Father or the Son c. Now were it not that Hereticks cannot away with this doctrine they would easily admit of the phrases of speech But they therefore abandon the terms because they abhor the things and doctrine intimated and signified by them Hence we easily answer this their objection Obj. Words not extant in Scripture are not to be used in the Church But these names namely Essence Person and Trinity occurre not in Scripture therefore they may not be used in the Church Ans We expound the Major thus That which is not in Scripture neither concerning the bare words nor concerning the sense is be omitted But the names themselves of Essence Person and Trinity as concerning the things lively insinuated by them are extant in Scripture as hath been proved Again Terms not extant in Scripture are to be omitted if by sparing them the substance of the things themselves be not endangered But the drift and purpose of hereticks is no other but with the terms to abolish or at least deprave the doctrine of the Church Therefore they are to be retained to prevent their attempts Repl. But they breed contentions Answ This happeneth by accident by reason of contentious hereticks 6. How many persons there be of the Divinity or God-head Three persons are one God and one God is three persons IN one divine Essence are subsisting three Persons and those truly distinct one from another by their properties namely the Father the Son and the holy Ghost each of which three persons notwithstanding are one and the same God eternall infinite and most perfect in himselfe And these persons are consubstantiall co-eternall without any confounding of their properties and respects as also without any disparagement or inequality between them And That there are three persons each of which are that one true God Creatour of all things is proved 1. By testimonies of Scripture which are taken partly out of the old Testament and partly out of the new The old Testament yeeldeth us many testimonies Gen. 1.2 3. Exod. 3.2 The Spirit of the Lord moved upon the waters Then God said Let there be light The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush Acts 7.30 Steven calleth him The Angel of the Lord which is Christ the Son of God even that Angel of the great counsell The Spirit of the Lord God is upon me Isa 61.1 therefore hath he anointed me he hath sent mee to preach good tidings unto the poor to binde up the broken hearted Here the Spirit is discerned both from him that anointeth and from him that is anointed Hee is discerned also by his gifts because hee saith Upon mee that is dwelling in me sanctifying mee Therefore these be three diverse persons subsisting But yet there are both moe and more cleer testimonies in the new Testament Mat. 28.19 Teach all nations baptising them in the Name of the Father and the Son and the holy Ghost The Comforter which is the holy Ghost John 14.26 John 15.27 whom the Father will send in my name When the Comforter shall come whom I will send unto you from the Father even the Spirit of truth which proceedeth of the Father The grace of our Lord Jesus Christ 2 Cor. 13.13 and the love of God and the communion of the holy Ghost be with you all In this saying of the Apostle invocation is joyned with an application and distinction of the three persons By grace he meaneth the benefits of Christ by love the acceptation whereby God for his Sons sake doth receive us into favour by the communion of the holy Ghost his gifts which are common unto the godly There are three in heaven which beare record God saved us by the washing of the new birth 1 John 5.7 Tâ—t 3.5 6. and by the renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Here he maketh three authours of our salvation Ephes 2.18 Gal. 4.6 Through him wee have an entrance unto the Father by one Spirit God hath sent forth the Spirit of his Son into our hearts Therefore it is one Spirit which the Father and the Son sendeth 2. The same is proved by those places of Scripture which give unto these three the Father the Son and the holy Ghost the name of Jehovah and the true God In like manner those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly and most plainly to the Son and the holy Ghost 3. Those places which attribute the same whole divine essence to the three and shew that the Son is the proper Son of the Father most truly begotten of him and the holy Ghost is the Spirit of the Father and the Son and that so proper and peculiar as that he is and proceedeth of God which is the Father and the Son The Son therefore and holy Ghost have the same and that whole essence of the Deity which the Father hath the Son hath it communicated of the Father by being born of him and the holy Ghost of the Father and the Son by proceeding from them 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature namely eternity immensity omnipotency c. 5. Those places which attribute to the three the same effects or works proper unto the Deity namely creation preservation and government of the world as also miracles and the salvation of the Church 6. Those places which yeeld to the three equall honour and worship and such as agreeth to the true God alone By this consent therefore of the old and new Testament it is confirmed that one God is three persons truly distinct and those three persons are one God By this also we understand that it is truely said that the Father is other from the Son and the holy Ghost and the holy Ghost other from both but not truly that the Father is another thing from the Son and the Son another thing and the holy Ghost another thing for to be another thing betokeneth a diversity of essence to be other a diverse manner of existing or a distinction of persons Now the three distinct persons have not a diverse Deity but one and the same in number It followeth that we should demonstrate of each severall person of the Deity that they are true Subsistents against Samosatenus and Servetus that they are distinct against Arrius Eunomius and Macedonius lastly that they are of the same and not of only like essence against the same hereticks But of the person of the Father there is no controversie and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared 7. How the three persons of the God-head are distinguished HEre we are first to observe and consider Attributes common to
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flâ—â—h to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâ—â—â— of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 14 2â— 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ 〈…〉 Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
