their bodies as it is said The soule of man is at the same time both created and vnited to the bodie Hee breathed in his face breath of life But as the substance also of bodies though it be taken out of the substance of the parentes yet is rightly said to be created of God that is framed by him and the substances both of men and diuels who both are sinfull are preserued of God neither is yet God the autor or maintainer of their sinne or malice so also the substance of the soules and their naturall faculties God togither both createth and bereaueth of his giftes which giftes hee gaue of that condition to Adam that hee would also giue them to his posteritie if himselfe did keepe them but would not giue them if hee by his vnthankfulnes should cast them away Now the soule being destitute of the spirite and spirituall light although it bee inclined to desires and operations yet is it blinde not inclined to such desires and actions as the law of God requireth And by this meanes the inclinations being despoiled of their rightnes are become of their owne accord euill and are repugnant to the lawe of God And those defectes in the minde and will and heart of our first parentes are the iust punishmentes of sin committed by our first parentes and by their seed in them as they are inflicted by God but the inclinations corrupted by these defectes and the defectes themselues because they are a cause that man neither is nor can bee conformable to the law of God they are sinnes as they are drawen by men sinning vpon themselues and their seede and as they haue from them and their seede their being 2 Obiection That which the Parents themselues haue not they cannot deriue vnto their posteritie Original sin is taken awaie from the godly Therefore at the leastwise these doe not deriue it to their posteritie Aunswere Original sinne is taken away from the godlie and saints of god as concerning the guilt of it that is so as it is remitted them for Christs sake But as it is a sinne repugnant to the Lawe so it abideth in them For although they be withal regenerated by the holie ghost vnto whomsoeuer their sinne is forgiuen yet that renewing is not perfected in this life Wherefore the godlie also doe deriue such a nature to their posteritie as themselues haue that is a corrupt one
the sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these cōmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these cōmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto thē that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemēt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatiō which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditiōs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womā to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which cōmit the greater sins but they also who commit the lesser cānot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not cōmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
They are shut from pardon who are shut from repentance so that they who so sinne neuer returne to God by true repentance Now they who are excluded from repentance are also necessarily excluded from remission of sinne Christ Mat. 12. calleth this kind of sinne The sin or blasphemy against the holy Ghost when he saith Wherefore I saie vnto you euerie sinne and blasphemie shall bee forgiuen vnto men They are shut from repentance who sinne against the holie Ghost Why it is called in special a sinne against the holie Ghost but the blasphemie against the holie Ghost shal not be forgiuen vnto men But it is not therefore called the sinne against the holie Ghost as if the holy Ghost might be offended by any man and not the father also the Son but because the reuealing of the heauēly truth is the work of the diuinity which is immediatly wrought by the holy ghost And therefore they who witting willing resist this are blasphemous indeede against al the persons of the Godhead but in a more singular and special maner against the holy ghost that is against his proper immediate operatiō working in their minds That this kind of sin is signified by this name it hereby appeareth for that none can after a peculiar maner sin against the holy ghost but they on whom he hath bestowed a peculiar proper benefit that is a benefit immediatly giuē by himself appertaining to his sanctifieng or office which he exerciseth in the Church which is the very light of truth kindled in their minds The same appeareth by the speech of Christ Marke 3. plainly declareth whē he saith For they said he had an vncleane spirite that Christ did attribute this sinne vnto them who being conuicted as cōcerning the doctrin of Christ and his diuine works yet notwithstanding did against their conscience ascribe these thinges to the diuel The same is shewed by other places where this sin is described As Heb. 6. For it is impossible that they which were once lightned and haue tasted of the heauenlie gift and were made partakers of the holie Ghost c. if they fall awaie should be renued againe by repentaunce And 2. Pet. 2. If they after they haue escaped the filthinesse of the woorlde thorough the knowledge of the Lorde and of the Sauiour Iesus Christ are yet tangled againe therein ouercome the latter end is worse with them than the beginning Who sinne against the holie Ghost Out of which sayings first we vnderstand that not al the reprobate who perish not obtaining remission of their sinnes doe sinne against the holie Ghost but that this sinne falleth only on them who are lightned by the holy Ghost with certaine knowledge of the truth that which hapneth not to al the reprobate although so much neuerthelesse is reuealed to al of them concerning God as may suffice for the iust condemning of them and their posterity For the holy ghost is not giuen but to them who are endued with the knowledge of the heauenly doctrine as it is said Iohn 14. whom the world cannot receiue because it seeth him not neither knoweth him Likewise Luk. 12. The seruaunt that knoweth the wil of his master Wherefore some perish vnto whom the holy Ghost hath not giuen this light of truth and therefore they doe not commit this peculiar sinne against the holy Ghost If it be obiected The difference between other sinnes not pardoned and this sin against the holie Ghost That euerie vnpardonable sinne is a sinne against the holie ghost because Christ saith that the sinne against the holie ghost is vnpardonable But final perseuerance in whatsoeuer sinne without repentance is remitted to no man And therefore it is a sinne against the holie ghost and by a consequent all that perish sinne against the holie ghost The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme For in the Maior it signifieth that kind of sinne which is neuer remitted to any because whosoeuer commit it whether at the end or before the end of their life they perseuere in it euen to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not which indeede are not remitted to them because they perseuere in them to the end without repentance and they are vnpardonable not before the end but in the very end of their life yet are they remitted to others who perseuere not in them but repent For perseuerance in sinnes is nothing else than the sinnes themselues which are continued vnto the end therfore this is the meaning of the Minor Sinnes in which men perseuere without repentaunce vnto the end are not pardoned them who perseuere in them But now all men doe not perseuere in them as they perseuere in the sin against the holy Ghost euen whosoeuer once fal into it And christ in this speech sheweth not for what sins men are punished with euerlasting death For it is certaine that it befalleth for all sins of which men repent not but he sheweth what sins are such as whosoeuer doe commit them they do neuer repent This he affirmeth of no kind of sin but only of blasphemy against the holy Ghost Secondly out of the testimony alleadged we gather that the sinne against the holy Ghost is not euery Raigning-sinne The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne whether committed against our conscience or against the knowen truth but a sinne against the whole first table of the Law and not one onely part of it but a defection from al religion or godlinesse and such a denying or oppugning or contumelious handling of the true doctrine of God and his will as proceedeth not of weaknes or terrour or fear or torment but of a purposed and stubburn maliciousnes For the obedience of the first table is after a man hath once tasted of the word of God reuerentlie to obey and subscribe vnto it Neither depart they from a part of doctrine but from all religion who so fall that they crucifie againe to themselues the sonne of God and treade him vnder foote count the bloode of the testament as a profane thing and despite the spirit of grace Neither doe the Iewes sin of weaknes in ascribing the works of Christ to the diuel or hereticall men after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God neither they who vnder the name and shew of Christ remaine stil dogs swine returning at length to their vomit wallowing in the mire from which for a while in outward profession and hypocrisie they abstained And hereby may be esteemed and iudged in some sort the grieuousnes of this sin whereas it commeth nearest to the sin of the diuels who knowing the truth yet stood not in it but doe despite it with hatred and horrible fury and endeuour vtterly
the consequents of sinnes that is punishment and execution of his iustice therefore he will also the antecedent that is sinne it selfe without which these should not follow or be consequēts we deny the whole consequence of this reason For nothing foloweth or can bee concluded in reason when both the former propositions are mere particular For the Maior of this reason is not vniuersally true but onely then holdeth it when as the antecedent together with the consequent agreeth with the nature of him which will the consequent and not when onely the consequent agreeth and not the antecedent For when it falleth thus out then is the consequent by his wil but the antecedent is not by his will but onely by permission For God is saide to will those thinges which he liketh as agreeing with his nature and rightnes but to permit those thinges which yet he disliketh abhorreth condemneth but neuertheles for iust causes hindereth them not from being done And therefore it is said in the scripture that he will causeth life euerlasting which is the consequent and the conuersion of men which is the antecedent and goeth before and that he will not but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes as is deliuered in holy Scripture Rom. 9. and Ephes 1. If again they vrge He that forbiddeth not sin The reasons why God not forbidding sinne is yet no cause of sin when he may forbid it to be committed in him is some cause fault of the sin but God permitteth it when he might forbid it therefore there is some cause fault of sin in him we deny the consequence because the Maior is not vniuersally true For it is onely true of him who doth not perfectly hate sin and therefore forbiddeth it not when he may who is bound to hinder sin that it be not committed But it is not true of God who with vnspeakable anger accurseth condemneth sin neither yet hindereth it from being committed because he is neither bound to doe so neither doth he permit it without most good iust causes Farther God might by his absolute power hinder euil but he wil not corrupt his creature man being iust righteous Wherefore he dealeth with mā after the order of mā He proposeth lawes vnto him he proposeth rewardes punishments he willeth him to embrace good and flie euill To the doing of which thing neither denieth he his grace without which wee can doe nothing neither refuseth he our diligence and labour Hereif man cease giue ouer the sin negligence is ascribed to man not to God though he could haue hindered it did not because he ought not to hinder it least he should trouble his appointed and setled order and destroy his owne worke Wherefore God is not author of euill or sin If they obiect farther God doth not euil when he permitteth euil He that doth euill that good may come of it doth not well Rom. 3. God when he permitteth euill for good ends doth euill that good may come of it Wherefore he doth against his iustice and law and by a consequent is bound to hinder euill we deny the Minor For God when he permitteth euill doth not euill but good For the permission of sinne is one thing which is the good and iust worke of God and sinne is an other thing which is the euill and vniust worke of the Deuil or man sinning and transgressing the lawe Lastly they say what God permitteth willingly that he will to be done God permitting sin doth not will sin to be done but he willingly permitteth sinne wherefore he will sinne to be committed and by a consequent is the cause of sinne But the Maior is to be denied God will the permission that is the priuation of his spirite and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approueth it They confirme their Maior by this Argument To permit is neither to will or not to will But it is not not to will for then either that shoulde not be done which God is saide to permit or something shoulde bee done that God woulde not both of which are absurd Wherefore to permit is the same that to will and by a consequent God when he permitteth sinne doth will sinne We denie the consequence because there is not a sufficient enumeratiō of the diuersities of will in the Minor for God is said to will not to will a thing after two waies Either to will as when together he both liketh worketh a thing or as he liketh a thing onely vnder which also is comprehended his cōmanding but doth not worke it And he is said not to will any thing either as he both disliketh hindereth a thing either as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Maior but onely one of them in the Minor which is both to dislike hinder a thing from being done For if God in that sense woulde not sinne to bee committed then those absurdities shoulde follow which they speake of But when we say that God will not sinne we vnderstand that they doe greatly displease him and yet that god hindereth them not from being committed which also is not to will but to not will sinne For god can will nothing but that which is agreeable to his owne nature and goodnes neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature in such sort as they are contrarie This is also obiected God the cause of mans will but not of the corruption of his will is not a cause of sinne whereof mans will corrupted is a cause Hee that is the cause or the efficient of a cause is also the author of the effectes of that cause if not the next yet a farre off But god is the cause of that will which is the cause of sinne therefore is he the cause of the effect of the will that is of sinne Wee aunswere to the Maior by distinguishing of the cause For a cause which is a farre off a cause is sometimes by it selfe and sometimes onelie by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth moue and gouerne it in bringing forth the effect which it selfe intended or vnto the which it was appointed as when god frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will haue done when the Father or Master bringeth vp his Sonne or his Scholer to good thinges and the learning which hee instilleth into his minde mooueth him to doe well when the Sunne and raine make the earth fertill and the earth bringeth forth Corn. But when the cause which is a far off a cause
either doth not moue the next cause of the effect or doth not intend and mind the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good father is borne an euil and euil-liuing sonne or of a good father a good and wel-liuing son when a godly Magistrate by his commandement moueth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of reuenge or by hatred or by cruelty reioiceth at his euil whom he executeth and so committeth murther before God and lastly when one maketh a sword and another vseth it either wel or il Now as often as the next cause is either before the bringing foorth of the effect depraued or in the verie bringing of it foorth either by it selfe or by another cause then bringeth it forth a bad effect which the cause remoued or a farre off that either bringeth forth or moueth this next cause neither intendeth neither as by any ordination or appointment vnto it produceth As when the wil hand of the cleauer purpose to cut a thing and the iron being too dul causeth that to break which is taken in hand to be cut So also God maketh and moueth the wil but because the wil of men is depraued by the diuel and it selfe it bringeth forth sin which God neither when he maketh nor when he moueth the wil intendeth or mindeth to bring forth Wherefore it followeth not at al that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues Likewise it is obiected Second causes are able to do nothing without the first cause which is God Wherefore neither is sinne brought forth neither doe they depraue themselues but that also the first cause worketh it with them God the first cause doth not concur with secondarie causes to the bringing forth of sinne We aunswere to the antecedent The second causes do nothing without the first cause that is without the first cause preserue them and mooue them to doe so far forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of euil as it is a fault or of sin Isa 30. We to the rebellious children saith the Lord that take counsel but not of me and couer with a couering but not by my spirit that they maie laie sin vpon sin How the good will of man corrupted it selfe Likewise they obiect That which is good cannot by sinning corrupt it selfe except it be some other waie corrupted as it is said A good tree cannot bring forth euil fruit The wil of the diuel and Adam before the fal of both was good Therefore it could not corrupt it selfe by sinning except it were by some other means corrupted We deny the Maior For although the creature be good yet God not preseruing his goodnes that is mouing or willing that his wil should be moued by outward obiects neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will it is not only possible but it must necessarily folow that he must sinne become an euil tree and thorough his owne wil and fault auert himselfe from God run to worse and worse and purchase blindnesse the iust punishment of sin both vnto him and his as it is said Without me ye can doe nothing Againe it is obiected He that withdraweth grace from the sinner without which sin cannot be auoided he is the the cause of sinne God did withdraw his grace frō man without which hee could not persist in righteousnes Wherefore God was the cause of mans sinne Wee deny the Maior First because God was not bound to man to preserue that grace in him which he gaue him Secondly because he withdrew his grace for man beeing willing thereunto and reiecting it of his owne accord Thirdly because he withdrewe his grace not that he did enuie man righteousnes and eternal life or that he is delighted with sin but to trie him that is to shew how the creature is able to doe or keepe no goodnes without the singular goodnes and mercy of his creator and so god is not at al the cause of sin although sin doth necessarily follow this withdrawing in him from whom the grace is withdrawn So then when God did withdraw his grace frō man not God withdrawing it but man reiecting it is the cause of his owne sin destruction Againe they say God wil the temptation of man yet not the sinne of man He that wil haue him to be tempted whom he knoweth certainly wil fal if he be tempted he will the sinne of him who falleth But God would that man should bee tempted of the diuel whō he knew certainly would fall for otherwise mā could not haue bin tempted Wherefore God is the cause of his fal Here also we deny the Maior For he is not the cause of sin who wil haue him that will fall tempted for to try or to make manifest the weaknes of his creature but the diuell tempting man to this end that he may sinne and be separated from God and man obeying the tempter against the commandement of God are the causes of sin For the antecedent which being put must necessarily haue another thing consequent thereof is not the cause of the consequent except it worketh somewhat in producing the consequent But God neither in withdrawing his grace neither in that he doth wil the temptation of man worketh in producing of sin as it is sin because he neuer intended it Againe they obiect That is not of God but of man and the Diuel which maketh sinne He that is the cause of those thinges which make sin is the cause of sin God is the cause of those things which make sin that is of the action which is the matter and of the priuation of rightnes in man which is the form of sin Wherefore he is the autor of sin To these the aunswere hath beene made before For the Minor is to be denied Because the action priuation of the diuine light direction do make sinne as they are contrarie to the Law And they are contrary to the law of God and make sin as they are committed by man are in him but as they are guided by God inflicted they are not sin but a trial of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Diuell which maketh sin Whether God would the fall of Adam and how Last of al they vrge Seeing that God would the fa◠of Adam either as it was sin or as a punishment and coulde not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitful
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remēber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs frō these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatiō of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accōplished of man fallē into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