Son which agree to none else who are called gods and whereby God himself discerneth himself from other creatures and forged gods For unto whom the essentiall properties of any nature or essence doe truly and really agree unto him the essence it selfe must needs be given Object 1. Hee that hath all things of another is inferiour to him of whom hee hath them The Son hath all things of the Father Therefore he is inferiour unto the Father The Son hath all thing from the Father not by grace but by nature Ans The Major holdeth and is true of such an one as hath any thing by the grace and favour of the giver for he might not have it and therefore is by nature inferiour but it is false of him who hath all those things by his owne nature which he himselfe hath of whom he receiveth them For seeing he cannot but have them it cannot be that he should be inferiour or should have lesse than he of whom he receiveth them But the Son hath all things of the Father which the Father hath and that by nature and absolute necessity that is in such sort as that the Father cannot but communicate unto him all things which himselfe hath belonging to his divine Majesty John 5.26 John 17. â—0 As the Father hath life in himself so likewise hath he given to the Son to have life in himself All mine are thine and thine are mine Therefore he is equall unto the Father in all things Obj. 2. Hee that doth whatsoever he doth by the will of another interposed and going before is inferiour unto him The Son willeth and doth all things by the will of his Father going before Therefore he is not equall unto the Father in vertue The Son doth all things with the content of the Father in like manner as the Father dignity and essence Ans The Son doth all things his Fathers will going before not in time and nature but in order of persons so that he willeth or doth nothing which the Father also willeth not and doth and whatsoever the Father willeth and doth the same also the Son willeth and doth likewise that is with equall authority and power Wherefore the society and order of the divine operations doth not take away but doth most of all settle and establish the equality of the Father and the Son as also of the holy Ghost THE FOURTH CONCLUSION The Word is consubstantiall with the Father THese three former Conclusions being declared and set down namely That the Son is subsisting or a person That hee is distinct from the Father That hee is equall with the Father the fourth is easily gotten and obtained against the New Arrians to wit That he is consubstantiall with the Father which is also in like maner to be understood concerning the holy Ghost For either this must be granted or of necessity there are made three Gods which they though in words they deny it yet in very deed affirme when they frame and feigne three essences and spirits They grant that the Son is like-substantiall that is of like essence and nature with the Father which â—â—â—â—deed true but this is not enough For the words Consubstantiall and Like-substantiall differ For like-substantiall signifieth moe persons and like essences as three men are like-substantiall For they are both three persons and three essences of like nature that is agree in humane nature But consubstantiall signifieth one essence and moe persons Thus in the God-head is not like-substantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there are not three Gods but consubstantiall because there are three persons of one and the same divine essence For there is but one Jehovah that is one divine essence which is the same and is wholly in every of the three persons and therefore every of them are that one God besides which essence whatsoever is it is a creature not God The Father indeed is one person and the Son another person but the Father is not one God and the Son another John saith There are three which bear record in heaven but they are three persons not three Gods which bear this record We therefore hold against Arrius that Christ was not only like-substantiall but also consubstantiall with the Father that is hath the same individuall divine essence with the Father The Latine Church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall taking substance for essence It is therfore the same that co-essentiall that is of one and the same essence The arguments which shew the Father and the Son to be of one the same essence are these 1 Jehovah * Deut. 6.4 The English translations retain not the word Iehovah but use The Lord instead thereof which is the signification of Jehovah and therefore in effect all one Jerem. 23.6 Esay 25.9 Hag. 2.9 Zach. 2.8 Malac. 3.1 is but one essence or one God But the eternall Father and the Son co-eternall with the Father are that Jehovah Therefore these two are one essence and one God The Minor is proved 1. By those places of Scripture which call the Son Jehovah This is the name whereby they shall call him Jehovah or the Lord our righteousness The expected God and Saviour is called Jehovah But the Messias is the expected God and Saviour who in the same sense is called The Desire of all Nations Therefore the Messias is that Jehovah whereof the Prophet speaketh The Deliverer of the Church sent from Jehovah which is the Messias only is called Jehovah He is called Jehovah whose fore-runner was John Baptist But John Baptist was the fore-runner of the Messias or the Son of God Christ He therefore is called Jehovah Hitherto belong all the places in which are given to the Angel or Messenger of Jehovah both the name of Jehovah and the divine properties and honours But that Angel was the Son of God not the Father Therefore the Son is Jehovah Again the Minor is also hereof manifest Joel 2.31 Psal 68.18 Eph. 4.8 Psal 95.9 1 Cor. 10.9 Psal 97.7 Heb. 1.6 Psal 102.6 Heb. 1.10 Esay 8.14 28.16 Luke 2.34 Rom. 9.33 Esay 41.4 Rev. 1.17 21.6 for that what things in the Old Testament are spoken of Jehovah those in the New are referred unto Christ as He that ascended on High and gave gifts is Jehovah and the same is Christ Jehovah was tempted in the desart and the same is Christ He that is to be worshipped and is Creator of all things is Jehovah and the same is Christ The stone of offence The first and the last is Jehovah and the same is Christ Lastly the same is proved by those testimonies which attribute things that are proper to Jehovah unto Christ also as authour and effecter or worker of them 2. The true God is but one The Son is the true God equall with the eternall Father in God-head properties works and honour as hath bin before declared This same is
the Kingdome to the Father The Rule for answer to this is Of the phrase of Scripture wee must iudge according to the whole Scripture that is by marking circumstances of the Text alledged and by conference of other places with it The Son shall deliver up the Kingdom unto the Father not by laying it downe but by manifesting it or changing the forme thereof For the Father also reigneth now neither shall the Son ever cease to reigne Likewise he shall deliver it by subjecting all things under him So the Father also delivereth the Kingdom unto the Son neither yet doth he forgoe it The Son doth nothing to wit nothing of himselfe or without the precedent will of his Father yet he doth something by himself from his Father Other Rules whereby the objections of the Arrians are dissolved 1. NOthing hindereth why they who are equall in nature may not be in degree of office unequall 2. That which the Father hath given unto the Sonne that hee should ever have it hee will never demand of him againe but that which was but for a certaine time given and committed unto him the same hee must meeds depart from and resigne 3. That consequence doth not hold in reason which is brought from a thing that is respective to a thing that is absolute 4. That is said of the person in the concrete which is proper only to one nature but not otherwise than in respect of that nature unto which it is proper 5. There is a double wisedome one existing in the creatures which is the order of things in nature wisely disposed and the doctrine or knowledge as well of nature and the law as also of the Gospel Another wisdome is subsisting in God which when it is opposed unto the creatures is the very divine minde or eternal decree as touching the order of things in the Father the Son and the holy Ghost that is it signifieth the three persons but when it is distinguished from God then it is taken for the Son of God the second person only The former wisdome existing in the creatures is created the other subsisting in God is uncreate 6. God absolutely named in the Scripture is never meant but of very God himselfe 7. Whereas the Son and the holy Ghost are of the Father and the Father worketh by the Son and the holy Ghost neither was humbled as the Son the Scripture doth oftentimes especially in Christs speeches understand by the name of the Father the Son also and the holy Ghost 8. When God is considered absolutely or by himselfe or is opposed to the creatures the three persons are comprehended but when hee is opposed to the Son the first person of the God-head is understood which is the Father 9. The name of God being put simply or absolutely is essentially taken that is for the God-head it selfe and compriseth all three persons but when the property of any person is joyned therewith it is taken personally 10. The Scripture distinguisheth the persons when it opposeth or compareth them among themselves or expresseth their personall properties whereby it restraineth the name of God common to them all to one certain person and it meaneth them altogether when it opposeth the true God to creatures or false gods or considereth them absolutely according to his own nature 11. That which began at some certain time to be manifested may not thence be concluded never to have been before 12. The Son is wont to referre that to the Father which yet hee hath common with the Father not making any mention of himselfe when hee speaketh in the Mediatours person 13. The Son is said to see learne heare and worke as from the Father in respect of both natures yet not without a difference still remaining For unto his humane understanding the will of God is made known by revelation But his God-head doth by it selfe and of his owne nature know and behold from everlasting most perfectly the Fathers will 14. The externall operations of the three persons if they were distinct they should make verily distinct essences because one working and another ceasing there should be diverse essences but the internall operations because they are the communicating of one and the same whole essence make not a diversity but an unity of essence 15. When God is called the Father of Christ and the faithfull it doth not hereof follow that he is after the same manner their Father and his 16. The Father was never without the Son nor the Father and the Son without the Spirit inasmuch as the God-head can neither be augmented nor lessened not changed 17. It followeth not that whosoevers person is from another his essence also is from another 18. As often as in Scripture one person of the Deity is opposed to creatures or feigned gods and is distinguished from them the other persons are not excluded from the Deity but the creatures only between whom and the true God comparison is made This we must also observe in all exclusive and superlative speeches The principall arguments against the Divinity of the Son and the holy Ghost together with the answers unto them 1. ONe essence is not three persons for one to be three doth imply a contradiction God is one essence Therefore there cannot be three persons of the God head Ans The Major is true of an essence created and finite that cannot being one be the same and whole substance of three or be three but it is false of the infinite most simple and individuall essence of the God-head For this as it existeth one and whole together in many nay in infinite places and things so may it be remaining one the same and whole essence of moe yea and moreover it is necessary so to be seeing the generation of the Son and the proceeding of the holy Ghost is the communicating of the essence of the Father 2. Whose operations are distinct their essences also must needs be distinct The eternall operations of the Father the Sonne and the holy Ghost are distinct Therefore they have also distinct essences Answ The Major of this reason is true of persons having a fiâ—ite essence but being understood of the divine person it is false if it be meant of those internall operations whereof the Minor speaketh Wherefore inverting the Major wee returne it backe upon the adversaries themselves Whereas the internall operations namely the generation of the Son and the proceeding of the holy Ghost are the communicating of the Fathers essence whole and the same in number it must needs be that there is not a diverse or distinct but one divine essence of all three persons 3. That which hath a beginning is not eternall but the Sonne and the holy Ghost have their beginning or originall from the Father Therefore they are not eternall Answ That is not eternall which hath a beginning of essence or nature and time But the Sonne and the holy Ghost have a beginning or originall of person or order or
person Acts 28.25 Ephes 4.4 30. seeing God is a being but our goldinesse goodnesse godly motions and other divine affections cannot be called God Because hee is the authour of our baptisme Hee is a person because hee is the authour of our baptisme and wee are baptised in his name that is by his commandement and will But we are not baptised by the commandement and will of a dead thing or of a thing not existing neither are wee baptised in the name of the graces or gifts of God By his properties Because the properties of a person are attributed unto him as that hee teacheth that hee distributeth gifts even as hee will that he comforteth Luke 12.13 confirmeth ruleth reigneth likewise that he sendeth Apostles John 16.13 Luke 2.26 Acts 1.16 10.19 20.23 that he speaketh in the Apostles The holy Ghost shall teach you in the same houre what you ought to say So also he declareth the things to come The Spirit of truth will shew you the things to come Hee giveth prophecies of Simeons death of Judas the traitor of Peters journey to Cornelius of Pauls bands and afflictions which should betide him at Jerusalem of a falling away and of the deceivers in the last times of the meaning of the high priests entrance into the holiest of all 1 Tim. 4.1 Heb. 9.8 10.15 1 Pet. 1.11 Rom. 14.26 Acts 5.9 of the first tabernacle of the new covenant of Christs sufferings and his glory which should follow after them and such like he maketh request for us with sighs which cannot be uttered he crieth in our hearts Abba Father he is tempted by them who lie unto him he is a witnesse in heaven with the Father and the Son he commandeth and willeth that the Apostles be separated and lastly he appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living 1 Joh. 5.7 By his distinction from Gods gifts Because he is plainly dishinguished from the gifts and graces of God All these things worketh the self-same Spirit distributing to every man severally as he will There are diversities of gifts but the same Spirit Wherefore the gifts differ much from the Spirit it selfe Obj. The gift of God is not a person 1 Cor. 12.11 Ibid. ver 4. Acts 2.38 The holy Ghost is called the gift of God Therefore he is not a person Ans The Major is false if it be universally taken for the Son being given is the gift of God and yet is a person The holy Ghost is called the gift of God because he is sent from the Father and the Son John 15.26 I will send the comforter unto you from the Father Or we may answer He is called a gift in respect that he was sent and dwelleth in the hearts of the saints to whom he is given and is such a gift as worketh by his vertue and power the rest of his gifts and graces Now that to proceed signifieth to exist