he thought not that God could would inflict on man transgressing his commandement that punishment which he had threatned Wherefore he tempted God and charged him with a lie For God had saide Thou shalt die the death The Diuell denied it saying Ye shall not die and Adam beleeued the Diuell Now not to beleeue God and of the contrarie to beleeue the Diuell is to account god for no true god 3 In stubbornes and disobedience 4 In vnthankefulnes 5 In vnnaturalnes 3. Stubbornes and disobedience For he is become disobedient vnto God 4. Vnthankefulnes for benefites receiued at his creation as for these that he was created to the image of god and to eternal life 5. Vnnaturalnes iniustice and crueltie For there was a neglect of loue in him towardes his posteritie because those good thinges were not giuen vnto him onely but also to his whole posterity Therefore he had them that he should keep them for himselfe and his 6. In Apostasie or should make losse of them from both But al this he neglected 6. Apostasie or manifest defection from God to the Diuel whom he obeyed whom he beleeued whom he set in the place of God withdrawing and sundring himselfe from God He did not aske of God those good things which he was to receiue but reiecting the wisedome and direction God by the aduise of the Diuel wil aspire to be equal with god Whereof it is apparent that Adams first sinne was no light fault but horrible sin and woorthy of so great punishment as it was punished withall 2 What were the causes of the first sinne THe first cause of the first sin was the Instigation of the diuell The second The cause of sinne The diuels instigation mans will freely yeelding vnto it God no willer or causer of it but permitter onely Mans wil freely consenting to the Diuel against Gods commandement Now although God would that man should be tempted by the diuel did withdraw that his grace frō him whereby he should resist the temptations of the Diuell yet he was not the cause of that sinne which Adam destitute of diuine grace did committe For he was not at all obliged or bound vnto man to keepe and mantaine that grace in him which he had giuen him And further he withdrewe it from man willing and also himselfe reiecting it neither yet therefore withdrew he it as that he would or did purpose or intend sin or were delighted therewith but to proue and to trie man to shew how vnable the creature is to doe or reteine ought that is good God not preseruing and directing him by his spirite Wherefore hee suffered together with his triall of Adam the sinne of Adam to concurre but he was no cause or efficient of it 3 What are the effects of the first sinne THe first next effect is Originall sin or the corruption of mans whole nature the destruction of Gods image as well in our first parents as also in all their posterity 2. A further later effect are all actual sins for that which is the cause of the cause is also the cause of the effect If original sin be an effect of the first sin thē are also actual sins which are the effects of originall effects of the first sin 3. Whatsoeue euils of paine or punistment because it is the cause of sins therefore is it also the cause of punishments Now although that first sin was committed many ages past yet notwithstanding the effect thereof which is a priuation or want of the true wisedome and direction of god of rightnesse in our inclinations and desires remaineth euer since that sinne was committed in the whole posteritie by gods iust iudgement Wherefore those things also which necessarilie ensue this priuation continu except by the singular benefit and mercy of God the prauity of our nature be corrected our sin being pardoned and remitted 4 Why God permitted the first sinne GOD permitted it that is gaue not his grace of resistance to our first parēts as to the blessed Angels 1. because as the Apostle saith The causes of gods permission of the first sinne 1 To shew his owne iustice and power Rom. 9. he would shew his iustice anger and power in punishing eternally the sinnes of the wicked but his mercie loue towardes mankinde in sauing his Chosen not imputing sinne vnto them for his Sonnes sake And Rom. 11 32. Gal. 3.22 God hath concluded all vnder sinne that hee might haue mercy on all 2 To shew mans weakenesse and infirmitie that euerie mouth may bee stopped 2 That it might stand for an example of the weaknes infirmitie of al creatures euen the most excellent if they enioy not the special blessing of their creatour and be preserued in that rightnes wherein they were created The necessitie vse of this doctrine of mans creation This doctrine concerning the creation of man is necessary for the Church for many causes and vses which it hath Wee must knowe that man was created of God without sinne least God bee imagined the authour or cause of sinne Whereas mans bodie was fashioned of cley let vs thinke of our frailtie that wee be not lifted vp with pride Seeing that the workemanship of God is so admirable in the framing of mans bodie and seeing it was created for the ministerie of Gods worship for god to dwell in and for euerlasting life let vs neither abuse it to dishonesty neither willingly destroy it nether make it a fly of diuels but keeping it chast cleane endeuour that it be a temple and instrument of the holie ghost to worship god Seing that god would haue mankind to consist of two sexes each is to haue his due place and honor neither is the weaker to be contemned or oppressed by tyrannie or lust or to bee entertained with iniuries contumelies but iustly to bee gouerned and protected But especially seeing man was created to the image and likenes of God this great glory is to be acknowledged and celebrated with a thankeful mind neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan neither to be destroied either in our selues or others And seeing it is destroied by sinne thorough our owne fault we must acknowledge and bewaile the greatnesse of this vnthankefulnesse and the euils which followed by comparing therewith those good things which we haue lost We must earnestly desire the restoring of this felicity and glorie And because the glory and blessednesse which is restored vnto vs by the sonne of god is greater than that which we lost in Adam so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ we must
consequence holdeth not God will not the actions of the wicked as they are sins Therefore simply he will not haue them to be done but they depend onely on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his iustice and nature he would not by reason of his goodnes infinite and passing measure suffer them to be done If they reply That God woulde thinges contrarie to those which men doe as it is saide How often woulde I haue gathered thee and therefore it is done onely by the will of men whatsoeuer men doe the same answere serueth that God would the obedience of all his reasonable creatures towardes his lawe as concerning his commanding and approouing it For he requireth it of all and bindeth all to it and approoueth it in all as being agreeable to his nature and puritie but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approoueth and requireth Deut. 29. The Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day 4 Whether there be anie libertie in vs and what it is THat there is libertie of will in men it is proued 1. Gen 1.26 Eccl. 15.14 15. Because man was made to the image of God And free-will is part of the image of God 2. By places of scripture Let vs make man in our image according to our likenes God made man from the beginning and left man in the hand of his counsel 3. By the definition of that libertie which agreeth to man For man worketh vpon deliberatiō that is freely knowing desiring and refusing this or that obiect And because the definition agreeth vnto man therefore also doth the thing which is defined agree vnto him 1 Obiect If there be in man libertie of will The doctrine of Originall sinne not ouerthrowen by that libertie which we hold to be in man the doctrine of original sinne is ouerthrowen for these are contrarie not to be able to obey God and to haue libertie of will Aunswere They are not contrarie because we haue libertie to wil and do good onely in part to wit as we are regenerated by the holy spirite but not in whole and full neither in that degree in which before the fall we had it and shall haue it in the life to come Againe although the vnregenerate are onely able to wil those thinges which are euil yet they will them vpon deliberation without constraint euen by their owne proper and inward motion and therefore freely Abilitie to choose as well good as bad is not necessarily ioined with free-will 2 Obiect He that hath not ability to choose as well good as bad hath not free will and arbiterment But man hath not ability to choose as well good as euil Therefore he hath not free will Answ The Maior consisteth of a bad definition of free will For the liberty of reasonable creatures consisteth in the iudgement and deliberation of the mind or vnderstanding and in the free assent of the will not in a power to will as well good as euill or contrarie The good Angels by reason of the wisedome and rightnes of their iudgement and of the great and constant propension or readinesse of their will to that which they knowe to bee good and right cannot will euill and vniust thinges but onely thinges good and honest and yet notwithstanding they most freely choose and doe those thinges which are iust Right so men by reason of their inbred ignoraunce and corrupt iudgement of those thinges which are to be done and of the ende as also by reason of the stubbornnes and frowardnes of their will can will onely those thinges which are euill which also they followe and pursue with exceeding willingnes and pleasure vntill they are regenerated by Gods spirite 3 Obiection That is free which is ruled of none other but of it selfe onely The will of man is seruant to sin and yet inclineth to sinne freely or which is bound to none Mens will is not ruled of it selfe onely but of another and is bound to the law therefore it is not free Aunswere The Maior is true if it bee meant of that libertie which is in God but false being meant of mans libertie For man to be ruled of none is not libertie but a shamefull barbaritie and a wretched slauerie But the true libertie of the creature is to bee subiect vnto honest and iust lawes and to obey them It is a power of liuing as thou wilt according vnto the law of God 4 Obiection That which is a seruaunt and in bondage is not free But our will is a seruaunt and in bondage Therefore our will is not free Aunswere There is an ambiguity in this reason or it affirmeth that to bee simplie so which is but in some respect sort so or the conclusion fetcheth in more than was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbiterment or will is in bondage to wit vnder sinne Therefore it is not free that is from sinne which it is not able to shake off by any force which it self hath except it bee freed and deliuered by the grace of God But hereof it foloweth not therefore simply no way it is free For it is free as touching the obiects represented vnto it by the vnderstanding because it chooseth or refuseth them being once knowen or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We graunt the conclusion if free bee taken for that which hath abilitie to do those things which are good and pleasing to God for so farre is it in seruitude vnder sinne and hath power onely to sinne but wee denie the whole if free bee taken for voluntarie or deliberatiue which chooseth the obiectes represented vnto it by voluntarie motion not constrained or forced thereto by any externall agent 5 There are foure degrees of freewill IT may easily be vnderstood by the degrees of the liberty of mans will what the libertie it selfe is Now there are fower degrees of that libertie which is in man which are distinguished according to the diuers states or conditions of mans nature The first degree of libertie was in man not yet fallen The first degree of libertie in man before his fall before sinne euen that power and abilitie giuen vnto man from aboue by which the mind was lightned with the perfect certaine knowledge of God his diuine will whereby the will also by the proper inclination thereof and free motion did yeeld perfect obedience vnto the knowen will of God But yet the wil was not so confirmed in this inclination knowledge but that it could decline defect
God worketh good things not onlie IN vs but also BY vs as ioint workers with him Phil. 1.6 he that hath begun this good work in you vvil perfourme it vntil the daie of Iesus Christ 2. 13. It is god who worketh in you both the wil the deed euen of his good pleasure Reply The beginning proceeding accomplishment of conuersion is the free work gift of god Therefore mans wil when he is conuerted doth nothing but is meere passiue There should bee no vse also as hath bin said before of lawes discipline doctrine exhortations and such like Answere We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the remouing of the second or instrumētal cause Again it is a mere fallacy cōcluding that to be simply so which is but in some respect so For first the wil as also the whole man renued is both the subiect and instrument cooperating and iointly woorking of his conuersion that is is conuerted of god and doth conuert himselfe For the action of god conuerting inclining the wil goeth before the assent of the will not in time but in nature only Secondly the holy ghost regenerating cōuerting vs woorketh in vs both new qualities in receiuing wherof we are mere passiue work not our selues For we cānot make to ourselues a fleshy hart of a stony No generall preuenting grace in vs which wee haue in our owne power to vse o◠refuse but the special grace of the spirite onelie worketh in vs conuersion the want whereof causeth our continuance in sinne God worketh in vs euen to wil also new actions in working which we are both passiue and actiue For we being regenerated by gods spirit are not stocks but ioint workers with him because we are made of vnwilling vnfit to good willing fit able to do good Thirdly the holy ghost worketh this regeneration not without precepts doctrin other means but by thē because it so pleased him Wherfore they cānot be neglected without shewing an impious wicked contēpt of god himself But here especially our aduersaries wil reply again that indeed we cannot be cōuerted to god except his grace preuent vs moue vs to cōuersion but this grace preuēting those who are to be conuerted is so far giuē to al as it is in thēselues or in their own power to vse it or refuse it that is to be turned from or to persist in sin And then at length they who haue vsed rightly that first vniuersal grace preuēting al men that is haue by their libertie applied thēselues to chuse that good vnto the chusing whereof they are sollicited but yet not effectually moued of god Vnto these is giuen also the subsequent ioint-working grace so that what they could not haue performed without this this now cōming between they may do that is may truly turn vnto god perseuere This they proue by sentēces of scripture which seem to hang the grace of god vpon the condition of mans vvil Zac. 1. Turn to me I wil turn to you Isa 1.19 If ye cōsent ye shal eat the good things of the earth Ier. 7. I called you ye answered not But it is certainly manifest out of the Scripture that neither anie man can be cōuerted except the holy ghost be giuen him neither is he giuen to al men of god but to those only whō he of his free mercy vouchsafeth this benefite so that the cause is not to be sought in mē but in god alone why these rather thā they beleeue gods voice ar turned vnto him therfore al truly might be cōuerted as cōcerning the liberty power of god the chāgeable nature of mans wil but not both in respect of the auerting of their nature frō god of that in-bred corruption in al which may indeed betakē away by god but cānot without his working be laid aside or put off by vs also in respect of the vnchangeable decree of god wherby god hath determined to leaue some in sin destructiō into which he hath permitted them to fal therefore either not to lighten their minds with his knowlege or not to renu their harts wils with new inclinations or powers nor effectually to moue thē to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the aduersaries ale age God willeth vs to turne to him that he may turn to vs that is may turne away mitigate our punishments bestowe his benefits vpon vs not as if our cōuersion were in our own power but because he wil effectuat confirm these precepts commandements in the harts of his chosen Hee promiseth good things to those who wil obey him not as if it were in our power to wil obedience but because he wil stir vp by his promises that wil in vs. He chargeth the stubburn with their wickednesse not as if it were in their owne power to put it off but because he wil by accusing their wilful stubburnnes take away al excuse from them when he iudgeth them Again they vrge The will of receiuing Gods grace goeth not before faith conuersion but is part and the beginning thereof Although no man can bee conuerted to doe wel without grace yet not only the consequent gifts benefits of god but the first grace also of his holy spirit whereby we are conuerted al who are willing may haue seeing god promiseth that he wil giue to al that wil. As Isay 1. Apoc. 3. Isay 31. Al ye that thirst come to the waters But al may wil. Therfore al may be conuerted We deny the Minor Reply The wil of receiuing goeth before the receiuing it selfe Therfore they who as yet haue not grace may haue wil to receiue it We deny the Antecedent as cōcerning the grace of conuersiō For no man can desire this except he haue the beginning of it in him For it is god who worketh in vs both to wil and to doe Wherefore the wil of beleeuing and repenting is the very beginning of faith and conuersion the which whosoeuer haue true and vnfeigned it is encreased and perfected in them as it is saide Gods promises not vnprofitable though made with an vnpossible condition to the vnregenerate which yet is made possible to the regenerat by Christ Hee that hath begunne this good vvoorke in you vvill perfourme it 11 Obiection They gather also and collect these sayinges which promise Gods bounty with a condition of our obedience As If thou vvilt enter into life keep the commandements Likewise Do this thou shalt liue Out of these thus they reason A promise which hath adioined an vnpossible condition is vnprofitable and mocketh him vnto whom it is made But Gods promises haue an impossible condition Therefore they are all vncertaine yea neuer to be perfourmed and nothing but a mockerie Aunswere First wee deny the
Maior For the promise euen in those who receiue it not hath this vse that it may bee made manifest that God doth not reioice at the destruction of any and that hee is iust in punishing when as he doth so inuite thē vnto him who through their ingratitude contemne and refuse gods promises Secondly we distinguish that vnto them indeed the promise is vnprofitable to whom the condition adioined is neuer made possible through faith and grace of iustification by Christ and of regeneration by the holy Ghost But so it is made possible vnto the elect Wherefore God deludeth nether but earnestly declareth to both of them what they ought to be vnto whom he giueth euerlasting life and how vnwoorthy they are of Gods benefites and shall neuer bee partakers of them vnlesse by the free mercy of God they be exempted from destructiō further also he allureth more and more and confirmeth the faithful to yeeld obedience Lastly they cite also other sayings which seeme to place conuersion and good-woorks in the will of men Psal 119. I haue applied my heart to fulfil thy statutes 1. Ioh. 5. verse 18. He that is begotten of god keepeth himselfe These the like sayings attribute the woorke of god vnto men first because they are not only the obiect but the instrumēt also of gods woorking which the holy spirite exerciseth in them Then because they are such an instrument which being renewed and moued by the holy spirit doth also it selfe woorke together and mooue it selfe For there is not one effect ascribed vnto the holie ghost and another to mans will but the same to both vnto the holie ghost as the principal cause vnto mans will as a secondarie and instrumentall cause The third degree of libertie in man regenerated The third degree of libertie belongeth to man in this life as he is regenerated but not yet glorified or in whom regeneration is begun but not accomplished or perfected In this state the will vseth her libertie not onely to worke euill as in the second degree but partly to doe ill and partly to do well And this is to be vnderstood two waies First that some works of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some euil displeasing to god which they do contrary to the commaundement of God which is manifest by the infinit fallings of holy men Secondly that euen those good works which the conuerted doe in this life albeit they please God by reason of Christes satisfaction imputed vnto them yet are they not perfectly good that is agreeable to Gods law but vnperfect stained with many sins therefore they cannot if they be beheld without Christ stand in iudgement escape damnation The cause of the renewing and beginning of this liberty in man to good is the spirit working by the wil. The cause for which the wil beginneth to work well is this because by the singular grace or benefite of the holy spirit mans nature is renewed by the word of God there is kindled in the mind a new light knowlege of god in the hart new affections in the wil new inclinations agreeing with the Lawe of God and the will is forcibly and effectually mooued to doe according to these notions and inclinations and so it recouereth both the power of willing that which God approueth and the vse of that power and beginneth to bee conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God wil circumcise thy hart the hart of thy seed that thou maiest loue the lord thy god with al thine heart Ezec. 36.26 A new hart wil I giue you and a newe spirit wil I put within you and I wil take away the stony hart out of your body and I wil giue you an heart of flesh and I wil put my spirit within you and cause you to walke in my statutes Act. 16. The Lord opened the hart of Lidia that she should attend to those things which were spoke of Paul 2. Cor. 3. Where the spirit of the Lord is there is libertie Why the will in the regenerate vseth liberty not onely to good but to euil also The causes for which the will vseth her libertie not onely to the choosing of good but of euill also are in number two The first for that in this life the renewing of our nature is not perfect neither as concerning the knowledge of GOD neither as concerning our inclinations to obey GOD and therefore in the best men while they liue here remaine stil many and great sinnes both originall and others The Second for that the regenerate bee not alwaies ruled by the holy spirite but are sometimes for a time forsaken of GOD eyther for to try or to chastise or humble them but yet are recalled to repentaunce that they perish not Of the first cause it is said Rom. 7. I knowe that in me that is in my flesh dwelleth no good thing for to wil is present with mee but I finde no meanes to performe that which is good Marc. 9. I beeleue Lord but help thou my vnbeliefe Of the second cause it is said Psa 51. Take not away thy holy spirit from mee Isaiah 63.17 O Lord why hast thou made vs to erre from thy wayes and hardned our heart from thy fear Returne for thy seruaunts sake 1. Kings 8.57 The Lorde our God bee with vs that hee forsake vs not neither leaue vs. Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde neuer continueth in the same state Hence are deduced these 2. conclusions first as man corrupted before he be regenerated can not begin new obedience pleasing acceptable vnto God So he that is regenerated in this life although he beginne to obey God that is hath some inclination and purpose to obey God according to all his commaundementes and that vnfained though yet weak and strugling with euil inclinationes affectiones and desires and therefore there shine in his life and manners a desire of pietie towardes God and his neighbour yet can hee not yeeld whole and perfect obedience to God because neither his knowledge nor his loue of God is so great and so syncere as the law of God requireth and therefore is not such righteousnes as may stande before God according to that saying Psal 143.2 Enter not into iudgement with thy seruaunt for in thy sight shall none that liueth be iustified The second They who are ōcuerted can no farder retein good inclinations neither thoughts and affections and a good purpose to perseuere and go forwarde therein than as the holy spirit worketh and preserueth these in them for if he guide and rule them they iudge and doe aright but if he forsake them they are blinde they wander slip and fall away yet so that they perish not but repent and are saued if so bee they were euer truely conuerted 1. Cor. 4. What hast