or to be from both I prove Because Paul calleth him the Spirit of God which is of God and in God Of God Because the Spirit floweth from the Father and the Son In God Therefore he is some-what of God himself Other spirits are not in God that is in the substance of God And what is in God that is the very essence of God II. That the holy Ghost is other that is distinct from the Father and the Son we prove against those who say He is the subsistent of the Father namely the Sabellians Four proofs that the holy Ghost is distinct from the Father and the Son Which we prove From his appellation or name From the very appellation in that he is called the Spirit of the Father and the Son For none is his own Spirit as none is his own Father and none is his own Son Therefore he is other from both Object That which is common to all the persons ought not to be distinguished and severed The name Spirit is common to all the three persons Therefore it ought not to be distinguished Ans This whole reason we grant if it be understood of the essence of the persons and not of their order of being and working for as he that breatheth and the breath it self differ so he that inspireth and the spirit are different he that proceedeth is one and he another from whom he proceedeth the third person of the God-head is one and the first or second another But the holy Ghost is said to be the third person of the God-head and this is not in that respect as if there were in God any first or last in time but in respect of the order or manner of being because the holy Ghost hath his essence from the Father and the Son from both which he proceeded from everlasting as also he is the spirit of both In like manner the Son is called the second person because he is of the Father the Father the first person because he is of none By expresse testimony of Scripture The holy Ghost is in expresse words called another I will pray the Father and hee shall give you another Comforter There are three which bear record in heaven the Father John 14.16 1 John 5.7 the Word and the holy Ghost and these three are one The holy Ghost therefore is a distinct person from the Father and the Son By his sending from the Father and the Son Hee is sent of the Father and the Son Therefore he is another from both for none is sent of himself One may come of his own will or of himself but none can be sent of himself John 15.26 14.26 I will send him unto you from the Father The Father sendeth him in my name By his distinct attributes from the Father and the Son The holy Ghost hath distinct attributes or properties personall from them The holy Ghost proceedeth only from the Father and the Son He alone appeared in the shape of a Dove in the likenesse of fire not the Father or the Son Christ is said to have been conceived not by the Father or the Son but by the holy Ghost that is by the immediate vertue and efficacy of the holy Ghost The holy Ghost shall come upon thee Luke 1 1â— and the power of the most High shall over-shadow thee Wherefore he is another from the Father and the Son which is diligently to be observed for the adversaries hereof being convicted of the person of the holy Ghost grant that he is a subsistence but of the Father and thus they argue or reason Object The vertue and power of the Father is the Father himselfe The holy Ghost is called the vertue and power of the Father Therefore the holy Ghost is the Father himself Ans This reason is sophisticall because vertue is not taken for the same in the Major for which it is taken in
Wherefore God even thy God hath annointed thee with the oyle of gladnesse The Comforter Hee is called the Comforter because hee worketh faith in us and purifieth our consciences and so comforteth us that wee exult and rejoice in afflictions The Intercessour He is called Intercessour because the Spirit maketh request or intercession for us with sighs which cannot be expressed The Spirit of truth c. He is called lastly the Spirit of truth of wisdome of joy of gladnesse of fear of God of boldnesse and the like Object 1. Those parts of the Spirits office before specified are not proper to the holy Ghost but belong also to the Father and the Son Therefore they are not well assigned to the holy Ghost as proper Answ They belong also the Father and the Son but mediately by the holy Ghost But unto the holy Ghost they belong immediately Rep. But after the same manner also it seemeth that the preservation of things the invention of arts and sciences and the like are to be attributed as proper functions unto the holy Ghost for those also doth the Father and the Son work by the holy Ghost according as it is said The Spirit of the Lord filleth all the world Wisd 17. Ans To the assigning of a work as proper unto the holy Ghost is required not only that it be immediately done by him but in such wise also as that he be acknowledged and worshipped therein Now there doth the holy Ghost work properly where he sanctifieth and halloweth for therefore also is he called holy Object 2. It was said before that the holy Ghost is the earnest of our inheritance But Saul and Juâ—as had the holy Ghost neither yet obtained they the inheritance but were reprobate Therefore the holy Ghost is not the earnest of our inheritance Ans Saul and Judas had the holy Ghost aâ—â—oncerning some gifts of the holy Ghost but they had not the Spirit of adoption Repl. But it is the same Spirit Ans It is the same Spirit indeed but doth not work the same things in all For he worketh adoption and conversion in the elect only Here therefore we are to intreat of the gifts of the holy Ghost and their differences 4. What and of how many sorts the gifts of the holy Ghost are Two sorts of the holy Ghosts gifts ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed namely our illumination and enlightning the gift of tongues the gift of prophecie of interpretation of miracles our faith regeneration prayer strength 1. Common to both godly and ungodly and constancy c. These gifts are of two sorts Some are common to the godly and ungodly some are proper to the godly and elect only Those again which are common to the godly and ungodly are two-fold for some of them are given but to certain men and at certain times as the gift of miracles and of tongues prophecies the faith of miracles and these were necessary for the Aposties and the primitive Church when the Gospel was first to be dispersed therefore they were miraculously bestowed on them Some are given to all the members of the Church and at all times as the gift of tongues the gift of interpretation sciences arts prudence learning eloquence and such like all which pertain to the maintenance and preservation of the ministery These are now also given to every member of the Church according to the measure of Christs gift as the calling vocation of every member needeth though they be not miraculously bestowed as they were on the Apostles 2. Proper unto the godly but attained unto by labour and study The gifts of the holy Ghost proper unto the godly are all those things which we comprehend under the name of sanctification and adoption as justifying faith regeneration true prayer unfained love of God and our neighbour hope patience constancy and other gifts profitable to salvation John 14.17 Rom. 8.16 26. these are all conferred on the elect alone in their conversion Whom the world cannot receive The Spirit witnesseth with our spirit that we are the sons of God The Spirit maketh request for us with sighs which cannot be expressed Hence is he called the Spirit