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
GOD doth not inflict punishment but on those who sinne but to bee forsaken of the holie Ghost is a punishment of sinne and vnthankefulnesse Therefore no man is forsaken of the holie Ghost but who hath first deserued that forsaking through his owne stubbornes The aunswere hereto is double Fisst the Argument may be graunted as concerning the regenerate For in them as long as they are in this life there is alwaies so much remaining of sinne as they deserue not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiuen them for Christ therefore they are freed from euerlasting punishment yet are they not free from chastisementes so long as the remnaunts of sinne abide in them There is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite As it is in the second of Samuel the twentie and fourth Chapter And the wrath of the Lord was again kindled against Israell and hee mooued Dauid against them in that hee saide Goe and number Israell and Iuda Euery forsaking or rather sleeping as it were of the holy ghost in the regenerat is not a punishment neither done to that end Secondly we answere to the Minor that euery forsaking is not a punishment or done to that end as to punish but sometimes also for tryall that is for to make knowen and open the weakenes euen of the best and holiest both to themselues and others that they may learne that they cannot for one instant or moment stand against the tentations assaults of Satan if they be not presently sustained and ruled by the conduct of the holy spirite and that so they may be made more watchful and more earnest to cal hereafter for the assistance of the holy spirite to beware of relapses fallinges Lastly that both in this life in the world to come they may the better know and set forth their own vnworthines and the mercie of God towardes them who hath reclaimed and recalled them out of so many grieuous sinnes vnto himselfe and hauing deserued a thousand times death and destruction hath not yet suffered them to perish For these causes it is saide 2. Cor. 12. Least I shoulde bee exalted out of measure through the abundance of reuelations there was giuen vnto me a pricke in the flesh And Rom. 11. God hath shut vp all in vnbeliefe that he might haue mercie of all Against this they say That God doth promise the assistance of his holy spirite to all that aske it But this is generall onely concerning finall perseueraunce but not so as touching continual perseuerance For God promiseth no where that he will so guide his saints by his spirite in this life that they shall neuer fall By this which hath beene said that obiection also vanisheth to nothing when they say That the conuerted seeing they haue in their owne power to depart from that which is right and to resist haue also perseueraunce in their owne power For although hee constraineth not or violently draweth their wils but maketh them of rebels and enimies willingly of their owne accorde to become the sonnes of God and as concerning mens wils in this life there is nothing more prone than they to euill yet as touching the counsel purpose and working of God euidence of truth constraineth euen the aduersaries themselues to confesse that it cannot be but that the wil of man must then obey when God according to his euerlasting counsels hath decreed forcibly to moue incline it either to conuersion or to perseuerance Neither doth this immutabilitie and efficacie of Gods purpose take away the libertie of will in the conuerted but rather increaseth preserueth it and how much the more effectually God moueth it with so much the greater propension and readines it both will and doth good which the example of the blessed Angels cōfirmeth This is also more friuolous that they say That the godly are made careles and slouthfull and the desire to perseuere is diminished in them if they heare that their perseueraunce dependeth of the grace of the holy spirite alone For we may very well inuert this and returne it vpon our aduersaries seeing nothing doth more giue an edge vnto the saints and those who are indeed godly to a desire and indeuour to beware of falling and to a daily and earnest calling vpon God than if they knowe that they cannot so much as one moment stand against the tentations of the Diuel and their fleshe except by the vertue and instinct of the holy spirite they bee withdrawen from euill and bee forceably moued to good but contrariwise that opinion as experience teacheth maketh men careles and lesse minding to beware of sin by which men imagine that it is in their owne power to depart from god listening a while and yeelding to their owne lusts and to returne againe to God as oft as themselues thinke good so to doe Now if so bee this sentence concerning true perseuerance depending of the grace of the holy spirite breed in the reprobate and prophane men a carelesnesse and contempt of God it is both foolish and iniurious to iudge of the elect and godly by their humour or for their frowardnes to hide and smoother the truth Lastly against the defectes of libertie in the second and third state or degree of man they obiect after this sort If whole conuersion and perseuerance doe so depend of Gods will and doe the worke of God in men that neither they can haue it in whom hee doth not worke it neither they cannot but haue it in whom he will worke it that then not onely the libertie but all the action and operation of the will is taken away and there remaineth onely that it bee constrained and suffer which is against the scripture experience the inward strife and combate of the godlie and our owne confession But we answere that the will is not therefore idle when as it doth not resist the spirit forciblie mouing it For to assent also obey is an actiō of the wil. The working of the instrumentall cause which is our will is not taken away when we put the working of the principal cause which is God But when they reply That we make that obediēce of the wil in conuersiō perseuerāce wholy the worke of god so leaue nothing to the wil what to doe they run into an other paralogism of consequēt wheras they remoue the working of the second or instrumental cause for that the first cause or principal agēt is put For that which is so wholy the work of god in mā that man is only as the subiect in which god worketh in that we grant that the wil is only passiue suffreth doth work nothing as in imprinting or working or maintaining in the will heart newe qualities or inclinations But that which is
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the
none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
made against the distinction of the Maior proposition in appointing either our selues or another Where only one meanes of satisfieng is put downe there must not be sought for or set downe another But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng to witte by our selues Therefore wee must not set downe also another neither must wee say either by our selues or by another Aunswere We graunt the whole reason being vnderstoode of the Law or according to the declaration of the Law For in the Law in vaine is sought the way of satisfieng by another Againe the Law teacheth onely one way or meanes of satisfieng yet so that it no where excludeth or denieth the other meanes which is by another For no where doth the Lawe say ONELY by our selues satisfaction must be made to the Law And albeit God did not expresse that other meanes in the Law yet in his secret counsail hee vnderstood it and left it to bee reuealed by the Gospel The law requireth our selues to satisfie The gospel sheweth and Gods mercie admitteth another to satisfie In this therefore we must seeke it This double meanes of satisfieng is to be obserued the former meanes of satisfaction the Law and iustice of God requireth to wit that satisfaction be made by vs the other doth the Gospel declare and the mercy of god admit Reply The doctrine of the Gospel then is disagreeing from the Law Aunswere It is not disagreeing Because the Law putteth it not exclusiue as shutting out al other neither what the Law teacheth not dooth it therefore deny or take away Lastly that a Mediatour is necessarie to make satisfaction to the iustice of God for vs many other thinges declare 1. The tremblings and tormentes of conscience in euerie one 2. The paines of the wicked 3. The sacrifices ordained by God whereby was desciphered Christes onely perfect Sacrifice 4. The Sacrifices of the Heathen For when as they were pressed with the prickes of conscience they sought for a meanes without themselues whereby they might pacifie God 5. The Sacrifices of hypocrits 6. The sacrifices of Papistes 3 What is the office of a Mediatour THe office of a Mediatour is To deale with both parties What the mediator doth with God both the offended and the offender First with GOD who was offended our Mediatour had necessarily to do these things 1. To make intercession for vs vnto him and to craue pardon for our fault 2. To offer himselfe for to satisfie 3. To satisfie indeede the iustice of GOD by suffering for our sinnes punishment sufficient though temporall 4. To craue of God and also to obtaine that he would accept of this satisfaction as a price of sufficient woorthinesse for which hee woulde account vs for Children pardoning our offences 5. To bee our surety and to promise in our behalfe that at length we wil leaue off to offend him by our sinnes Without this suretiship or promise intercession findeth no place no not with men much lesse with God Secondly with the party offending that is with vs What he doth with man our Mediator must do these things 1. He must be the messenger or embassador of God the father vnto vs that is to shew and open this decree of the father that hee dooth present himselfe to make satisfaction for vs and that God wil for this satisfaction pardon vs and receiue vs into fauour This vnlesse he should perform we should bee euer ignoraunt of this will of God and so should not be desirous of so great a benefit nor euer attain vnto it For there is no desire after that which is vnknown 2. Hee must perfourme this satisfaction by the pouring out of his owne blood because otherwise the iustice of God shoulde be violated 3. He must impute and apply that satisfaction vnto vs. 4. Hee must cause vs by giuing his holy spirite vnto vs to agnise this so great a benefit and to embrace and not reiect it For neither can any reconcilement be or any amity be knit betweene parties who are at variaunce except both partes accorde 5. Hee must by the same spirite cause vs to leaue off to sinne and beginne to bee conformable to Gods Lawe that is he must regenerate vs and restore the lost Image of god in vs. 6. He must preserue maintaine shield vs in this reconcilement and obedience begunne in vs against the Diuels and all enimies yea against our owne selues least we reuolt againe 7. Hee must glorifie vs being raised againe from the dead that is perfect and finish our saluation which is begun or all the giftes both which we haue lost in Adam those which himselfe hath merited for vs. In merit and efficacie doeth the Mediatourship consist The office therefore of the Mediator consisteth in merite in efficacy or forcible operation For in these two are all those things which we haue mentioned comprehended absolued Ioh. 10. I laie downe my life for my sheep I giue vnto them eternall life God giueth vs eternall life and this life is in his Sonne Iohn 1. In him was life Iohn 5.26 As the Father hath life in himselfe so likewise hath hee giuen to the Sonne to haue life in him-selfe As the Father raiseth vppe the dead and quickeneth them euen so the Sonne quickeneth whome hee will The benefites of the Mediatour Nowe when question is made of the office of the Mediator question is made withall concerning his benefites For the office inioyned of God vnto the Mediatour is to bestowe benefits which Paul 1. Cor. 1.30 compriseth in fowre generall heades as it were when hee saith Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption I. Wisedome 1 He is called wisedome first because he is the matter or subiect of our wisedome 1. Cor. 22. I esteemed not to know any thing among you but Iesus christ him crucified This is our chiefest wisedome to knowe and beleeue that Christ is appointed our sauiour by whom wee beeing reconciled to GOD haue giuen vnto vs the holy spirite righteousnesse and euerlasting life Secondly Because hee is the cause or author of our wisedome and that three waies 1 Because hee hath brought foorth out of the bosome of the eternall father wisedome that is the Doctrine of our redemption 2 Because he hath ordained and doth preserue the ministerie of his woord by which he informeth vs of the fathers will and his office 3 Because hee is forcible and effectuall in the hartes of the chosen and maketh them to yeeld their assent vnto the woorde or Doctrine and to bee refourmed by it according to his Image For these three causes hee is called the woorde and the image of GOD as it is saide No man knoweth the Father but the Sonne and hee to whom the Sonne will reueale him Shorter thus Christ is called our wisedome because hee is 1 The subiect 2 The author 3 The meanes of
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
appointeth nor will nor speaketh thinges repugnaunt and contradictorie 2. Corinth 1.19 The Sonne of GOD Iesus CHRIST who was preached among you by vs was not Yea and Naie but in him it was Yea. Thirdly that hee faineth nothing nor deceiueth anie man but this is in trueth and indeede his will which hee openeth vnto vs. Roman 3.4 Let GOD be true and euerie man a liar Fourthly that hee neuer changeth his minde Psalm 89.34 My couenant will I not break nor alter the thing that is gone out of my lips Fiftly that it certainly commeth to passe whatsoeuer god auoucheth shal come to passe which experience also witnesseth many sayings of holy Scripture as Matth. 24. Heauen and earth shall passe but my word shall not passe Sixtly that he is the louer autor and preseruer of the truth in the reasonable creatures and an enimie to all lies dissembling and hypocrisie Therefore Iohn 14.15 and 16. The holy Ghost is called the spirite of trueth who shoulde teach vs all trueth Prouerb 12.12 The lying lippes are an abomination vnto the Lord but they that deale truelie are his delight Mat. 24.51 He wil giue him his portion with hypocrits Seeing then the trueth of God is to bee considered out of his woorde and woorkes albeit men by nature confesse that GOD is true yet are they ignoraunt wherein his trueth consisteth For it is saide Iohn 17. Thy woorde is trueth and Psalm 89.5 Thy trueth in the congregation of the SAINTES Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour to put any confidence in Gods promises For as 2. Corinth 1. it is said Al the promises of God in him are Yea and in him Amen vnto the glorie of God God dissēbleth not when hee saieth hee will doe that which yet he doth not But if sometimes god foretold that hee would doe those things which he neuer decreed to doe he did not therein dissemble For what hee threatned that hee meant with this condition should so come to passe except the conuersion of men and praiers came betweene and what he promised hee meant with this condition if they repented either persisted in godlinesse or needed not affliction and chastisement Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes And Christ Luke 24. was indeed departing except his disciples had desired him to stay in the Inne at Emaus How God is saide to deceiue a deceiued Prophet As for that which God saith Ezech 14 9. And if a Prophet be deceiued and hath spoken a thing that he hath deceiued him he signifieth not thereby that hee deceiueth by instilling lies into false Prophets but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell as 1. Kings 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Replie But yet GOD would that the false Prophetes should tel a false tale Aunswere Hee would but in diuerse respects and to a diuerse end God foretolde victorie to Achab by an ironie and that a sharpe and bitter one thereby to recall him from making his expedition to warre and to punishe him for not obeying by deliuering him to bee seduced by the Diuell The false Prophets foretolde victorie to flatter him the Diuel to destroy him and to die Why chastitie is one of Gods properties There is made also mention of Chastitie in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from Diuels he wil haue truth to be and chastitie For as God will bee acknowledged to bee true and will haue trueth loued of vs that it maie certainelie appeare that he is and what hee is that men may think and speake the truth of him and through his knowledge be partakers of euerlasting life so the Diuell attēpteth to fil the worlde with lies that he may both darken the glorie of God and by forging lies of God destroy mankinde Whereupon the holy Ghost is called the spirite of trueth But the Diuell a liar and murtherer from the beginning the father of lies Ioh. 8. And as God both by reason of the exceeding puritie of his nature as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church as wee may see Ephes 5. Ezech. 16. Osee 2. and therefore will haue it accounted sacred and holy amongest men As God then in these respectes is the louer and author of chastity and dooth most seuerely detest and punish al vncleannes both internal externall which is repugnaunt to this order as the examples of the Sodomites of the tribe of Beniamin and others of all other ages and nations testifie So the Diuell both for his impurity as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde and to withdrawe them from GOD. Therefore it is said 1. Thess 4.3 This is the wil of god euen your sanctification and that yee should abstein from fornication that euery one of you should know how to possesse his vessell in holinesse and honour The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde The mercie of God in preseruing his creatures the Scripture proposeth vnto vs opened by these degrees First that hee taketh delight in the saluation of all but in the destruction of none Ezech. 33.11 As I liue saith the Lord god I desire not the death of the wicked but that the wicked turne from his way and liue Secondlie that he differreth mitigateth and taketh away punishmentes inuiting all men by his long suffering to repentaunce if not one waie yet by the testimonie of their conscience Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger Thirdly that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies as by his spirit worde oathes Sacramentes and miracles Fourthly that he embraceth with singular loue his chosen so that he saueth and deliuereth them for euer from sinne and all euils and comforteth them also in afflictions Reuelat. 7. and 21. God shall wipe awaie all teares from their eies Isaie 49.15 Though a woman shoulde forgette her Childe yet will I not forgette thee Fiftlie that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne than that all mankinde shoulde perish Iohn 3. So god loued the woorlde that he gaue his onelie begotten Sonne Sixtlie that hee promiseth and perfourmeth all these thinges of his owne free goodnesse Exod. 34.19 I will shewe mercie to whome I will shewe mercie
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
in it For God to will a thing is taken sometimes as for him to approue and woorke it sometimes for his permitting or not hindering a thing from being doone This to permit is in some sort to will as that he will not inhibit it although he dislike and punish it Sinne then is said to be doone GOD willing it not as if hee dooth intend like and work sinne as it is sinne but because he doth permit it that is he by his iust iudgement suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vitious corrupt creatures with his holy woork while he indeede mooueth and bendeth them by obiectes whither himselfe will but dooth not correct them by his spirit that so with God working well they also may worke well that is according to the knowledge of his diuine wil and with purpose of beeing obedient thereunto 4 Reply The priuation or bereauing of the knowledge of gods wil of rightnesse is from god Not to bereaue but to be bereaued of Gods knowledge is sinne as worker and effect or thereof This priuation is sinne Therefore sinne is from god as efficient thereof Aunswere There are foure termes in this Syllogisme For priuation in the Maior is taken actiuely to depriue bereaue forsake to withdrawe the grace of his spirite not to keep the creature in that goodnesse wherein hee was created nor to restore him to it beeing lost This woorke of GOD is most iust nothing repugnaunt to his nature and Lawe either because it is the most iust punishment of sinne or because God oweth nothing to any creature and therefore cannot be iniurious to any or an accepter of persons whatsoeuer hee dooth determine of his creatures In the Minor priuation is taken passiuely and signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want bicause it is receiued is in the creatures they themselues willing procuring it against the lawe of god it is sinne in them and is not wrought by god but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without god either furthering or enforcing it To rule sinnes is not to worke them 2 Obiection When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glorie of God and the safetie of his chosen But the creatures euen when they sinne are ruled of God Therefore sinnes are wrought by god Answere The conclusion pulleth in more than was in the premisses For this only foloweth of them therfore the actions also of sinners as they are actions that is as they are not sins but motions wrought by god are froÌ„ god are ruled of him for he wil the action but the prauity naughtines of the action which is from men he wil not Moreouer God through his great goodnes ruleth guideth sins also as they are sins yet not by woorking them but by permitting them and destining and directing them to certain ends and those most good 3 Obiection Of those thinges which are done by Gods prouidence God himselfe is autor and efficient But all euils euen of crimâ—â—ded offence are doone by the prouidence of God Therefore God 〈◊〉 author of all that is euill Aunswere The Maior is to be distinguished Those thinges which are doone by Gods prouidence that is Gods prouidence working them or are done aâ— proceeding from it God worketh them But al euil thinges are doone by gods prouidence yet not all alike Euils of punishment because they haue in them a respect and consideration of good are doone as proceeding from the prouidence of god for god hath from euerlasting decreed them and in time order and maner determined by him woorketh them Euils of crime or sinnes as they are such are not done as from or of the prouidence of God but according vnto the prouidence of god that is they are done by the prouidence of god not working them but permitting determining and directing them to most good endes and most agreeable to his nature and Lawe For god did not decree or wil woorke them but he decreed to permit them and not to hinder them from being done by others from concurring in actions with the holy and sacred word of god The third sophisme of contradictory wils HE that will that to bee done which hee forbiddeth hath in him contradictorie and flat repugnant willes But God will that to be done which he forbiddeth in his law as robberies spoils rapes murthers Therefore hee hath contradictorie wils Aunswere The Maior is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same woorke that is in the same manner and respect GOD will and will not the same but in a diuerse manner and respect Hee will and woorketh it as it is a motion and action and also a punishment of sinne or any thing agreeing with his Lawe and iustice as a triall or exercise or martyrdom of the godly He wil not neither alloweth nor commandeth nor woorketh anie thing as by reason of the corruption of the instrument by which he exerciseth his woork it swarueth from his diuine iustice and Lawe Nowe in a diuerse manner and respect to will and not to wil the same and yet to determine on that part whereof the reasons seeme strongest is not in vs much lesse in GOD absurde or repugnaunt The waste of Israel which the Assyrians wrought GOD wil as a punishment which his iustice of right did require hee wil not but condemneth and afterwardes most grieuouslie reuengeth in the Assyrians in as much as it was not the execution of Gods wrath God will the obedieÌ„ce of all as concerning his commaunding it vnto all but not as concerning his secret working of it in whom hee will but a fulfilling of their owne wrath and lustes against his Lawe So God will that all should obeie his worde and bee saued 1. In respect of his loue towardes al. for he is delited with the death of no man 2. In respect of his commaundement and inuiting of al to repentaunce But he wil not that al be conuerted so be saued in respect of his working or efficacy that is he commaundeth al men indeed to repent and beleeue and promiseth life to all that beleeue but he doth not any where promise that hee will work by his spirit in al that they should beleeue and be saued For if he would this it must needs bee that either all should obey Gods commaundements and be saued or that God should not be omnipotent Reply If god wil one thing in signification or by his commaundement and will effectuallie or by his efficacie and working another God no dissembler he shal be changeable and dissembler Aunswere This doth not thereof followe For euen when he wil
vs from aboue 3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished except we resolue that the will of God of certainelie sauing all the elect is vnchangeable 4 Wee shall neuer with assured confidence craue of God his blessings promised vs especiallie those which are necessarie to saluation neither shall wee striue thereto with right indeuours and agreeable to Gods word except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues and hath destined and appointed the meanes whereby they are receiued and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them THE SECOND PART OF THE CREED OF THE SONNE THE REDEEMER IN the Second part of the Apostolique Creed is intreated of the Mediatour The doctrine concerning the Mediatour consisteth of two partes The first is The person of the Mediatour The second Of his office Of his person the two former Articles speake And in Iesus CHRIST his onelie sonne our Lord which was conceiued by the holie Ghost borne of the Virgine Marie His office is summarily expounded in the same two articles but particularly in those which folow euen vnto the third part of the Creed wherein is entreated concerning the holy Ghost There are two parts of his office humiliation or merite and glorification or efficacie Of his humiliation whereby Christ hath promerited and deserued for vs his benefices namely remission of sinnes and reconciliation and attonement with God the holy Ghost and life euerlasting these articles speake Hee suffered vnder Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in vs The great wisedome and order in disposing the articles of our Creed in applying his merited blessinges and benefites vnto vs by his spirite these articles speake The third daie he rose againe from the dead he ascended into heauen Sitteth on the right hand of God the father almightie From thence shall hee come to iudge the quicke and the dead Hence it appeareth with how great wisedome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descention into hell and is the feeling of the horrible iudgement and wrath of God against the sinnes of mankinde so it ascendeth from the lesser glorie which beganne from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of GOD the Father The same order and the same wisedome is seene in the first part of the Creede It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefites which Christ promeriting by his passion applieth to vs by his spirite For the benefites of Christ are different from his office His benefites are the thinges themselues which Christ hath purchased for vs and bestoweth on vs to wit remission of sinnes or our reconciliation with God the giuing of his holy spirit and life euerlasting His office is to promerit in those things for vs by his obedience and to bestowe them on vs by his owne power and efficacie Moreouer the 29. 30. 31. Questions of the Catechisme which are concerning the sonne belong vnto the common place of the office of the Mediatour in respect of which office the sonne of God our Mediator beareth the name both of Iesus and of Christ And he is called Iesus that is Our Sauiour 1. Why Christ iâ— called Iesus Because he deliuereth and saueth vs from both euils both of crime and paine 2. He doth it alone 3. He doth it fullie and perfectlie 4. He doth it by his merite and efficacie What is to beleeue in Iesus Where fore to beleeue in Iesus is certainly to thinke and be perswaded 1. That there is a Sauiour of mankinde 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour whom God will haue vs acknowledge hearken vnto and worship Mat. 1.22 17.5 Iohn 5.23 37.3 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime 4. That he is not onelie the Sauiour of other the chosen of God but mine also 5. And that he is not our Sauiour by his merite onelie but by his efficacie also and effectuall working while by the imputation of his satisfaction hee iustifieth vs and regenerateth vs by his holy spirite and restoreth the righteousnes or image of God in vs which restoring being here begun he finisheth and accomplisheth in the life to come OF THE NAME IESVS BVT that it may the better bee vnderstoode that by the name Iesus the office of the Sonne of GOD the Mediatour is designed these foure questions are to be considered 1 What is signified by the word Iesus 2 From what euils he saieth or deliuereth 3 How he saueth 4 Whom he saueth 1 WHAT THE NAME IESVS SIGNIFIETH IESVS is an Hebrewe worde which signifieth a Sauiour and authour of safetie This etymon or originall signication of this woorde is assigned by the Angel Mat. 1.21 Luc. 1.31 The Sonne of God therefore is called IESVS in respect of his office by an excellencie For hee alone saueth from euils most perfectly whether wee respect the number or the degree For hee performeth our deliuerie from all euils and that such as is not onelie begunne but also consummated 1 The Sonne onely is our â—â—uiour 1 Now that the Soone of GOD onelie is that Sauiour is shewed by the places of Scripture following Iohn 3.18 He that beleeueth not in the Sonne is alreadie condemned Acts 4.12 There is not saluation in anie other for among men there is giuen no other name vnder heauen whereby wee must bee saued Romans 5.19 By the obedience of one shall manie bee made righteous 1. Tim. 2.5 There is one God and one Mediatour betweene God and man which is the man Christ Iesus 1. Iohn 5.11 God hath giuen vnto vs eternal life and this life is in his Sonne Obiection The Father and the holie GHOST also are Sauiours Therefore not the Sonne alone And so contrarie The Sonne alone is Sauiour Therefore not the Father nor the holie GHOST Aunswere It is a fallacie affirming that to bee simplie so which is in some respect so For first The Sonne alone saueth namely as Mediatour by his merite and efficacie The Father saueth as the fountaine of our deliuerie Because hee sendeth the Sonne into fleshe by him to deliuer vs but the Father himselfe is not sent The holie Ghost saueth as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen Wherefore this eâ—â—icacie or effectuall woorking it selfe is
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
might power and at length to thrust them downe beeing falselie ouercome and conquered into eternall torments We are in this place to obserue the difference of the Prophetical Priestlie and roiall office both of them who were in the olde Testament and of Christ and of our selues In the olde Testament they were types or typicall Prophetes Priestes and Kings Christ is indeede the true Prophet King and Priest which they prefigured we are Prophetes Kinges and Priestes by participation as hauing Christs dignities communicated with vs. Now then let vs see what is our propheticall Priestly and roial office OF THE COMMVNION OF THE FAITHFVL OR CHRISTIANS WITH CHRIST IN the 32. Question wee are instructed concerning the inunction or annointing of the faithfull namely when they are called Christians or annointed and what is the dutie of Christians and what their comfort whereof this name doth aduertise thē Heere then is discoursed the common place concerning the communion of Christ the head with the faithfull his members and of the functions of these his members Hereof fowre things come to be considered 1 What is the annointing of Christians or whence beleeuers haue the name of Christians or Annointed 2 What is the Propheticall function of Christians 3 What their Priesthood 4 What their kingdome 1 WHAT IS THE ANNOINTING OF CHRISTIANS LVKE Act. 11.26 testifieth that the name of Christians first began to bee vsed in Antioche in the Apostles time whenas before time they had bin termed by the names of breethren Disciples Who is called a christian The name Christian is deriued from Christ in general he is called a Christian who is a Disciple of Christ followeth his doctrine or life who being inserted into Christ hath communion and fellowshippe with him whether he be such indeed or onelie carrieth a face or shewe before him of beeing such For there are two sortes of Christians some seeming or counterfeit Seeming false harted christiās and outward but not true that is hypocrits others seeming and true For not euery seeming christian that is who is in outward conuersation a Christian is an hypocrit though euery hypocrit is a seeming Christian They are called seeming but not true Christians who beeing baptized professe in woord life or outward conuersation the Doctrin and faith of christ and are in the company of those which are called but are not partakers of Christes benefites beeing destitute of true faith and conuersion Therefore they are not the true liuely members of the Church Mat. 20.16 Many are called but few chosen Seeming true harted christiās They are both seeming and true christians who being receiued by baptisme into the Church acknoweledge and professe Christs doctrine and being engraffed into Christ by a true faith are made partakers of all his benefites and beeing regenerated by the holie ghost led a life woorthie of true Christians Furthermore of hypocrites we are not here to speake but of those who are both without and within that is are truelie Christians and annointed of Christ by the holie ghost The annointing of these therefore The anointing of christians 1 Is an ordaining of them to an office 2 A bestowing of giftes on them whereof they take the appellation of Christians and Annointed is that being through a true faith engraffed by Baptisme into christ as members into their head they are made true partakers of his annointing For first he communicateth with them his Prophetical Priestly roial function that is he ordaineth maketh them Prophetes Priestes and Kinges Secondly he annointeth them with the true oile that is hee powreth into them the giftes of the holie ghost wherewith they beeing furnished maie easilie and rightlie discharge that their function For the holie Ghost is not idle in vs but woorketh the same in vs which hee doth in Christ albeit those graces and giftes in Christ are farre more excellent both in number and degree These thinges are expresselie shewed by these places of Scripture 1. Corin. 6 15. Knowe yee not that your bodies are the members of christ 1. Iohn 2.20 Yee haue an ointment from him that is Holie and yee haue knowen all thinges Actes 2.33 This Iesus by the right hande of God hath beene exalted and hath receiued of his Father the promise of the holie ghost and hath shed foorth this which yee nowe see and heare 1 Pet 2.9 Ye are a chosen generation a roiall Priesthoode Reuel 1.6 and 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euerie kinred and tongue and people and nation And hast made vs vnto our God Kings and Priestes and we shal raign on the earth By these places are these two thinges manifest What is to bee Christs member one is that our annointing is bestowed of Christ the other that it is bestowed onlie vpon those who are the members of Christ And to be the member of Christ is nothing else than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs and by this spirite to be enriched with such righteousnesse and life as is in CHRIST to bee conformed vnto CHRIST and seeing this righteousnesse so long as wee remaine in this mortall bodie is vnperfect to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs. Rom. 8 11. 1. Corinth 6.7 Eph. 4.15.16 1. Corint 12.13 Rom 8.1 c. The similitude of mans bodie to declare our vnion with Christ Now the similitude of the head and members of the same bodie is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ For first As all the members of the bodie are knit to one and the same head and consequentlie to one another by sinews and fleshlie ligamentes and drawe their life sense and all their motion by the ministerie of the spirites from that one heade so long as they remaine vnited to their head and among themselues so Christ is that one and quickening head to whome al the elect who are the liuing members the church beeing vnited by the holie Ghost receiued thorough faith are quickened and are knit also among themselues by the meanes of mutuall charitie Which charitie and dilection must needs be there if we be ioined vnto the head For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues For the quickning spirit of christ doth not flowe out of one member into another but out of one Christ as the head into all the members of the Church Ioh. 15.26 J wil send vnto you from the father the comforter the spirit of truth Secondly As in mans bodie are diuerse giftes and functions of the members and yet but one life and soule quickening and mouing all the members So in the bodie of the church are diuerse giftes and functions and yet but one spirite by the benefit whereof each
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
your faith I am glad 2. Timot. 4.6 I am nowe readie to bee offered Coloss 1.24 Now reioice I in my sufferinges for you and fulfil the rest of the afflictions of christ in my flesh for his bodies sake which is the church Our sacrifices different from Christs sacrifice Nowe our Sacrifices differ as well as the Sacrifices of the olde Priestes from Christes Sacrifice First Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie Wee offer vppe onelie Sacrifices of thankes-giuing The oulde Priestes also offered vp Sacrifices of thankesgiuing because these belong to the whole Church euen from the beginning to the ende of the woorlde But those Sacrifices which they offered besides were onelie typicall But no Sacrifices of the newe Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatotie as if the obedience of CHRIST onelie perfourmed for vs in suffering our punishment For hee offered not a typicall or figuratiue but the reall or figured and signified Sacrifice as beeing not a typicall but the signified Priest Secondlie The Sacrifices of Christ are both perfect ours vnperfect and defiled with many sinnes Thirdly The Sacrifice of christ pleaseth God for it selfe and for the worthinesse that is proper in it selfe and meriteth remission of sinnes and eternall life of God for vs because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD and please him not for themselues but for Christs Sacrifice wherewith they are sanctified 4 WHAT IS THE KINGDOME OF CHRISTIANS Christians are Kings 1 By partaking of his victorie and roialtie 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures WEE are made partakers of Christes of kingdome First Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours with vs and maketh vs by faith citizens of his kingdome the Sonnes of God his bretheren and coheirs Secondly Because by the vertue and operation of his spirit hee also maketh vs Kinges that is the Lordes ouer all creatures conquerers of our enemies and partakers of euerlasting bliffe and glorie Iohn 16 33. Be of good comfort I haue ouercome the world Reuel 3.21 To him that ouercommeth will I graunt to sit with mee in my throne Luc. 22.30 That yee may sit on seates and iudge the twelue tribes of Israell 1. Corinthians 3.21 All are yours Our royall office therefore is 1. That we are Lordes ouer all creatures 2. That by the vertue of christs spirite who hath restored vnto vs our lost â—oyal and heauenly dignity ouer all our enimies we fight continuallie against sinne the woorlde the Diuel and the fleshe and ouercome Which wee doe when as by a true faith wee are resolued that wee haue remission of all our sinnes and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life as touching the beginning of our conquest 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder wee enioy eternall blisse and glorie that is the heauenly kingdome which by the woorking of the holy GHOST is begun in vs in this life and which wee nowe possesse in hope but then shall in full possession inherite 1. Timothie 1.18 Fight a good fight hauing faith and a good conscience 2. Timothie 2.12 If wee suffer wee shall also raigne with him Mathew 25.34 Inherite ye the kingdome prepared for you from the foundations of the world There is notwithstanding a difference beetweene the kingdome of CHRIST and ours For 1. The difference betweene Christs kingdome and ours The kingdome is hereditarie vnto Christ For hee is the naturall sonne and therefore by nature King but ours is by right of adoption Christ as the naturall sonne is ruler ouer his house Hebrewes 3.6 Wee are by and for him the adopted sonnes of God 2 He alone by full right is King ouer all the creatures simplie but especiallie ouer the whole Church of the holie Angels and men But wee neither are nor euer shall bee the Kings and heade of this Church but onelie ouer other creatures which are compâ—led to serue vs wee are LORDS adorned with glorie maiestie and no common excellencie of giftes and ouer all wicked men and Diuels whom wee shall iudge subscribing and yeelding our consentes to the iudgement of CHRIST in condemning and destroying them Matthew 19 28. Yee shall sitte vpon twelue scates iudging the twelue tribes of Israell Wherefore the Pope of Rome lieth when hee auoucheth himselfe to be the head of the Church 3. He conquereth his enimies by his owne power we in him and by him Ioh. 16.33 Be of good comfort I haue ouercome the world 4. He alone ruleth the Church with the scepter of his spirite and woorde moouing our heartes and restoring in vs the lost image of God wee are ministers and administratours of the outward word and rites wee cannot giue the holie Ghost as it is said Mat. 3.11 I baptize you with water but he that commeth after mee hee will baptize you with the holie Ghost and with fire The summe of all is In the olde Testament were Prophets Priests and Kings typicall Christ is those three in signification and in truth To beleeue in Christ wee by participation from him Wherefore to beleeue in Christ is not onelie to knowe that Iesus is the annointed that is the chiefe Prophet Priest and king but to bee perswaded that he is such also vnto me and maketh me also partaker of his vnction or annointing that by the woorking of the holie Ghost I may also be a Prophet a Priest and a King that is confesse and celebrate God knowen vnto me offer vp vnto him all my life long the sacrifice of praise and thankefulnes fight and warre manfully against sinne the world and the Diuel and at length beare rule ouer all mine enimies and the creatures beeing adorned with euerlasting blisse and glorie I BELEEVE IN HIS ONELY SONNE TO beleeue in the onelie or onelie begotten sonne of God is to beleeue 1. That this Iesus is the naturall and onelie sonne of the eternall Father begotten of his substaunce from euerlasting and therefore God by nature neither hauing as touching his godhead any bretheren 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace right and name of the sonne of GOD or am adopted by GOD to be his sonne Iohn 1.12 As manie as receiued him to them he gaue power to be the sonnes of God And Ephes 1.6 God with the glorie of his grace hath made vs accepted in his beloued Because Christ is the naturall sonne of God therefore he is able to make vs the adopted sonnes of God yet so that the assumption and taking of our nature was to come betweene Hither appertaineth the common place concerning the sonne of GOD wherein these foure questions are to be considered 1 How
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