of adoption Obj. Many out of the Church have had tongues and sciences The tongues therefore and sciences are not the gifts of the holy Ghost Ans The tongues and sciences out of the Church are also the gifts of the holy Ghost but by a generall working of God which is without the true knowledge of him But in the Church the tongues and sciences are the gifts of the holy Ghost joined with the true knowledge of God Moreover all those gifts as we have said are fitly referred to those five principall parts before numbred of the holy Ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinary gift of tongues partly to his function of ruling for the holy Ghost did rule and govern their tongues partly to his function of teaching and confirming So also the gift of prophecy and interpretation belongeth to his office of teaching for hee teacheth both by illightning the minds within by his vertue and by instructing them without by the word The institution and ordinance of the Sacraments appertaineth to his office of teaching but chiefly to his office of confirming Faith and conversion belong to his office of regenerating and conjoyning us with Christ That he is the Spirit of prayer instructing us how to pray belongeth to his office of ruling and governing In like sort the rest of the gifts may be referred to certain parts of the holy Ghosts office 5. Of whom the holy Ghost is given and wherefore he is given 1. Of the Father by the Son HEe is given of the Father and the Son and also by the Son of the Father but not by the Father for the Father giveth the holy Ghost from no other but from himself as who is of no other but of himself neither worketh from any other but from himself The Son giveth the holy Ghost from the Father from whom also himself both worketh and is That he is given of and from the Father 2. Of the Son from the Father Acts 1.4 2.17 these testimonies do confirm Hee commandeth them to wait for the promise of the Father I will powr out of my spirit upon all flesh I will pray the Father and he shall give you another Comforter John 14.16 17. The Father will send him in my name That the holy Ghost is given of the Son these testimonies do prove I will send you from the Father the Spirit of truth If I depart John 15.26 and 16.7 I will send him unto you Since he by the right hand of God hath been exalted Acts 2.33 and hath received of his Father the promise of the holy Ghost he hath shed forth
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous
required therefore that our Mediatour should pay a sufficient punishment for us and in regard hereof be armed with the power of the God-head for the divels themselves are not able to sustain the weight of Gods wrath against sin much lesse should man be able to do it Repl. But all the divels and wicked men bear and sustain and are constrained to bear and sustain the everlasting wrath of God Ans They indeed bear the immeasurable wrath of God Wicked men and divels satisfie in never satisfying but so that they never satisfie Gods justice neither recover out of punishment for their punishment is extended to all eternity But it beseemed the Mediatour so to bear the burthen of Gods wrath that after he had satisfied for our sins he might shake off that burthen and take it away both from himself and from us Because of revealing Gods will unto us Our Mediatour must be God That he might reveal and make known unto us the secret will of God concerning the redemption of mankind whereof except he were God he could have no knowledge For no creature could at any time have searched out the bottomlesse depth thereof and conceived so intricate a mystery had not the Son of God displayed and laid it open unto us No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Because of giving the Spirit Our Mediatour must be God That he may give the holy Ghost by whom he may gather in one his Church be present with it in the world and bestow on us maintain and perfect in us the benefits purchased by his death remission of sins righteousnesse new obedience and life everlasting For it is not sufficient for our Mediatour to be made a sacrifice for us to break the bonds of death and make intercession with God for us but it is necessary also that he promise on our behalf that we shall imbrace the decree concerning our redemption by our Mediatour and cease at length to offend God through our sins which is the other part of the Covenant made between God and us and is performed by us that the Covenant may remain firme and ratified But this by reason of our corruption could be promised of no man in our behalfe except he have the power also of giving the holy Ghost by whom he might work in us to assent and to be more and more conformed to the image of God Now to give the holy Ghost and by him to regenerate our hearts and work forcibly in us faith conversion and salvation belongeth to God alone whose also is the Spirit Whom I will send you from the Father John 15.26 For only the Lord of nature is able to reforme nature Jerem. 23.6 Lastly it behooved the Messias to be the Lord our righteousnesse Object The party offended cannot be Mediatour Christ is the Mediatour Therefore he cannot be the party offended that is God Ans The Major proposition is true if the party offended be such a one as in whom there are not more persons But a most cleer testimony whereby are taught in few words those three former to wit that the mediatour is both true man Acts 20.28 and perfectly just and true God is extant when it is said God hath purchased the Church with his bloud for he is true man who sheddeth his own bloud Hee is perfectly just who sheddeth it for the redemption of others Hee is true God to whom both the name and properties of true God are given which is to be a Redeemer both by his merit and also by his efficacy and power and that of the Church that is the elect and chosen Quest 18. And who is that Mediatour which is together both very God a 1 Joh. 5.20 Rom. 9.5 Gal. 4.4 Isa 9.6 Jer. 23.6 Mal. 3.1 and a very b Luke 1.24 2.6 7. Rom. 1.3 9.5 Phil. 2.7 Heb. 2.14 16 17. 4.15 perfectly just man c Isa 53.9 11. Jer. 23.5 Luke 1.35 Joh. 8.46 Heb. 4.15 7.26 1 Pet. 1.19 2.22 3.18 Ans Even our Lord Jesus Christ d 1 Tim. 2.5 3.16 Maâ—th 1.23 Heb. 2.9 Luke 2.11 who is made to us of God wisdome righteousnesse sanctification and redemption e 1 Cor. 1.30 The Explication WHat kind of Mediatour is necessary for us hath already been declared The Mediatour was to be God yet not the Father nor the H. Ghost but the Son only Eight reasons hereof Now the question is of the person who is such a Mediatour This Mediatour therefore is Jesus Christ alone the Sonne of God manifested in the flesh which position is proved by these reasons 1. Our Mediatour must be true God as heretofore hath been evidently shewed But God the Father could not be Mediatour because he worketh not by himsefe and immediatly but mediatly by the Son and the holy Ghost Neither is he the messenger because he is sent of none but he sendeth the Mediatour Neither yet could God the holy Ghost be Mediatour because he was to be sent of the Mediatour into the hearts of the elect therefore necessarily the Son and he only was to be our Mediator 2. That which our Mediatour should impart unto us he must needs first have it himself But it belonged unto him to confer and bestow on us the right and title of the sons of God whence we were fallen that is to work that through him we might be adopted of God to be his sons because this was in his power alone sith he alone had the sole claim and interest herein For the holy Ghost had it not because he is not the Son neither had God the Father it because he also is not the Son and was to adopt us by his Son to be his sons The Word therefore only which is that naturall Son of God is our Mediatour in whom as in the first begotten of God we are adopted to be the sons of God John S. 36. John 1.12 as it is said If the Son shall make you free ye shall be free indeed As many as received him to them he gave power to become the sons of God Who hath predestinate to be adopted through Jesus Christ unto himselfe Ephes 1.5 6. With his grace he hath made us accepted in his beloved 3. The Son alone is the Word his Fathers embassador and delegate and that person which is sent unto mankind by whom the Father openeth his will by whom he worketh and giveth his holy Spirit by whom also is made the second creation for by the Son we are made new creatures Therefore the Scripture joyneth every where the first creation with the second John 1.3.2 Cor. 5.17 Gal. 6.15 Ephes 2.10 Col. 1.16 Heb. 1.10 because the second creation was to be made by the same party by whom the first was wrought By the Son were made all things But this was
Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit one Omnipotent c. Wherefore that affirmation The Father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
the whole three persons What the Scripture attributeth as common to the whole three persons Father Son and holy Ghost which three are one God and yet distinct in persons Effects in the creature common to the three persons What it ascribeth to each particular as peculiar unto him and how it distinguisheth and discerneth the persons Common to the three persons are 1. All the essentiall properties of God all which we comprehend in the name of Deity as eternity infinity omnipotency wisdome goodnesse to have essence from himself or to be God of himself 2. All externall actions and operations of the Divinity that is those effects which God exerciseth on his creatures and in them or by them such as are creation preservation the government of the world the gathering together and tuition of his Church c. The three persons distinguished two wayes 1. By inward works 2. By outward Of the inward operations of the three persons These persons are distinguished two wayes First by their inward works Secondly by their outward works or form of working without themselves The inward works or actions of the Divinity are those which the persons have and exercise one towards another The persons therefore are first distinguished between themselves by these inward operations or properties For The Father is and existeth of himselfe not from another Hee begot the Son and inspired the holy Ghost after an unspeakable manner The Son hath his being from the Father begotten of him from everlasting that is he hath the divine essence communicated unto him from the Father in such sort as no tongue can expresse The holy Ghost proceedeth from everlasting from the Father and the Son that is hath the same essence but communicated unto him from the Father and the Son in a manner which cannot be uttered Testimonies hereof are frequent In the beginning was the Word Joh. 1.1 14 18. and the Word was with God and God was the Word We have seen his glory as the glory of the only begotten Son of God The onely begotten Son which is in the bosome of his Father hee hath declared him When the Comforter shall come John 15.26 whom I will send unto you from the Father The order of the persons in subsisting The order therefore of the persons in subsisting is on this wise The Father is the first person and as it were the fountain of the Divinity of the Son and holy Ghost because the Deity is communicated unto him of none but he communicateth the Deity to the Son and holy Ghost The Son the second Person because the Deity is communicated unto him from the Father by an eternall generation The holy Ghost the third person because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration in which order they are reckoned up unto us in these Scriptures Baptise all nations in the name of the Father Mat. 28.19 and the Son and the holy Ghost There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one Yet is not the Father precedent in time before the Son and holy Ghost nor the Son before the holy Ghost but onely in the order of existing or working For no person of the Deity is former or later then another in time dignity or degree but only in that order whereby they issue and proceed one of the other For never was the Father without the Son nor the Son without the holy Ghost sith the Divinity is unchangeable So God from everlasting was subsistent in himself and so hee hath revealed himselfe in his word Here hereticks demand of us What that eternall generation of the Son Ambâ— de side ad Grat. lib. 1. cap. 5. Aug. cont Max. Arian l. 3. cap. 14. Damasc orth fid lib. 1. cap. 10. How everlasting generation and proceeding differ and proceeding of the holy Ghost meaneth and how they differ between themselves Which although we confesse as in former times also the catholick and right beleeving fathers confessed of themselves that it is not in mans ability to expresse perfectly the manner of this everlasting generation and proceeding and of the naturall distinction between them yet we gather the very thing it self from out of Scripture that Generation is a communicating of the divine essence whereby onely the second person of the Deity deriveth and taketh from the first person alone as a Son from his Father the same essence whole and entire which the Father hath and retaineth the same And Proceeding also is a communicating of the divine essence whereby the third person only of the God-head receiveth from the Father and the Son as the Spirit from him whose spirit it is the same whole essence which the Father and the Son have and retain Now both of them differ from Creation How generation proceeding differ from creation because To be created of God is when something is made of nothing at the commandement and will of God but To be conceived or begotten and To proceed or issue out is when some other person is begotten of the substance of him which begetteth and is in unexplicable wise produced from all eternity out of his substance from whom the proceeding springeth yet with this distinction that the Son hath his subsistence from being born the holy Ghost from proceeding Thus wee conceive the thing it selfe That thus it is as farre forth as God for his glory and our salvation hath thought meet to impart unto us so deep and hidden a mystery although wee cannot attaine to the cause Why thus it is Further of that Question so long controversed between the Greek and Latine Churches Whether the holy Ghost were truly said to proceed from the Father and the Son and not from the Father alone hereafter fit opportunity of handling the same will be offered us in the doctrine concerning the holy Ghost Orthodoxal phrases to be observed with their opposites to be avoyded in this mystery Here wee are to note the usuall proper phrases of Scripture and the ancient Church in this difference of the persons between themselves It is truely said God begate God but not truely God begate another God or begate himselfe True it is The Father begate another It is not true that hee begate another thing or another God True it is The Son is that which the Father is Untrue The Son is hee or the same person which the Father is True it is The Son is begotten The holy Ghost proceedeth from the Father And The Son is of or from out of the Father The holy Ghost is of or from out of the Father and the Son And Whatsoever the Son hath hee hath it from the Father and by eternall nativity or birth hath received it from the Father Whatsoever the holy Ghost hath hee hath it from the Father and the Son and receiveth it by proceeding And the Son and holy Ghost