passed his substaunce into the flesh begotten but because in miraculous sort hee formed in the Virgins wombe of her substance the body of Christ so that it should not be contaminated or polluted with original sinne For neither could Christ bee in that sort conceiued by the holy Ghost as that his fleshe shoulde issue from the spirits substance and that for these causes 1. Because if this were graunted then were he not borne man of the Virgin or propagated of the Virgins substance 2. Because God is not changed into flesh 3. Because the Word tooke the flesh but was not changed into it 3 Obiection Jn God are not two natures Christ is God Therefore there are not two natures in him Aunswere Meere particulars doe enforce nothing For if the Maior bee taken vniuersallie it is false whosoeuer is God in him are not two natures this generall proposition is false The Maior therefore is true as touching God the father and God the holy Ghost but not as touching God the sonne incarnate Replie 1. But nothing can bee added vnto God by reason of the great perfection and simplicitie of his nature Christ is God therefore the humanitie could not be added vnto his diuine nature Aunswere Nothing can be added to God whereby his essence may bee changed and perfected But in that God the Word ioined the humane nature vnto him personallie there came no chaunge or great perfection thereby to the Word which tooke it but to the nature which was taken Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto 1. Tim. 6.16 Aunswere This is true if so God doth not assume and take it vnto him Replie 3. But it is ignominious for God to be a creature Christ man is God Aunswere The chaunging of the Godhead into a creature woulde haue beene ignominious and reprochful vnto the Word but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god as who by that meanes hath demonstrated and made knowen his infinite both goodnesse and wisedome and iustice and power to the whole world 2 Whether Christ be one person or mo IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures diuine and humane is truely designed by the concrete termes or voices of both natures For it was requisit that one the same should be Mediator both by merit by power But they who make two persons make also two Christs with Nestorius the one a man passiue and crucified the other God not crucified and onelie assisting the man Christ by his grace 1 Obiection Jn whom are two things which in themselues make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternitie and the bodie and soule which beeing vnited make likewise a person Therefore in Christ are two persons Aunswere We denie that part of the Maior to wit That the bodie and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diuers from the person increate and eternall of the Woordc For albeit the humane nature in Christ compounded of a bodie and a reasonable soule is an indiuidual and particular or singular substance as being from other indiuiduals of the same nature distinguished by certaine properties and accidents yet neither was it or is it a person or subsistence For first A person is that which is not onelie a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not susteined in or of anie other But CHRISTS humane nature now from the verie first beginning thereof dependeth and is susteined by the person of the Word For it was at once both formed and assumed of the Word into vnitie of person and made proper vnto the Word before and without which assumption or personal Vnion it neither was nor had beene nor shoulde be so that this Vnion being dissolued and loosed it must needes follow that that this flesh and this soule should be brought to nothing Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe Secondly Jt belongeth to the nature or definition of a person that it be an indiuidual incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Reply That which appertaineth to the substance of a person and is a part thereof cannot be a person The word appertaineth and belongeth to the substaunce of Christ and is after a sort a part of him as well as the humanitie Therefore neither shall the word be by this reason a person Ans The Maior proposition if it bee vnderstood simplie or vniuersally is false For a reasonable soule existing in the bodie is not a person but a part of an humane person which the soule together with the bodie doth make yet notwithstanding the same soule being loosed from the bodie is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall such as are the Angels because it subsisteth out of the bodie by it self neither is part of another So may it be said of the Word if it be constred aright with indifferencie that the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not onely God but also man and yet is in it selfe and by it selfe the perfect and whole person of the Godhead truelie subsisting before the flesh was that is the onelie begotten sonne of God For this selfe same person existing in it selfe from euerlasting and remaining for euer most simple and vncompound is by the assuming of humane nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Vnion or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ are so called also of many of the auncient Fathers which were sound in faith not that the flesh assumpted did adde any part to the subsistence of the Word or as if of the Persons of the Word and the humane nature as being vnperfect parts was made another perfect person of a certaine third Essence consubstantiall with neither of those natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the diuine nature onely doth now after the taking
For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receiue the properties of both natures Wherefore these kindes of speaches are false The Godhead is the manhoode or man was conceiued borne did suffer was dead and againe these The Man-hoode is the God-head or God is eternal immense vncircumscribed in place omnipotent giueth the holie Ghost dooth regenerate For al these are no more true and to be admitted than those A soule is a bodie or corporeal mortal visible and a body is a soul or a spirit inuisible immortal 1 Obiection The whole person of Christ is really omnipotent euerie where eternal c. The humanitie and the God-head are the whole person of Christ. Therefore both are reallie omnipotent euerie where eternal c. Aunswere This argument the Vbiquetaries who most of all ground vpon it and often vse it haue borowed from Schwenkefieldeans who commonly in their bookes reason thus Whole Christ is the natural onelie begotten Sonne of God is the true and the same GOD of the same infinite power and maiestie with the eternall Father conceiued borne of the Virgine suffered was dead rose againe ascended into heauen sendeth the Holie Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanitie also is the natural Sonne of god begotten of the substance of the Father from euerlasting and con-substantiall with the Father and the same GOD with the Father who is Creatour of all If then the Vbiquetaries collection bee lawfull and sound this doubtlesse of the Swenkefieldeans is lawfull also and sound but if the Swenkefieldeans collection bee corrupt and smelling of Eutyches heresie then that of the Vbiquetaries cannot bee at all good and sound But indeede both collections are Eutychian and Sophisticall they are Eutychian because two natures which are made equall in properties essentiall or which get and haue the same or equall essential properties are indeede made one nature and substance or are two substaunces of one nature Both opinions take cleane away the nature of the humanitie transform it into the God-head but the latter dooth further make two persons in Christ of the same nature It is also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect that before the incarnation subsisting in one nature onely or whether it bee considered as it is incarnate and now subsisting in two natures yet stil the transition and passing from the person to the natures is faultie and Sophistical For neither is it necessary that what is truly in and attributed vnto a person the same also should bee reallie in al things concurring in that person and bee affirmed of all The reason is because the parts or natures though vnited in the same person yet retain their properties operations vnconfounded Wherefore that which is proper vnto the godhead cannot agree vnto the person in respect of the flesh also but only in respect of the godhead Whole man vnderstandeth discourseth and hath motion of wil ye◠he doth not this by his finger or body but by his mind only whole man is mortal and doth go eat and drink yet none but a mad man or an epicure will therefore say that the soule also is mortal or doth goe eat and drink So not halfe but the whole person of Christ was before Abraham and from euerlasting did create and dooth preserue all thinges and tooke flesh But the fleshe neither was from euerlasting neither did create nor dooth preserue all thinges nor tooke flesh but was created and being assumpted and taken is susteined of the Word and in it So whole christ was wounded dead yet not his Godhead nor his soul This is wel learnedly declared explicated by Damascene lib. 3. ca. 7. in these words Whole christ is perfect GOD but not THE WHOLE of Christ that is not both natures are God For he is not god only but also man And WHOLE christ is perfect mā but not THE WHOLE of christ is man For he is not man only but god too For THE WHOLE signifieth the nature WHOLE the person Wherefore if the Vbiquetaries wil at al haue the illation enforcing of their conclusiō on these premisses to be necessary The Maior propositiō must be expoūded after this sort The person is god creator omnipotent eueriwhere whole that is as concerning all that which it is or in which it dooth subsist or which doth belong vnto it But the Maior taken in this sense is false most absurd as was shewed a litle before For the true sense thereof is this The person is euery where whole that is without diuision or sundering of natures or subsisting vndiuidably in two natures But the humanity is not that whole subsisting in two natures Not euery thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanitie the God-head mutually vnited one to the other yet as it hath beene said it is not hereof enforced that because the person is euery where therefore the humanity should be in proper substance present euery where For this is proper to the godhead neither is it really communicated to any creature or is in any Reply The diuinity is one present in al pleces but especially with the church The diuinity is but halfe christ Therefore only halfe christ is present with the church Answere 1. ther is an ambiguity doubtfulnes in the words halfe christ For if by halfe christ they vnderstād one nature which is vnited to the other in the same person the whole reasō may be granted namely that not both but one nature onely of christ though vnited to th' other that is his godhead is present with vs al things in his proper substance in al places at al times But they by halfe christ vnderstand craftily sophistically the one nature separated from the other as if the godhead were made to be with vs bare naked not incarnat But in this sense the Minor is false the Vbiquetaries own inuētiō For the same Word by reasō of the immēsnes infinitie of his essēce is whole euerywhere without his manhood yet so that he withall is abideth whole in his manhood personally vnited thereūto Wherefore the Word nether is nor worketh any where not vnited to the flesh albeit the flesh because it hath not an infinit essence but reteineth it circūscribed in place is not made to be present substātially in al those places in which the word incarnat or the word mā is 2. There is an ambiguity also double significatiō in the word present For the presēce wherby christ is presēt with his church is not of one kind Wherefore if the Maior be vnderstood of the presence of his substance in al places of his being amongest
vs al other thinges it is true For the substance or essence of the God-head onely not of the manhood to is immense exceeding all measure alwaies existing and beeing the same and whole in all thinges But it is false if it be vnderstood of the presence of his vertue or efficacie For according to this not onely whole Christ but also the whole of Christ is present with his Church only that is not onely his diuinitie but his humanity also but so as the difference notwithstanding is kept of both natures operations The humanitie therefore of Christ is present with all the elect in whatsoeuer places they be dispersed through the whole worlde not by any presence substantiall of the flesh in the bread and within their bodies but 1 By the efficacie and perpetuall valewe of his merite For God the Father dooth euen nowe behold the Sacrifice of his Sonne once accomplished on the Crosse and receiueth vs for that as a sufficient ransome and merit into his fauor 1. Joh. 1.7 The bloud of Jesus Christ his Sonne purgeth vs from all sinne that is both by his merite the efficacie or vertue of his merit 2 By the efficacie also of his humane will because Christ according to his humanity also earnestly both would wil that we be of god receiued into fauor quickned glorified through that his one only Sacrifice Psal 110.4 Heb. 5.6 Thou art a Priest for euer and also whatsoeuer he will yea with his humane will that hee powerfully effecteth and worketh not by the power of his fleshe but of his God-head or spirite omnipotent whome not the flesh but the God-head of Christ onely sendeth into the heartes of the elect and chosen Joh. 6.63 It is the spirit that quickneth the flesh profiteth nothing Rom. 8.11 God shall quicken your mortall bodies by his spirite dwelling in you 3 Hee is present with vs by coniunction and vnion Because all those that are to bee saued must needes be engraffed and knit together euen into christs humane nature that being engraffed into his humane masse they may bee quickned as branches liue fastned to the vine members coupled and ioyned to the head which ioyning yet of vs with the fleshe of Christ is not made by any naturall connexion of Christ and our fleshe or by any existence of Christs fleshe within our substance or of ours within his but by faith and the holy ghost in Christ our head dwelling in vs his meÌ„bers Ephes 3.17 That Christ may dwell in your harts by faith Rom 8.9 If any man hath not the spirit of Christ the same is not his Ephes 5.30 We are members of his bodie of his flesh and of his bones and they twaine shal be one flesh This is a great secret so forth 2 Obiection Whatsoeuer is to be worshipped and adored is omniscient omnipotent and euerie where present that is hath the essential properties of the Godhead reallie communicated with it Christs flesh is to be adored or is adorable because whole Christ is adored Therefore Christs flesh is reallie omniscient omnipotent and present eueriewhere Aunswere This verie same reason is among the principal argumentes whereby the Schwenfieldeans endeuour to frame after Eutyches manner a Maiestie and Deifying of the flesh of Christ But both these the Vbiquetaries are deceiued deceiue by the ambiguitie and diuers taking of the worde adored That is omnipotent omniscient which is adored that is which is adored in respect of it selfe or for it selfe The humane nature is adored not for it selfe or according to the proper nature of it selfe for that were idolatrous but it is adored for the Godhead vnited therewith personally Wherefore of the adoration of whole Christ is but ill inferred the omnipotence also of his flesh For the reason doth not follow from the honour of the person to the properties of the natures Replie That which is adored by reason of another is also really omnipotent omniscient by reason of another Christes fleshe is adored by reason of the God-heade in whose person his flesh subsisteth Therefore Christs flesh is also really ommniscient omnipotent by reason of the God-head Answere The Maior is false as is this That which is made base and humiliated by reason of another thing is also by reason of another thing obnoxious subiect to alteration For the Woorde was made base or humiliated by reason of the flesh and in the fleshe neither yet the Worde it selfe or the God-head felt any change or alteration but is humiliated and so saide to be after another maner because the Woorde doth not shew his Godhead in the flesh which we tooke in the forme of a seruant So then albeit the adoration of Christ God and man doth presuppose in him omnipotencie omnisciencie presence euerie where and the searching of hearts and â—eines yet is it not of necessity that the humane nature also which by reason of the God-head vnited to it in the same person is adored should be really omnipotent omniscient euerie-where For the adoration of christ is the honor worship which agreeth is yeelded one the same to whole christmaÌ„ god keeping notwithstaÌ„ding the differences in natures of the properties operations whereon Christs office honor doth depend For to adore worship christ is by the agnising knowledge of his person office to craue of him with a tru trust coÌ„fidence that those blessings which he hath promerited promised he wil as our mediator performe giue to vs according to the proper wil operation of each nature This adoratioÌ„ coÌ„sisteth of diuerse parts compriseth both natures keepeth their properties operations though vnited yet stil distinct craueth that whole Christ in performing his promised benefits wil worke those things by his God-head which are proper to his God-head by his flesh those things which are proper to his flesh For his benefits are no otherwise to bee craued asked of him than as himselfe wil doth performe theÌ„ to vs he performeth theÌ„ stil keeping the difference of both natures Wherfore they who craue of christ the Mediator the benefits promised in the Word do necessarily acknowledge him omniscieÌ„t the searcher of hearts omnipoteÌ„t present euery where of himself beholding hearing our necessities coÌ„plaints This agnising this honor is proper to God and agreeth is yeelded to Christ man in respect of his God-head only not of his humanity For in one act or view vnchaÌ„geable to behold know vnderstand from euerlasting of himselfe al thinges past preseÌ„t to come but chiefly the needs wants necessities desires of his whole church again to send the holy ghost into the harts of al the elect chosen who haue bin eueÌ„ since the beginning of the world by this spirit to teach theÌ„ with in to iustifie regenerate coÌ„fort theÌ„ to giue to theÌ„ eternal life these I say are not
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatiō that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that cōdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our ascēsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
shall deliuer me from the bodie of this death Reu. 22.17 The spirit the Bride say Come Lord Jesu which they say not who are not ready to receiue the Lorde For the wicked tremble and shake at the mention of that iudgement THE THIRD PART OF THE CREED Of the holy Ghost the sanctifier IN this last part of the Apostolike confession are cōteined six articles whereof the first speaketh of the person of the holie Ghost the next of the Church which is gathered confirmed and preserued by the holy Ghost the foure articles following are of the benefites bestowed by the Holy Ghost on the Church and first of the communion of Saints Secondly of remission of sinnes Thirdly of the resurrection of the flesh Lastly of euerlasting life The chiefe Questions of the holy Ghost or holy spirite 1 What the name spirit signifieth 2 Who and what the Holie Ghost or spirite is 3 What is the holy Ghosts office 4 Of whom the holy Ghost is giuen and wherefore 5 To whom he is giuen 6 How he is giuen and receiued 7 How he is reteined and kept 8 Whether he maie be lost and how 9 Wherefore he is necessarie 10 How we may know that he dwelleth in vs. 1 * It is here to be noted that this Questiō serueth more properlie for the latine which vseth this name Spiritus only when as we in English vse as much or more rather the word Ghost than Spirit when wee speake of the third Person WHAT THE NAME SPIRIT SIGNIFIETH THE name spirite is taken sometimes for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and liuing of a spirituall essence wielding moouing and stirring some thing So first God essentiallie and personallie is a spirit that is incorporeal without any bodilie dimensions or quantitie inuisible Secondly The Angels also whether good or bad are in this sense spirites Thirdly after the same manner the soules of men are called spirits Gen. 2.7 Hee breathed in his face breath of life that is he sent in a spirit or soule into him When the woorde spirit is taken for an effect it signifieth 1. The aire moued 2. The mouing it selfe and motion of the aire 3. The wind and moouing vapours 4. Spirituall effects or motions good or bad So is it said The spirit of fear And contrary The spirit of Princes that is courage likewise The spirit of fornication 5. New spirit signifieth the giftes of the holy spirit In this doctrine which we haue in hand Spirit signifieth the cause stirring and moouing namely the third person of the God-head which is forcible in the mindes and wils of men And this third person of the God-heade is called a spirit 1. Because he is a spiritual essence or substaunce incorporeall and inuisible 2. Because he is inspired of the Father and the son that is because is the immediate stirrer and moouer of diuine works The Father and the Sonne mooue but by this spirit 3. Because himselfe inspireth and immediatly worketh motions in the harts of the Elect whence he is called Luk. 1.35 The power of the most high 4. Because hee is God equall and the same with the Father and the Son And god is a spirite This third person of the God-head is called Holie 1. Because he in himselfe by himselfe and of his owne nature is Holie 1. Because he is the hallower or sanctifier that is he immediatly halloweth or sanctifieth and maketh holie others The father and the sonne sanctifie by him and therefore mediatelie 2 Who and what the holy ghost is THE holie ghost is the third person of the true and onelie god-head proceeding from the Father and the Sonne and coeternall coequal and consubstantial with the Father and the Son and is sent from both into the harts of the Elect to sanctifie them vnto eternal life Here are we to say the same thinges of the Godhead of the holy Ghost which haue bin spoken before of the Godhead of the son For this definition is also to be prooued and confirmed by the proofes of the same foure partes 1 That the holy Ghost is a person 2 That he is the third person or that he is other distinct from the father and the Sonne 3 That he is true God with the Father and the Sonne or that he is equall to the Father and the Sonne 4 That he is of the same God-head with the Father the Sonne or that he is consubstantiall vnto both FIrst therefore that the holy ghost is a person is prooued 1 By his apparitions Because he hath appeared visible Luk. 3.22 The holy ghost came downe in a bodilie shape like a Doue Act. 2.3 And there appeared vnto them clouen toungs like fire and it that is the fire or the holie ghost sate vpon each of them Seeing then the holy Ghost descended in bodilie shape vpon Christ and sate vpon the Apostles it followeth that he is subsisting For no qualitie or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee Neither is the aire the place or subiect of holinesse godlinesse loue of God and other spiritual motions but the mindes of men 2. He is proued to be a person because he is called god 1. Cor. 3.16 Know yee not that yee are the temple of god and that the spirite of god dwelleth in you Acts 5.3 Why hath satan filled thine hart that thou shouldest lie vnto the holie Ghost And in the next verse he saith Thou hast not lied vnto men but vnto god See also Isai 40.7.13 Actes 28.25 Ephes 4.4.30 Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God yet this cannot bee but he must be a subsistent or person seing God is a being but our godlinesse goodnesse Godly motions and other diuine affections cannot be called God 3. He is a person because he is the author of our Baptisme and we are baptized in his name that is by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing or of a thing not existing neither are wee baptized in the name of the graces or giftes of God 4. Because the properties of a person are attributed vnto him as that hee teacheth that he distributeth giftes euen as he wil that he comforteth confirmeth ruleth raigneth likewise that hee sendeth Apostles that hee speaketh in the Apostles Luke 12.12 The holie Ghost shall teach you in the same houre what yee ought to saie So also he declareth the thinges to come Ioh. 16.13 The spirite of truth wil shewe you the thinges to come Hee giueth prophecies he commaundeth and willeth that the Apostles be separated and lastlie he appointeth teachers in the church All these are thinges proper vnto a person existing intelligent endued with a wil working
3 The same diuine woorkes which are attributed to the Father and the Sonne are also attributed to the holy ghost and in those both the general and vniuersal workes and also those miraculous workes which consist in instituting and informing the Church So in Iob. 33.4 creatiō is attributed vnto him The spirit of god hath made me the breath of the Almighty hath giuen me life Other woorkes are attributed to him also in other places especially that he quickneth regenerateth illuminateth and worketh miracles 4 Equall the same honor is giuen to the holie ghost which is giuen both to the Father and the Sonne To no creature but to God alone is to be giuen diuine honour that is honour proper to God onely But this is giuen to the holy Ghost Therefore he is god equal with the Father and the Son 1. John 5.7 There are three which beare witnesse in Heauen The Father the Woord and the holie Ghost and these three are one The holy Ghost therefore is the same true God with the father and the Sonne Mat. 28.19 Go and teach all nations baptising them in the name of the Father and the Sonne the holy ghost By this testimony we are taught First That we are baptised also into the name faith woorship and religion of the holy ghost Secondly That the holy Ghost is author also of baptisme and the ministerie In like sott also wee beleeue in him That sinne which is committed against him is not remitted We are his temple 5 Those things which are spoken in the old testament of God or Jehouah are applied in the newe testament to the holie ghost Obiection Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Sonne send him Therefore the holy Ghost is not equall with the Father and the Sonne Answere We deny the maior For hee that is sent may bee equall with him that sendeth For Christ also being sent of the Father yet is hee equall with the Father This sending dooth not betoken any seruile subiection Obiection 2. Hee that receiueth of another is not equall with him who giueth The holie ghost receiueth of the Father and the Sonne Therefore he is not equall with both Answere The Maior is true of one that receiueth of another but a part and not the whole but the holy Ghost receiueth the same and whole essence of the father and the Sonne Againe it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time Thirdly to the Minor we say That he receiued as touching the ordeining and sending of him to vs to teach vs immediatly But this sending establisheth and confirmeth his equalitie because it is a diuine woork and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality Fourthly and lastly That the holy ghost is one and the same true god with the Father and the Sonne is prooued by these reasons 1 Because he is the Fathers and the Sonnes spirit But the diuine essence cannot be multiplied as neither can an other bee created nor the same diuided Therefore the selfesame and that whole must needes bee communicated to the holy Ghost which is the essence of the Father and the Sonne From both which the holy ghost proceedeth as the spirit of God in God and of God 2 There is but one true God The holy ghost is true God Therefore the holy ghost is that one and the same true God with the Father and the Sonne consubstantiall with both 3 There is but one Iehouah that is one diuine Essence or Being one essentially who alone is of none but himselfe communicateth his beeing to al thinges and preserueth it in them The holy Ghost is Iehouah Therefore he is the same with the Father the Son God consubstantial with both Obiect He that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answere 1 The Maior is true in creatures but not in God 2 There is an ambiguity in this terme To be of another Hee that is of another and hath not the same or whole essence is not consubstantiall But the holy ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inuerting the argument we aunswere That hee who is of the Father and from the Father is consubstantial with him as likewise with the Son of and from whom he also is 3 What is the office of the holie Ghost THE office of the holy ghost is sanctification Jn this one name of sanctification are comprehended all his benefites Whereof wee may put these as the generall heads 1 To teach and illuminate Hereof he is called the teacher of trueth Likewise the spirit of wisedom gladnesse faith feare boldnesse Ioh. 14.26 The holy ghost whom the Father wil send in my name he shall teach you al things bring al things to your remēbrance which I haue told you Ioh. 16.13 The spirit of trueth will lead you into all trueth And hee taught the Apostles at Whitsontide when they were rawe before of Christs death and his kingdome Hee powred into them the miraculous knowledge of tongues and fulfilled the testimonie and record of Ioel. 2 To regenerate that is to worke faith conuersion in the hearts of the chosen Ioh. 3.5 Except a man bee borne of water of the spirit he cannot enter into the kingdome of God Matth. 3.11 J baptise you with water to amendment of life but he that commeth after me he wil 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 Iohn and of other ministers 3 To conioin vs with Christ and God to make vs partakers of all Christs benefits 1. Cor. 6.11 But yee are washed but yee are sanctified but yee are iustified in the name of the Lord Jesus and by the spirit of our God 1. Cor. 12.3.4 No man can say that Jesus is the Lord but by the Holy Ghost There are diuersities of gifts but the same spirit And verse 13. By one spirite are wee all baptised into one spirit 1. Cor. 6.19 Know yee not that your bodie is the temple of the Holy Ghost which is in you whom yee haue of god So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit 4. To rule and gouerne Rom. 8.14 As many as are led by the spirit of god they are the sonnes of god Act. 2.4 And they began to speake with other tongs as the spirit gaue them vtterance To bee ruled and guided by the Holy ghost is to bee instructed with wisedome and counsell
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
are not al alwaies estrâ—iâ—ged from the church but are sometimes made members of the visible Church though sometimes they depart from it 1. Ioâ— 2.19 They went our â—ro vs. Act 2â— 29 Grieuous wolues shall enter in among you Obiect These terms are mutuallie affirmed one of the other To be saued Elected To Beleeue For al beleeuers are Elected and to be saued And al who are to be sâ—uâ—d and are Elected do beleeue Aunswere These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleeuers and al that are to be saued are Elected and that alwaies and at all times But all that are Elected are both beleeuers and to bee saued but yet not alwaies The Elect are to be saued alwaies but are not both beleeuers and to be saued alwaies For at one time they maie bee saide that they are to bee saued and at another that they are beleeuers at another that they are saued Thus faire then are these terms mutually affirmed each of other as that al the Elect doe beleeue or shal beleeue before the ende of their life For now is the time of grace then shall be the time of iudgement Obiection Christ notwithstanding calleth those which were not as yet câ—nuerted of the Gentiles his sheepe J haue saith he other sheepe which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheepe seeme to bee of the general flock Aunswere They were then sheepe according to the prouidence and counsel of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In sum The Elect are not alwaies members of the church but yet it is required of necessity that in this life they bee brought vnto the Church though it be sometimes euen at the very point of death This is it which is said That all the Elect must in this life beginne eternal life The Reprobate are indeed sometimes members of the church neither are they alwaies estranged from it but their comming is no true comming to the Church neither are they euer members of the inuisible Church that is of the Church and companie of Saintes For from this they are euer aliens 8 Whether the Elect may fall from the Church and the Reprobate abide alwaies in the Church THIS question is cleared laid open by those things which are spoken of the vnchangeablenes of election and of the perseuerance of the Saints The Elect cannot 〈◊〉 holy and 〈◊〉 â—om the Church and godly The Elect when they are once indeede come vnto the Church of the Saints they may sometime fall from it but wholy and finally forsake it they neuer can Not wholy because they neuer so defect or fall that they become enimies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance 1. Jâ—h 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Isai 42.3 A bruse breede shall hee not breake and the smoking flaxe shall he not quench Ioh. 10.28 No man shall plucke my sheepe out of mine hand The reprobate at the length fall finally from it All the reprobate hypocrites do at length finally depart from the Church and together with those giftes which they had they leese also those gifts which they seemed to haue Obiect The Godlie also oftentimes fal away as Dauid and Peter Ans They fall but neither wholy nor finally which also befel vnto Peter For he retained still in his minde the loue of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Dauid also did not wholy fall away but beeing rebuked of the Lord by the Prophet hee truely repented and shewed that his faith was not quite dead but in a slumber rather for a season But hypocrites and the reprobate doe at length wholy and finally reuolt and fall away For they doe so at last fall away that they neuer returne to repentance And because the true loue of God was neuer in theÌ„ so neither themselues euer were of the number of gods elect Saints therfore at length they wholy and altogether depart and fall away from the Church 9 What is the vse of this doctrine THE vse of this doctrine is 1. That the glorie of our saluation be in whole ascribed and giuen to God What hast thou that thou hast not receiued 2. That we may haue sure and certain comfort This we shall haue when as wee shall not doubt of those things which are here taught and that especially if euerie of vs be certainely perswaded that the decree of God of sauing his elect is altogether vnchangeable and further that himself also is of the number of the elect euen a member of the inuisible Church and therefore shâ—ll neuer depart from the Church and communion of Saints because it is sanctified of God and therefore is holy and conformed vnto God not in perfection but is holy first by imputation by reason of the holines of Christ imputed vnto it next by inchoation because the holy Ghost dooth by little and little renew it and repuâ—ge it from the filth of sinne and lastly it is holy because it is dedicated to a holy sacred and diuine vse and seuered from the wicked which are without the church To beleeue therefore the holy Church is to beleeue that in this visible companie and society are some true repentants and truely conuerted and my selfe to be a liuely member of the inuisible and visible Church OF THE COMMVNION OF SAINTS THE Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost The Communion of Saints signifieth 1. The communion of Christes members with him and among themselues The Vnion of the Church with Christ and of his members among themselues 2. The communion or participation of all Christs benefites For all the Saints haue the same reconciliation redemption righteousnes saluation sanctification by and for Christ All the Saints haue the same benefits common which are necessarie to saluation Eph. 4.4 There is one bodie and one spirit euen as ye are called in one hope of your vocation one Lord one Faith one Baptisme 3. Jt signifieth the distribution of speciall giftes These particular giftes also are common to the whole Church as which are bestowed on some members of the Church for the saluation of the whole bodie euen For the gathering together of the Saints Eph 4.12 for the worke of the ministerie and for the edification of the bodie of Christ But they are so distributed vnto euerie member as that some excell and goe before othersome in gifts and graces in the Church For the gifts of the holy Ghost are diuers and to euerie one of vs is giuen grace
according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to
is grasse But if they vrge the verie woorde in these speeches it will followe that not onely after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and commeth not againe as also flowers and shadowes whereunto man is compared doe so perish that they are not recouered Psalm 88.5 I am counted as the slain lying in the graue whom thou remembrest no more In these wordes the Prophet doth not signifie either himselfe or the dead to bee exempted from Gods prouidence but he complaineth that he is forsaken of God euen as the deade seeme to men not to bee cared for of him and therefore he speaketh not according to the sense of faith but of his owne opinion and weaknes miserie who iudgeth those to be forsaken and neglected of God whose deliuerie for a while he dooth differre But what faith in the meane season suggesteth and telleth the godly euen when they wrestle with temptation he sheweth Psalm 11.2 when hee saith The iust shall bee in euerlasting memorie Psal 146.4 His spirit departeth and he returneth to his earth thē his thoughts perish Here he saith not the spirit or soul of men perisheth or vanisheth or dieth or is bereaued of sense but that it departeth to wit from the bodie wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his bodie which was made of earth as is written Gen. 3 and Eccles 12. And lastly he saith that his thoughtes perish which is not that the soule is after this life bereaued of reason iudgement and sense of the mercy or wrath of God but that his purposes and counsels are made frustrate which man in this life had setled with him-selfe to bring to passe in which sense it is said Psalm 112.10 The desire of the wicked shal perish They gather also other sayings which take away all praising and worshipping of God from the dead As Psal 88.10 Wilt thou shew a miracle vnto the dead Or shall the dead rise and praise thee But in such speeches death and hell or the graue haue two significations They who are spiritually dead whether before or after the death of the bodie that is they who are depriued of gods grace forsaken and reiected of god and are in hell that is in the place torments of the damned or else in this life despairing and destitute of comfort shall not praise god at all neither in this life nor in the life to come But they who are dead not spiritually but corporally onely albeit they shall not praise god in this life while their bodies are in hell that is in the graue yet in soul they shal not cease to acknowledge and praise god in the other life vntill when receiuing their bodies againe they shall magnifie him in both in the celestial eternity But in the meane season because god will also be agnised and magnified of men in this life therefore both the whole Church and euerie one of the faithfull not only pray that they may not fall into that forsaking into that sense of gods wrath wherewith the wicked are oppressed but also desire that they may bee in this mortall life preserued and defended vntill the end thereof by god appointed be expired For the Saints doe not simply stand in feare of the bodily death and graue but that they may not be forsaken of god neither fall into desperation and destruction or their enimies insult against god when they are ouerthrowen this with daily and ardent praiers and petitions they beg and craue continually Nowe that which the aduersaries ad farther out of the Psal 146.2 I will praise the Lord during my life as long as J haue anie beeing I will sing vnto my God this maketh nothing with thē For he restraineth not the praising of God to the time of his mortal life but only he saith that he wil spēd all that time in Gods praises which notwithstanding in manie other places he extendeth to continue al eternity as Psal 34. I wil praise the Lord continually But oftentimes this particle vntill or as long as signifieth a continuance of the time going before some euent without any excluding of the time following as 1. Cor. 15.25 He must raign vntil he hath put al his enemies vnder his feete Iob. 10.20 Let him cease and leaue off from mee that I maie take a little comfort before I goe and shal not returne Hee denieth in these wordes that he shall returne into this mortall life and to conuerse among men in this woorlde but hee denieth not that hee in the meane season hath his beeing and doth liue vntil againe he see God in his flesh euen the same Iob who thē was afflicted As himself saith ca. 19.26 Iob 3.11 Why died I not when I came out of the womb Here also Iob dooth not denie the soules after death to bee liue feele and vnderstand but only he saith the miseries of this present life are not felt If they vrge that neither the euils of the life to come are felt because then Job shoulde wish for a bad chaunge we aunswere that Iob wisheth not for the death of the wicked but of the godly But if they ad furder That Job dooth make Kings and Princes also which gather gold vnto them smal and great that is al men good and bad partakers of this rest our aunswere is out of the processe and course of his whole speech that Iob dooth not teach here what is the state of men after this life but onely desireth to bee rid of his present miserie and therefore through humane infirmity and impatiency doth compare the sense and feeling of his present miseries with the death and state of the dead whatsoeuer it be as they who are grieuously tormented with present distresses and calamities prefer any thing whatsoeuer before that which they suffer So also chapter 7. hee speaketh as one despairing of deliuerie in this life Remember that my life is but a wind and that mine eie shal not returne to see pleasure For so hee expoundeth himselfe when he addeth He shal returne no more to his house neither shall his place knowe him anie more So likewise cap. 17. My breath is corrupt and the graue is readie for me They are woords of one despairing of life and saluation god being wrath and angry But chapter 34.14 when it is said If he set his hart vpon man and gather vnto him selfe his spirit and his breath Al flesh shal perish together it is not saide that the soule dooth sleepe or perish but that by the departure thereof the body dieth and is dissolued Further they adde Jf presently after death the godlie were blessed then iniurie was doone vnto them who were called againe into this mortall life But to this we aunswere That neither god can be iniurious to any man whereas he is in no mans debt neither can any thing happen better
or more acceptable vnto the godly than to serue for the manifesting of gods glory either by life or by death As Phil. 1. it is said As alwaies so now Christ shall be magnified in my body whether it bee by life or by death c. Last of all if they say that the soule hath neither sense nor action but by bodilie instruments and therefore being naked and destitute of these is destitute also of sense motion and operation To graunt vnto them this Antecedent of the soule being in the bodie yet notwithstanding of the soule freed from the bodie both learned Philosophers confesse the contrarie the word of god testifieth the contrarie as 1. Cor. 13.9 We know in part we prophecie in part but when that which is perfect is come then that which is in part shal be abolished OF EVERLASTING LIFE THIS Article is placed in the end 1. Because it is perfectlie fulfilled after the rest 2. Because it is an effect of all the other articles that is we beleeue all the other articles for this and all things that we beleeue were done that we might beleeue this article and so at length inioy euerlasting life This article is the end and roofe of our whole saluation and life The chiefe questions of euerlasting life 1 What euerlasting life is 2 Of whom it is giuen 3 To whom it is giuen 4 Wherefore it is giuen 5 When it is giuen 6 How it is giuen 7 Whether in this life wee may bee assured of euerlasting life 1 WHAT EVERLASTING LIFE IS What life is in generall LIFE is defined among Philosophers diuersly and it is indeede a word of diuers significations signifiyng diuers things In generall it is either the verie existence and being of the soul with the bodie or the operation of a liung thing that is it signifieth to be or to doe those things which are proper vnto a liuing nature for it is taken both for the first act and for the second Therefore death is the destruction of a liuing thing and of the power or facultie of woorking Or Life is an aptitude of a liuing thing to worke the operations proper vnto it and is also the operations themselues by reason of the Vnion of the bodie with the soule Generally both as touching god and Angels and men it is the existence or being of a liuing thing and the facultie or power wherewith euerie liuing thing beeing endewed dooth exercise the operations and actions of life Spirits also liue but they haue not that from life but from their very nature essence Now when we mention euerlasting life we restraine the word for then it speaketh of the euerlasting life of men Angels That is called Euerlasting 1. Which hath neither beginning nor ending Life euerlasting hath a beginning but no end 2 Which hath no beginning and hath an ending as the decrees of god 3. Which hath a beginning but shal haue no end as euerlasting life But this question seemeth vnexplicable because it is said thereof Jsai 64.4 and 1. Cor. 2.9 Neither eie hath seene neither eare hath heard neither came into mans heart the things which god hath prepared for them that loue him Yet we will see what may be knowen concerning this question of the holy Scripture 1. Life in generall signifieth to liue or to be as wee restraine beeing to a thing liuing that is to bee endued with a soule which soule is that whereby we liue and the naturall life is the remaining or dwelling of the soule in a liuing bodie and the operation of the soule or the facultie of the soule working those actions which are proper to a liuing thing For the soule is the essential forme of life which who haue liue 2. Euerlasting life is nothing else but to be as we restrain being to a regenerate man which To be The full definition of euerlasting life is to haue the Jmage of god restored according to which we were at the first created But to explane expouÌ„d this we haue need of a more ful definitioÌ„ Wherefore euerlasting life is the habitation or dwelling of god in Angels and men by the holie ghost and the true knowledge of god his will and all his woorkes kindled by the same spirite in their hearts and true and perfect righteousnes and wisedome that is a perfect conformitie and correspondence of their will and powers and operations with the minde and will of god as also a ioy resting on god and a sufficiencie of all good thinges in god as touching both soule and bodie which shall neuer be interrupted hindered or haue an end Life euerlasting is 1 The knowâ—ege of God and wisedome The proofe and confirmation of the partes of this definition is easie 1. It is the knowlege of God and wisedome Iohn 17.3 This is life eternall that they know thee to bee the onelie verie God and whom thou hast sent Iesus Christ 2. 2 Righteousnes It is righteousnesse Luk. 20.36 They are equall vnto the Angels 3 Ioy. 4 Sufficiencie in God and are the sonnes of God since they are the children of the resurrection 3. It is ioy Ioh. 16.22 Your ioy shall no man take from you 4. It is sufficiencie in god Reuel 21.22 The Lord god almightie and the Lambe are the Temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it All those good things which we possesse here shall then be perfect 1. Cor. 13.10 When that which is perfect is come then that which is in part shall be abolished 5 Without interruption 5. It shall not be interrupted Reuel 21.4 God shall wipe away all teares from their eies Luk. 1.33 Of his kingdome shall bee no end Dan. 7.27 And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome that is which hath neither beginning nor ending 3 Euerlasting life is that which hath a beginning but is without end In this third sense also shall wee enioy euerlasting life Obiection Euerlasting life is to liue euerlastinglie But the wicked also shall be raised and be immortall because they shall liue eternally Therefore the wicked shall haue euerlasting life Answere By the name of euerlasting life is not meant the presence of the soule in the bodie that is the naturall life but this being presupposed there is furder meant a spirituall life which the holy Ghost woorketh by his proper function and office Now with the naturall life in the wicked shall bee ioyned 1. A reiection from God 2. A priuation and want of the knowledge and grace of God 3. A perpetuall and vnutterable torment and vexation Their worme shal neuer die There shall bee weeping and gnashing of teeth Here-by is vnderstoode that euerlasting