have a beginning in respect of their persons and have their essence communicated unto them from some other Untrue They have a beginning in respect of their essence Sunt essentiati or They are essenced or have their essence produced from the Father or They have their essence produced from some other It is truely said The first person of the Deity begate the second of his owne essence The third person proceeded from the first and second But not truely The divine essence begate a divine essence or The person is begotten or proceedeth of the essence True it is to say The divine essence is communicated Untrue The divine essence is born or proceedeth The reason is because to be communicated is not the same as to be begotten but stretcheth farther For not whatsoever is communicated to the begotten is also begotten but that is begotten to which the substance of him that begetteth is communicated 2. Of the outward operations of the three persons Another difference of the persons ariseth out of the former consisting of the order of their externall operations which they exercise towards the creatures and in them and by them For these actions I grant are wrought be the common will power and efficacy of the Father Son and holy Ghost but yet that order still of the persons being kept which they have in their subsisting The Father is the fountain as of the persons so of the operations of the Son and of the holy Ghost and he doth all things not of any other that is no other working by him no others will preventing his no other imparting to him power or efficacy but of himselfe that is as hee subsisteth of himselfe so hee understandeth and worketh of himselfe But the Son and holy Ghost do not work of themselves but by themselves that is the Son worketh the Fathers will going before the holy Ghost worketh the will going before both of the Father and the Son The Father worketh by the Son and the holy Ghost and sendeth them but is not sent of them the Son worketh by the holy Ghost sendeth him from the Father into the hearts of the beleevers but is not sent of him but of the Father The holy Ghost worketh and is sent from both the Father and the Son not from himselfe All things were made (a) Joh. 1.3 Col. 1.16 Heb. 1.2 by him The Son can do nothing (b) Joh. 5.19 of himself save that he seeth the Father do For whatsoever things he doth the same things doth the Son also I proceeded forth and came (c) Joh. 8.42 John 14.26 John 5.26 from God neither came I of my self but he sent me Whom the Father will send in my name Whom I will send unto you from the Father What the sending of the Son holy Ghost meaneth Now when the Son and holy Ghost are said to be sent we may not understand this sending as if it were any locall motion or as if it were any change in God but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost and of the execution and manifestation of this his will by the working of the Son and holy Ghost So saith the Son that he was sent of the Father into the world that he came down from heaven and yet that he was in heaven whilest he remained on the earth So the holy Ghost though he were before in the Apostles and dwelt in them yet he is said to be sent unto them in the day of Pentecost Both these persons therfore were sent into the world not that therby they became present somewhere where before they were not but because the Son wrought in the world whatsoever was the will of the Father and shewed himself present and powerfull according to his Fathers good pleasure as it is said God sent forth his Son made of a woman And because ye are sons Gal. 4.46 God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father 8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church The doctrine of the Trinity to be taught in the Church THis doctrine of the Trinity is to be learned and held in the Church In respect of Gods glory In respect of the glory of God that God may be discerned and distinguished from idols For God will not be matched with idols but will have himself to be worshipped and celebrated and therefore known and agnized for such a one as hee hath declared himself to be In regard of our salvation In regard of our owne salvation and comfort No man is saved who knoweth not the Father and the Father is not known without the Son For No man hath seen God at any time John 1.18 1 John 2.23 the onely begotten Son which is in the bosome of the Father hee hath declared him Whosoever denyeth the Son the same hath not the Father Again No man is freed and saved from sin and death without beleeving in the Mediatour Christ He is very God and eternall life 1 John 5.20 But no man reposeth trust and confidence in the Son when as yet he is not known unto him Rom. 10.14 How shall they call on him in whom they have not beleeved How shall they beleeve in him of whom they have not heard Therefore we must first know the Son and then for the Son wee must know the Father that we may beleeve in him Likewise no man is sanctified and saved by the holy Ghost who knoweth not the holy Ghost For he who receiveth not the holy Ghost is not saved according to that saying of Scripture Rom. 8.9 He that hath not the Spirit of Christ the same is not his But no man receiveth him whom hee knoweth not Therefore hee who knoweth him not is not saved That no man receiveth him whom hee knoweth not is proved by those words of Christ The Spirit of truth the world cannot receive because it seeth him not Joh. 14.17 neither knoweth him Except a man be born again of water and the Spirit hee cannot enter into the kingdome of heaven Hence it manifestly appeareth That they which will be saved must necessarily know the Father the Son and the holy Ghost And they must know that the Son and the holy Ghost are distinct from the Father but yet consubstantiall with the Father and equall in perfections honour worship and therefore the same true God which is the Father For except God be known of us to be such as he hath declared himselfe to be he doth not communicate himself unto us neither may we look or hope for everlasting life from him And what he hath shewed himself to be wee have heard namely That hee is the eternall Father co-eternall Son and co-eternall holy Ghost But among all points there is none more sharply oppugned by the adversaries of the truth then