correlatiue As therefore the things cannot be without the signe so if you take away the signe from the thing it remaineth no more a signe because the relation consisteth in the ioining of things As the master is no more a master if he haue no seruaunt Wherefore the thinges and their signes are distinguished but not sundered and separated Briefer thus Jn euery sacrament are the signe and the thing signified The thing is christ himselfe and his benefits or the communion and participation of christ and his benefites The thing and the sacrament differ in this The thing is not properly the sacrament neither are the signes sacramentes The signe is not the thing but if you take away the signe the thing remaineth no longer neither the signe if you take away the thing Therefore they are to be discerned not to be sundered Wherefore these two must be together so that if one be takeÌ„ awaie the other remaineth no longer that which before it was said to be Of all this which hath been said we conclude that there is a sacramentall vnion and coÌ„iunction of the things signes in sacraments and it consisteth â— Jn a similitude whereby the thing is signified shadowed and reâ—â—â—sented For if the signes haue not a resemblaunce and similitude with the things they are nowe no longer signes 2 In the ioint-receiuing of the things and signes In these consisteth the coniunction of the things and signes 7 In what the things differ from the signes THE signes differ from the things signified 1. In substauncâ—â— The signes are corporeall visible earthly the thinâ—â—â—â—â—uenly inuisible spiritual Obiection But the body of 〈◊〉 is a corporeall thing Aunswere By spirtuall things are here meant those which are through the woorking of the holy ghost receiued by faith onely and not by any part of our body 2. They differ in the maner of receiuing the signes are receiued by the hand mouth and partes of the body and therefore also of vn◠〈…〉 are receiued by faith onely and the spirit and therefore of the faithful only 3 In the end or vse The things are giuen for the possessing of eternal life they are eternal life it selfe or some part thereof The signes are receiued for the sealing confirming of our faith concerning the things theÌ„selues promised 4. The things signified are necessary are necessarily receiued of all the members of the true church The signes are receiued of them only who are able to receiue them The signes are diuerse the rites and ceremonies variable the things are perpetual and the same in al sacramentes 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture THe forms of speaking of sacraments are partly proper Proper formes of speaking partly figuratiue The proper are 1. When the sacraments ar called tokens signs seals those sealing confirming vnto vs that God wil giue those things which he hath promised So CircuÌ„cision is a seal of the righteousnes of faith And it shal be a signe in thy flesh 2. When vnto the signes are expresly adioined promises namely that we shall receiue the things signified by theÌ„ as when it is said Mar. 16 16. He that shal beleeue be baptized shall bee saued A figuratiue or sacramentall kind of speaking is Figuratiue forms of speaking 1. When the names of the things are giuen vnto the signes as the Paschall Lambe called the Passeouer 2. Contrariwise when the names of the signes are attributed to the things 3. When the properties belonging to the things are attributed to the signs As the bread which we brake is it not the communion of the body of christ so baptism is said to wash away sins to saue to regenerate 4. When coÌ„trariwise the properties of the signs are attributed to the things themselues As The rocke was christ We are washed by the bloud of Christ Al these phrases of speech signifie the same thing which is the promise of god adioined to the ceremony this therefore 1. Because the signs represent and seale the things Baptism is the washing of regeneratioÌ„ 2. Because the things the signs are together receiued by the faithful in the right vse therof 9 What is the right and lawful vse of Sacraments THE right vse of Sacraments is In the right vse of sacraments is respected 1 The institution of Christ which must be pure 2 The persons receiuing who must be beleeuers 1. When the rites ordained by God are obserued and not corrupted The institution of Christ is to bee retained pure and vncorrupt the additions of Antichrist are to be taken away and those things which he tooke away are againe to be added 2. When those persons vse those rites for whom God hath ordained them Wherefore the houshold of Christ onely that is Christians who by profession of faith and repentance are the Citizens of the Church must vse these rites Act. 8 37. If thou beleeuest with all thine heart thou maist bee baptized So also they are baptized of Iohn Matth. 3.6 who confesse their sinnes 3 The end for which they were instituted 3. When the rites and Sacraments are vsed to that end for which they were instituted For it is not lawfull to transforme the rites to any other ende or vse besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signs be changed or conuerted to another vse or the couenaunt not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right vse are no Sacraments but rather vain and fruitles spectacles neither haue they the nature of Sacramentes But the right and lawfull vse of them consisteth especiallie in faith and repentance They who haue not this vnto them the Sacraments are no Sacramentes Wherefore they are besides themselues who say that vnbeleeuers and infidâ—ls receiue together with the signes the things signified by the signes 10 What the wicked receiue in the vse and administration of the Sacraments The wicked receiue the bare signe without the things thereby signified THE wicked receiue the bare signes onelie and those to their iudgement and condemnation 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments But they neglect the right vse of them who receiue them vnworthily Wherefore Paul also saith 1. Cor. 11.27 Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthilie shall bee guiltie of the bodie and bloude of the Lorde But the wicked eate and drinke it vnworthily because they prophane the sacramentes and transforme God into the Diuel and the sonnes of God into the sonnes of the Diuel 2. Vnto whom nothing is promised in the Woorde to him the sacraments seale nothing For after what manner and vnto whom a Charter promiseth any thing after the same maner and to the same men doth the signe and seale annexed vnto
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions 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 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne 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 bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
wil and hart that we may haue a hatred of sinne and contrariwise a purpose to liue according to the wil of God That this two-fold washing from sinnes is signified by the sacrament of Baptisme is apparant by this place Mar. 1.4 He preached the Baptisme of amendment of life for remission of sinnes Wherefore Baptisme is a Symbole and signe of both washinges 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 euer ioined together neither can bee without the other Roman 8.9 If anie man hath not the spirite of Christ the same is not his In summe to be washed by the bloode of Christ is to receiue remission of sinnes for the blood-shed of Christ To be washed by the holy ghost is to be regenerated that is to haue our euil cogitations in vs chaunged into good and also to haue in our will an heart a desire and endeuour to obey God Now then our iustification and our regeneration differ in that our iustification is a washing by the bloode of Christ our regeneration is a washing by the holie Ghost as hath been alreadie said But Baptisme is the signe or seale of both both of iustification and of regeneration Regeneration or the mutation of our euill inclinations into good although it bee not perfect in this life yet the beginning thereof is here in al the godly and that mutation is felt of al the godly in this life so that they are greatly also grieued for the defect thereof Wherefore Baptisme comprehendeth 1. The signe which is water 2. The ceremonie as the sprinkling of water or the dipping into and againe returning out of the water 3. The things themselues which are First the sprinkling of the bloode of Christ and the imputation of his righteousnesse Secondly the mortification of the old man for which cause we are said to put on Christ in Baptisme Thirdly the quickening of the newe man into a certaine hope of the resurrection to come by christ Fourthly The signe which not only signifieth but also confirmeth Fiftly The signe which hath that autority and power of confirming from the commandement and promise of god 2 What are the endes of Baptisme THE ends of Baptisme are 1. That it should be a mark whereby the church maie be discerned from all other nations and sects Goe and teach all nations baptizing them 1 To be a discerning badge of Christians as if hee should say Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart al them them alone baptize separate vnto me Act. 10.47 Can anie man forbid water that these should not be baptised which haue receiued the holie ghost as wel as wee 2 The chiefe and proper end of Baptism is 2 To confirme our faith to be a confirmation of our faith that is a testification when Christ testifieth that he washeth vs with his bloode that he bestoweth on vs remission of sins iustification and regeneration Or the chief end of Baptism is to be the sealing of god also the sealing or obsignation of the promise of grace and a testimonie of gods wil that hee giueth vs these giftes at this present and will giue them euer hence forwarde For hee baptizeth vs by the hands of his minister and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs appeareth by this also which followeth namely because wee are baptised in the name of the father and the sonne and the holy ghost that is wee are assigned and deputed to God the father the sonne and the holy ghost and are claimed to be his owne 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised 3. Testimonies of Scripture also confirme the same Act. 22.16 Why tariest thou Arise and bee baptised and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16 He that shal beleeue and shall bee baptised shall bee saued Roman 6.3 Know yee not that al we which haue beene baptised into Iesus Christ haue beene baptised into his death We are buried then with him by Baptisme Tit. 3.5 According to his mercie he saued vs by the washing of the new birth and the renuing of the holie Ghost 1. Pet. 3.21 To the which also the figure that now saueth vs euen baptisme agreeth By this end of baptisme it appeareth why baptisme is not reiterated or vsed againe namely because baptisme is a signe of our receiuing into fauour and the couenaunt which is euer firme and ratified to them who repent seeing it dependeth not on the person of him that baptizeth Moreouer regeneration is wrought but once onelie For hee who is once truely engraffed into Christ is neuer cast out and therefore it is sufficient that baptisme which is the washing and signe of regeneration bee receiued but once onely chiefly seeing regeneration or saluation hath not a necessary dependance on baptisme 3 To bind vs to be thankful vnto God and to be a testimony of this our duty 3 Baptisme is instituted to bee a testification of our dutie towards God and a binding of vs and the church to the knowledge and worshippe of God into whose name wee are Baptised Wee binde our selues in Baptisme to thankefulnes namelie fiâ—sâ— to faith that is to receiue the promised benifits with faith and then withall vnto repentance and amendment of life Rom. 6.3 Wee are Baptised into the death of Christ 1. Cor. 9.11 Such were some of you but ye are washed To bee baptized into the death of Christ is 1. To be partakers of Christes death no otherwise than if our selues were dead 2. To die also our selues which is to mortifie the lustes of our fleshe This mortification god promiseth vs in baptisme bindeth vs vnto it 4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse 4 To aduertise vs of the Crosse of our preseruation and deliuerance and of the preseruation of the church therein and of the deliuerance of the Church from it Mat. 20.22 Are ye able to be baptised with the baptisme that J shall be baptised with Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew For we are dipped in deed but we are not drowned or choked in the water Moreouer in respect of this end Baptisme is compared vnto the floud For as in the floud and diluge some were shutte into the Arke the rest of mankind perishing so in the Church they who cleaue vnto Christ although they bee pressed with calamities yet at length in their appointed time they are deliuered Hither also belongeth that place of Paul where he coÌ„pareth the passing ouer the red Sea to Baptism 1. Cor. 10.2 Al were baptised
cup is the new testament Or the couenant as both the * Berith greeke and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrue word admitteth Now it is called the new couenant that is renewed or to speake it in a woord fulfilled And this new couenant is our reconciliation with God the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled finished without any obseruation of the ceremonies of the old Passeouer The supper is called the new couenaÌ„t because it is a signe and a seale of this couenant signing and sealing vnto vs our reconciliation with God and our coniunction with Christ which is wrought by faith Now in calling the supper the new couenant first he comprehendeth both the promise and the condition which is expressed in the promise namelie faith and repentance Whereof also it foloweth that the supper was for this cause also instituted that it might bee a bond to bind vs to lead a christian life Secondly hee maketh an opposition betweene the new couenant and that couenant which was the Passeouer together with the rites thereof For the supper signified Christ offered The Passeouer signified Christ who should bee offered There is notwithstanding no small similitude and agreeing of both For both signifie our reconciliation with God and coniunction with Christ Jâ— my bloud which is shed for you for remission of sinnes The shedding of Christs bloud is the merite for which beeing apprehended of vs by faith we receiue remission of sinnes For as often as yee shall eate The supper therefore is often to be iterated and celebrated 1. Because of the woordes of the institution 2. In respect of the ende and purpose of the institution because it must bee done in remembranuce of Christ Shewe the Lordes death That is beleeue that Christ died and that for you and then professe it also publiquely before all Till hee come Therefore it must bee obserued vnto the worlds end neither is any other externall forme to be looked for vntill the day of iudgement The words of the institution which haue beene hitherto expounded may be made more plaine and cleare by these wordes of the Apostle The cup of blessing which we blesse is it not the communion of the bloude of Christ The bread which wee breake is it not the communion of the bodie of Christ The cup of blessing that is the cup of thankesgiuing which is receiued namely to this end that wee may yeeld thankes to Christ for his death and passion The communion of the bodie likewise the communion of the bloud is to be made through faith partaker of Christ and all his benefites the same spirit being in vs which is in Christ and woorking the same in vs which he worketh in Christ Bread and wine is the communion that is it is the signe of our communion with Christ Now our communion as the Apostle briefly declareth consisteth in this that wee who are manie are one bodie Whence it is most easie to collect that this communion is not a corporall eating For it is wrought onely by faith and the holy Ghost Christ is the heade and wee the members and all wee who are members haue also a communion of all Christs benefites Therefore the heade is common the benefites common and so the members also common among themselues wherefore their loue and dilection is common and mutual We vnderstand nowe what is the true meaning of the words of the institution especiallie of those about which is greatest coÌ„trouersy which are these This is my body that is to repeat in few wordes the true sense of them This bread broken of me and giuen to you is a signe of my bodie for your sakes rent and deliuered vnto death and a certaine seale of your coniunction with me so that he who beleeueth and eateth this bread doth truelie and reallie after a sort eat my bodie This our iudgement and interpretation or Christs rather is most true and vnto the truth of the Gospell most agreeable Here especially resistâ—unce is made and the greatest controuersie is about the word or vnderstanding of the word For our aduersaries vnderstand those wordes so as tâ—ey maintaine thereof to folow that Christes bodie is present and eaten corporallie But in the meane season they consider not that those wordes are sacramentallie to bee taken or that the speech is sacramental and therefore is not to be taken as proper and simple as it shoulde bee if thence were gathered that the bread is changed into Christs bodie Now to the signe here is attributed the name of the thing signified both for the coniunction which the thing signified hath in the right vse of the supper with the signe and also for the proportion which the signe hath with the thing signified Come wee now to those arguments whereby wee may confirme our interpretation and opinion to bee true The arguments which wee will vse are of three sorts such as are wont to bee also in like controuersies 1. Some are taken from the nature of the thing or subiect that is by vnderstanding the speech as the thing it selfe doth beare and suffer 2. Some are drawen from an analogie of the articles of our faith or from a conference of places or parts of christian doctrine for the holy spirite is the spirite of truth 3. Some are taken from other like places of scripture where the same thing is deliuered in such words as are manifest and whereof there is no controuersie The first sort of Arguments which are taken from the nature of the sacraments THE verie manner and forme of speaking yeeldeth vs a firme and strong argument Breade is the bodie of Christ but bread is not in it owne proper substance his bodie for by reason hereof haue they inuented consubstantiation therefore it is a figuratiue speeche euen such a one as is vsual vnto sacraments and is declared in the institution 2 Sacraments confirme exhibit promise seale no other thing than the woorde doth In the woorde is promised no corporal eating Therefore neither is anie such thing confirmed by the sacrament 3 In all sacraments when the names or properties of the things are attributed vnto the signes there is not signified the corporal presence of the thing but first a similitude of the things with their signes then a coniunction and vnion of the things with their signes in the right vse but in this sacrament Christ attributeth the name of the thing which is his bodie to the signe therefore there is not thereby signified a corporal presence of his bodie 4 The communion of Christ which is promised in his woorde and sacraments is not corporal but the communion of Christ which is giuen in the supper is the same with that which is giuen in the word and in all sacraments therefore the communion of Christ in the supper is spiritual 5 There is one and the same signification of all the Sacraments of the old and new testament