hath sent He that beleeveth in the Son hath everlasting life That all men should honour the Son as they honour the Father This is a certain and invincible argument of the Deity of the Son for faith is a worship due only to God OF THE NAME JESVS But that it may be the better understood that by the name Jesus 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 Jesus 2. From what evils he saveth or delivereth 3. How hee saveth 4. Whom hee saveth 1. What the name Jesus signifieth THe question touching the name Jesus concerneth not so much the Etimologie and peculiar sense which this name importeth but especially respecteth the office of the Son of God therin implyed The word Jesus in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 and in Hebrew Jehoscuah or Jescuah signifieth a Saviour and Authour of safety which Name God himself gave unto the Mediatour 0166 0 in the new testament This true Etymon or original signification of this word is assigned by the Angel saying For he shall save his people from their sinnes Luke 1.31 The Son of God therefore is called Jesus in respect of his office by an excellencie 1. In that he is our Mediatour who saveth and delivereth from the evils both of crime and punishment 2. And that alone 3. Yea and most perfectly whether we respect the number of these evils hee delivereth us from them all or the degrees of them hee hath utterly annihilated the greatest yea and smallest portion of them And the salvation which he tendereth unto us is righteousnes and life everlasting Jesus is our Saviour This is gathered out of his very name because he hath not a bare title without the thing it selfe but farther therewith performeth and executeth the office of a Mediatour Object Many others were called by the Name Jesus and were Saviours of their People as for example Josuah the Captaine of Israel and divers other Therefore from this name it is not necessarily argued and inforced that Christ onely is our Saviour Answ Others had this name because they were typicall Saviours prefiguring and resembling this true Saviour Repl. Yea but the Parents of Josuah when they gave their young Infant this name could not so much as suspect that by him should come the delivery of the people of Israel Answ What then yet GOD knew and thereupon so directed their wils that they should call him Josuah Now there is a great difference between those other and this our Jesus Differences between the true Jesus our Saviuor and others of the same name 1. Others had this name imposed on them by the will of men this our Jesus had his name given him by an Angel 2. Others were but types and shaddowes this was the true prefigured Jesus 3. God by them bestowed onely corporall and temporall benefits upon his people the Israelites but by this Jesus he saveth all the chosen dispersed through the whole world from all evils both of body and soule from sin and death everlasting 4. they were only instruments and ministers by whom Christ gave safety and benefits temporall to the people Christ is the authour of all good things both temporall and eternall and these he by his own efficacy bestoweth on whom he will Thus the Son of God is called Jesus by an excellency above others being the true Saviour 1. Because he exempteth and freeth us from all evils of crime and paine 2. Because he alone worketh this freedome and delivery That the Sonne of God onely is that Saviour is shewed by the places of Scripture following There is no salvation in any other 2. Jesus alone is our Saviour Acts 4.12 John 3.18 1 John 5.11 1 Tim. 2.5 Esa 43.11 25. Rom. 5.19 How the whole three persons are said to be Saviours For among men there is given no other name under heaven whereby wee must be saved Hee that beleeveth not in the Sonne is condemned already because hee beleeveth not in the name of the onely begotten Son of God God hath given unto us eternall life and this life is in his Son There is one God and one Mediatour between God and man which is the man Christ Jesus I am the Lord and besides me there is no Saviour I am hee that putteth away thine iniquities for mine owne sake By the obedience of one shall many be made righteous Object The Father and the holy Ghost also are our Saviours Therefore not the Sonne alone Ans 1. It is a fallacy affirming that to be simply and wholly so which is but in some respect only so True it is they all save mankinde but the difference is in the manner of their saving For The Father by sending the Son The Father saveth as the fountaine of our delivery because he sendeth his Sonne into flesh by him to deliver us but the Father himselfe is not sent The holy Ghost by being sent of the Sonne The holy Ghost saveth as an immediate effector or worker of regeneration sent from the Father by the Sonne into the hearts of the chosen The Son only by ment and efficacy The Sonne saveth b◠his merit and efficacy and thus becometh sole Mediatour paying the ransome giving the holy Ghost regenerating and raising us up unto life eternall Wherefore this efficacy and effectuall working it self is common to all three persons yet the order and manner of working is different and appropriate to each But the ransome the Sonne onley hath paid The particle alone executes all creatures from being Saviours 1. Cor. 2.11 Ans 2. The Sonne is called the onely Saviour in respect of the creature to whom he is opposed and from whom he is descerned that is from the word of salvation not the Father and the holy Ghost but the creatures onely are excluded For no creature delivereth from sin and death So it is said The things of God knoweth no man but the Spirit of God but it followeth not hereof that the Father and the Son know not themselves For the Spirit in that place is compared with the creature not with the Father and the Son 2. From what evils he saveth or delivereth HE delivereth us from all evils both of crime and paine most fully and perfectly From the evill of crime for so the Angel testifieth Hee shall save his people from their sinnes The bloud of Jesus Christ cleanseth us from all sinne that is that it may not be imputed unto us Mat. 1.21 1 John 1.7 and that it may not raigne in us but be abolished and so we at length leave off to sin Wherefore also he delivereth us from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom 8.1 Now then there is no condemnation to them that are in Christ Jesus I give unto them eternall life This salvation
then which this our Saviour Jesus Christ bringeth us is righteousnesse and life everlasting Seventy weeks are determined to finish the wickednesse and to seale up the sinnes and to reconcile the inquity and to bring in everlasting righteousnesse Dan 9.24 1 Cor. 1.30 Hee is made unto us wisedome righteousnesse sanctification and redemption 3. How hee saveth Christ saveth us 1. By his merit HE saveth us after two sorts by his merit and by his efficacy 1. Hee saveth us by his merit or satisfaction because by his obedience passion death and intercession he hath merited for us remission of sinne reconciliation with God the holy Ghost salvation and life everlasting Testimonies hereof are these If any man sin we have an advocate with the Father 1 John 2.2 Jesus Christ the just And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for the sinnes of all sorts of men of what soever age place or degree The bloud of Jesus Christ the Sonne of God purgeth us from all sinne 1 John 17. Rom 3.25 Whom God hath set forth to be are conciliation through faith in his bloud to declare his righteousensse by the forgivenesse of sinnes By the obedience of one many shall be made righteous He was wounded for our transgressions Rom. 5.19 Esa 53.5 he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way and the Lord hath laid upon us the iniquitie of us all 2 Cor. 5.2 Gal. 3.13 Hee hath made him to be sinne for us which knew no sin that we should be made the righteneousnesse of God in him Christ hath redeemed us from the curse of the law when hee was made a curse for us that the blessing of Abraham might come on the Gentiles through Christ Jesus Galat. 4.4 Galat. 3.13 that we might receive the promise of the Spirit through faith God sent forth his Son made of a woman and made under the Law that is made an execration or curse For wee are delivered not from the obedience but from the curse of the Law that he might redeeme them that were under the Law that wee might receive the adoption of the sonnes