This is manifest because in all the promises the same benefits are promised vnto vs which are promised in the sacraments The sacraments are the visible woorde and the sacraments promise the same which doth the word But in the Gospell is deliuered a communion which is wrought by faith That there is the same signification of the sacramentes of both Testaments the Apostle sheweth 1. Cor. 12.13 By one spirite are wee all baptized into one bodie And 1. Cor. 10.2.3 All were baptized vnto Moses in the cloude and in the sea and did all eate the same spiritual meate Obiection There is not the same thing signified of all sacramentes For in baptisme the thing is the washing by the bloud of Christ in the supper the bodie and bloud of Christ Aunswere The thing is not diuers because it is the same to bee washed by the â—â—â—ud of Christ and to drink the bloud of christ But the manner of signifiyng one and the sme thing is diuers that is there is a diuers similitude of one and the same thing signified by the signes or one and the same thing hath a diuers similitude or proportion Therefore as in baptisme so in circumcision likewise and the Passeouer is promised a spiritual thing not a corporal and so also here in the Lords supper 6 The nature of all sacraments is that the signes bee vnderstood corporallie that the things signified must be taken spiritually and that the visible things be not the signified thinges but onelie signes and pledges of them 7 The conceit of a corporal presence of Christ vnder the bread is wholie different and diuers from the formal consideration of a sacrament Therefore it is to be rejected The antecedent is proued because it cannot bee accounted either for the signe or the thing signed It is not the signe or sacrament because it is not obiect vnto the senses And further it hath no proportion or similitude with the thing that is with the spiritual eating Neither can it be said to be the thing signed seeing the scripture no where preacheth of an essentiall transfusion and real commixtion of Christs flesh with our bodies neither can there be anie except wee entertaine the follies and dreames of Eutychians and Schuenkfeldians For the sacraments testifie of those blessings onelie and them onlie doe they seale vnto vs which are conteined in the promise of the Gospel Therefore no place is left for a substantial presence of the bodie in the bread as being altogether fruitles and vnprofitable 8 Sacramentes or signes ought to bee visible so that it deserueth not saith Erasmus to be called a sacrament which is not accomplished by an external signe For to this end and vse are they giuen of god that they may effectuallie shew as it were to our outward senses that which is promised in the word and performed by the holie Ghost in our hearts that they may be visible testimonies pledges of the promise of grace exhibited applied Whence is that saying of Austin A sacrament is a visible woord it is a visible forme of an inuisible grace Therefore no thing or action which is inuisible insensible and not natural can make the nature or appellation of a sacrament And consequentlie they who wil haue christs flesh to be in vnder or with the bread or wil haue the bread to be transubstantiated into his flesh let them shew vs a visible and sensible eating of it in the supper least they seeme to dissent from the auncient fathers 9 There must bee an analogie and proportion betweene the signe or sacrament and the thing signified or the thing of the sacrament fâ—r except the sacraments saith Austin had some similitude of those things whereof they are sacraments they were not verilie anie sacraments Nowe if christs flesh bee also a sacrament and the thing of these sacraments bee inuisible grace what proportion then and similitude shal there be between the two sacraments But seeing there can be none it foloweth that christs flesh may not be called a sacrament as being no lesse the thing it selfe of the sacrament than eternal saluation signified by way of proportion by visible breade as by a signe Wherefore the sacramentall eating which is done naturallie by the mouth dooth not belong vnto the bodie of Christ considered by it selfe in anie Physical or natural respect because vnto this sacramental eating the external signes onelie are obiect in their own nature Saint Austin demaunding how bread is the bodie of Christ and wine his bloud these saith he brethren are therefore called sacramentes because in them one thing is seene and an other thing vnderstood That which is seene hath a corporall forme that which is vnderstood hath a spiritual fruite If then thou wilt vnderstand the bodie of Christ heare the Apostle speaking to the faithful Ye are the bodie of Christ and his members Jf then yee bee the bodie of Christ and his members your mysterie is set on the table c. These are the Argumentes deduced out of the nature of the thing or subiect which is by vnderstanding the speech as the thing doth beare and permit The second sort of arguments which are deduced from the analogie of faith FIRME and strong reasons are drawen from the article which is concerning the truth of Christs humane nature 1 Christ tooke a true humane nature like vnto vs in all things except sinne This nature therefore cannot bee in moe places at one and the same time and therefore neither can it be together in heaueÌ„ in the bread because it is proper vnto the nature of God onely to be at once in diuerse places Christes body is finite as being a true body but it is now in heauen as is proued out of the article of his ascension into heauen Therefore Christs bodie is not in the bread Many abuse this argument omitting the first ground which is altogether true and necessarie For glorification doth not destroie or abolish the nature of his humane nature Handle me and see for a spirit hath not flesh and bones as yee see me haue While they beheld him he was taken vp 3. Jf the true and verie bodie of Christ be infinite it is also inuisible and insensible Therefore that which was seene suffered and wrought on earth was no true bodie but apparent phantastical because it can not agree no not to the Godhead it selfe to bee at one time finite and infinite sensible and insensible and so all those thinges which are spoken of christ in the articles of our Beleefe should not haue beene done indeede but onely should haue seemed and appeared to be done so we should remaine as yet in death 2 There are good arguments also deriued from the article which conteineth the communion of saints with christ 1. Such is the communioâ— of saintes with Christ now as it was of olde shall be hereafter and such also is the communion of those saints which vse the sacrament as of them who are
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
Paul saith That the bread is the communion of the bodie of Christ And albeit in this place hee speaketh not purposedly of the Supper yet hee stirreth vp and exhorteth vnto it Replie Jt is the same sense and meaning Aunswere The question is not now of the sense and meaning of the woordes but of the identitie of the wordes that is whether they bee the same wordes Replie Where there is no mention at all of anie figure there is no figure Answere This is false For foolish were it and men shoulde seeme to make shewe and ostentation of their skill and art if they should say that they vsed a trim figure And the scripture also often speaketh figuratiuely and yet doth it not ad withall that it speaketh figuratiuely Furthermore they make mention hereof when they shew that it consisteth of the nature of the subiect and the attribute The bodie was borne of the Virgin crucified and so forth The bread is made of meale Secondly Christ willeth this to bee done in remembraunce of him Therefore the breade is called his bodie as a memoriall of his bodie Thirdly Matthew and Marke say This is my bloud of the newe testament Paul and Luke say This is the newe testament in my bloud Now the newe testament is the bond whereby God hath bound himselfe to receiue the faithful and repentant into fauour and they binde themselues to yeelde faith and obedience vnto him Fourthly Paul saith That the bread is the communion of Christs bodie which is not any corporal eating 1. Because the faithful are thereby one bodie in christ 2. Because he compareth it with the Communion of the altar in the old testament which was not corporal 3. Because it can agree but to the faithful onely and not to the wicked 4. Iohn sheweth that communion If we walke in the light we haue fellowship one with another and the bloud of Iesus Christ his sonne cleanseth vs from all sinne And further this communion whereof saint Paul speaketh is our vnion with Christ and fruition of all his benefites by faith Hither belongeth the similitude of the bodie and the members the vine and the braunches which haue nothing to doe with any corporal eating This communion was and is common to all the faithful from the beginning vnto the worlds end But they could not eat the body of christ corporally by their mouth That wee might growe vp vnto him by whom all the bodie is coupled and knit together He that is ioined vnto the Lord is one spirite And by one spirite are we all baptized into one bodie Hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirite This vnion therefore is that communion which is wrought by the holy Ghost Wherefore it is spiritual For bread cannot be this communion but by a figure as it is a signe of it Replie He that is guiltie of the bodie of Christ eateth it They who receiue vnworthilie are guiltie of the bodie of Christ Therefore they eate it corporallie for spirituallie they cannot because if they coulde so eate it they shoulde not be guiltie Aunswere The Maior is false For hee is guiltie of Christes bodie who by his sinnes hangeth it on the Crosse againe and despiseth Christs benefite For any real eating is not required to this guilt but hee that will not receiue Christ offered by faith is thereby made guiltie So the iniurie done vnto the Arke is said to be done vnto the Lord. Replie They that discerne not the Lords bodie eate it But the guiltie discerne it not Therefore they eate it Aunswere If the Maior bee taken sacramentally as of the breade which is called and is the bodie of Christ it is true but if properly it is false For not to discerne his body is not to giue due honor to it to contemne it yea not to receiue the thing signified So Heb. 10.29 They are said to treade vnder foote the sonne of God and to count the bloud of the testament as an vnholie thing who contemne him 5 They reason from the testimonies of the Fathers and the godlie of auncient times in the purer state of the church Aunswere The sayings of the Fathers are to be vnderstoode sacramentally or of our spiritual communion Replie Austin saith thou shalt receiue this in the bread which hung on the crosse and this in the cup which was shed out of christs side Answere In the bread as in the signe that is together with the signe thou shalt receiue the thing signified When wee receiue the bread wee are certaine that wee haue Christ 2. Replie Cyrill vpon Iohn saith By natural participation not onelie spirituallie but also corporallie not onelie according to the spirit but also according to the flesh corporally essentially Ans Cyril speaketh not of the maner of eating but of the thing which was to be eatē He sheweth that we are made partakers not only of christs spirit but also of his human nature Now he vnderstandeth a spiritual communion 1. Because he citeth those places cōcerning it Ioh. 6. 1. Cor. 10. where no mention is made of corporall eating 2. Hee speakeih of the presence of Christ not in the breade but in vs. 3. Hee prooueth the abiding of Christ in vs by the vse of the Supper not by any corporal eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper vnto the Saintes Nowe this is spiritual for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude shift off certaine of our obiections not all for mo are obiected against them 1 WEe make not say they any Capernaiticall eating Ans We demaunde of them whether Christ be eaten by the bodily mouth be it after a grosse or after finer maner But how euer they aunswere in that opinion which they hold there is too too much idolatry For christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simplie That his bodie can not be eaten with the bodily mouth for he saieth that hee must ascend And that the woordes which hee speaketh are spirit and life 2 Wee mainetaine not Vbiquitie for there is not a woorde thereof to bee found Aunswere Here is to bee obserued the dissension of the aduersaries about Vbiquitie But neither is a worde to be found hereof That the bodie of Christ is together in two places And further of this their opinion followeth Vbiquitie For he that is together at one time in moe places must needes be infinite therefore euerie-where 3 Wee ouerthrow not the article of Christs ascension Aunswere Yea but they doe ouerthrow it For while they holde that as often as the supper is celebrated Christ is corporallie eaten they must needes say that he remained and is inuisible on earth But he is said to haue left the world
are receiued of vs namelie earthly externall and visible signs as are bread and wine and besides these also heauenlie internall and inuisible gifts as are the true bodie of Iesus Christ together with al his gifts and benefits and heauenlie treasures Thirdly that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction iustice vertue and operation but also of the verie substaunce and essence of his true-bodie and bloud which was giuen for vs to death on the crosse and which was shed for vs and are trulie fed with the selfe-same vnto eternal life and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper Fourthly That the bread and wine are not changed into the flesh and bloud of Christ but remaine true and natural bread and wine that also the bodie and bloud of christ are not shut vp into the bread and wine and therefore the bread and wine are called of christ his bodie and bloud in this sense for that his bodie and bloud are not onlie signified by these and set before our eies but also because as often as we eat and drink this bread and wine in the true and right vse Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life Fiftly That without the right vse this receiuing of bread and wine is no sacrament neither anie thing but an emptie and vaine ceremonie and spectacle and such as men abuse to their own damnation Sixtly That there is no other true and lawful vse of the supper besides that which Christ himselfe hath instituted and commaunded to be kept namelie this that this bread and this wine be eaten and drunken in remembrance of him and to shew forth his death Seuenthly that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death but such as embraceth his passion and death and all his benefites obtained by these for vs by a true and liuelie faith and with earnest and ardent thankefulnesse and applieth them vnto those which eate and drink as proper vnto them Eightly that Christ will dwell in beleeuers onelie and in them who not through contempt but through necessitie cannot come to the Lords supper yea in al beleeuers eueÌ„ from the beginning of the woorld to all eternitie euen as well and after the same manner as hee will dwell in them who came vnto the Lords Supper They disagree in these pointes FIRST that one part contendeth that these woordes of Christ This is my bodie must be vnderstood as the words sound which yet that part it selfe doth not but the other part that those words must be vnderstoode sacramentallie according to the declaration of Christ and Paul according to the most certaine and vnfallible rule and leuil of the articles of our christian faith SecoÌ„dly that one part wil haue the bodie bloud of christ to be essentiallie Jn or With the bread wine so to be eaten as that together with the bread the wine out of the haÌ„d of the minister it entereth by the mouth of the receiuers into their bodies but the other part wil haue the body of christ which in the first supper sate at the table by the disciples now to be coÌ„tinue not here on earth but aboue in the heauens aboue and without this visible world and heauen vntill hee descend thence againe to iudgement and yet that we notwithstanding here on earth as oft as wee eate this bread with a true faith are so fed with his bodie and made to drink of his bloud that not onlie through his Passion and bloudshed we are cleansed from our sinnes but are also in such sort coupled knit and incorporated into his true essential humane bodie by his spirit dwelling both in him and vs as that we are flesh of his flesh and bone of his bones and are more neerly and firmlie knit and vnited with him than the members of our bodie are vnited with our head and so wee drawe and haue in him and from him euerlasting life Thirdly That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine whether they bee beleeuers or vnbeleeuers to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ beleeuers to life and saluation vnbeleeuers to damnation and death the other holdeth that vnbeleeuers abuse indeede the outwarde signs bread and wine to their own damnation but that the faithful onelie can eate and drinke by a true faith and the fore alleaged working of â—he holie Ghost the bodie and bloud of Christ vnto eternal life OF THE KEIES OF THE KINGDOME OF HEAVEN AND OF EXCOMMVNICATION SEEING it hath beene shewed in the treatise next going before who are to bee admitted by the church vnto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keies wherein besides other things this chiefly is taught How they who are not to be admitted must bee restrained and excluded from the Sacraments least approching vnto them they prophane them The chiefe questions 1 What the power is of the keies giuen vnto the church 2 Vnto whom that power is committed 3 Why the power of the keies is necessarie 4 What that power of the keies committed vnto the church differeth from the ciuil power 5 What order ought to be obserued in exercising the power of the keies 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS THE power of the keies of the kingdome of heauen which CHRIST gaue vnto his church is the office or charge imposed on the church by Christ of denouncing by the preaching of the gospel and church-discipline Gods will and euen of declaring the grace of God and remission of sinnes vnto the penitent that is to them who liue in true faith and repentance but of denouncing vnto 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 themselues in doctrine and life estranged from christ and of receiuing them againe into the church when afterwardes they shall repent Hereby it appeareth that the chiefe and principall parts of this power of the keies giuen vnto the Saints are the preaching of the gospel or ministerie of the word and church-iudgement which is called also spirituall Discipline or iurisdiction And verily necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word Of the ministerie of the word there is no doubt but all the Prophets Christ and the Apostles haue preached Of the iurisdiction of the church likewise it is not to be doubted in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it Now in both is conteined that power
such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the
inuocation of God who is the father of our Lord Iesus Christ 2. In regard of the tru knowledge of him that we may know him to be our father who through and for his Son the Mediatour hath adopted vs to be his Sons when otherwise we were his enemies I goe vnto my father and to your father and further also for his Sons sake he regenerateth vs by the holy Ghost and endoweth vs with all giftes and graces necessary 3. In regard of reuerence namely that in vs may bee stirred vp and raised true reuerence towardes him that seeing hee is our father wee therefore behaue our selues as becommeth Sons and be affected with such reuerence towards him as it becommeth children to be affected towards their father especially being adopted children and vnworthy of Gods blessinges and benefites 4. In regard of confidence that the same be raised in vs whereby we may be assured that we shal be heard For seeing god is our father euen so louing a father vnto vs that he hath giuen his onlie begotten Son for vs to death how then shal he not giue vs together with him all things necessary to our saluation 5. For a memorial of our creation Now God wil hear those only that so pray because in them he obtaineth the end of his blessings and benefites Obiection Jt is the part of a father to denie nothing vnto his children But God denieth many things to vs. Therefore he is not our father Aunswere It is the part of a father to deny nothing vnto his children that is which is necessary for them Christ willeth vs to call God our Father not my Father 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard For because the whole church doth with one consent pray vnto him he doth not reiect her but heareth her praiers according to this promise of our Lorde Where two or three are gathered together in my name there am I in the middest of them Obiection But oftentimes thou praiest at home the Church not beeing priuie thereunto Aunswere The Godly and the whole Church pray for themselues and all the members with an affection and desire Loue desire is an habitual qualitie of the soul remaining also when thou sleepest it is not a passion quickly fleeting or passing a way And this also maketh much for the engēdring of cōfidence in vs because as hath been saide God doth not reiect the whole Church 2 To admonish vs of mutual loue wherewith Christians being endued must pray one for another And therefore doth he by this worde in the very proeme entrance of the praier admonish vs of mutual loue wherwith we must be affected towards our neighbor 1 Because there is no true praying without the true loue of our neighbor neither can we be perswaded that God heareth vs. For if wee approch vnto God not accounting the sonnes of God for our breethren neither will hee then account vs for his sonnes 2 Because without the loue of our neighbour there is no true faith without faith there is no true praier For whatsoeuer is not of faith is sinne The second part of the proeme is Which art in Heauen that is Heauenly Heauen heere signifieth the habitation of God and the holy Angels and blessed men And God is saide to dwell there because there God is more glorious than in this world doth also there immediatly shew and manifest himselfe Now the Lorde willeth vs to call him our Father which is in Heauen 1 Thereby to shewe the opposition and contrarietie of earthlie fathers and this Father that so we should thinke that God raigneth in Heauenly glory and Maiesty and is a Father not earthly but Heauenly euen he 1 Who sitteth in heauen 2 Who ruleth and gouerneth there by his prouidence the whole world by him created 3 Who is voide of all corruption and change 4 Who also doth there especiallie manifest himselfe before the Angels and doeth there shewe what a Father he is how good and how mightie and rich 2 To raise vp in vs a confidence that God heareth vs for if he be our Father and one that is endued with exceeding goodnesse which he especially manifesteth and declareth in Heauen Then will he also giue vs all thinges necessarie to saluation If this our Father be Lord in Heauen and so omnipotent whereby he is able to helpe vs then is hee able most easilie to giue vs those good things which we aske of him 3 To raise a reuerence of him in vs seeing this our father is so great a Lorde that is heauenly who raigneth euerie-where who is able to cast both bodie and soule into Hell fire let vs then reuerence such a Lorde and approch vnto him with exceeding submission both of minde and bodie 4 That we cal on him in feruencie of spirit 5 That the mind of him that worshippeth be lifted vp to heauenlie things 6 That heauenlie thinges bee desired 7 That the errour of Ethnikes might be met withall who thinke that they may adore and worship God in creatures 8 To admonish vs that wee are not to direct our praiers vnto a certaine place as in the olde Testament Let these things suffice for the first part of Christs praier Now followeth the second part of the praier namely the petition which compriseth six petitions THE FIRST PETITION HALLOWED be thy name This petition is set in the first place because it is the end and scope of all the other petitions or rather because the end of all thinges must be gods glorie Now the end is the first thing which is intended the last thing which is performed and exequuted like as also the end of the other petitions is first to be desired if we will desire the rest aright Mat 6.33 Seeke yee first the kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you We are here to consider 1 What is called the name of God 2 What is Holie 3 What to hallowe or sanctifie 1 The name of God signifieth 1 God himselfe Ps 116.13 J will call vpon the name of the Lorde 2 Gods commandement charge his diuine will and authoritie Mat. 28.19 Baptise them in the name of the Father c. 3 The properties and woorkes of God in which signification the name of God is here taken to wit for his diuine woorkes and all those thinges which may be attributed vnto God 2 Holie signifieth 1 All the properties of God For al the vertues in God are Gods holinesse So the Angels call god Holie Isa 6 3. Holie Holie Holie Lord God of hosts 2 That holinesse which is in creatures that is their conformitie with God which is begunne in the godly and is perfect in the Angels 3 The ordeining or appointing of thinges to holie vses In this sense that is called holy which is destined to some holy vse as the Temple of Hierusalem The word of Hallowing is here taken in
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting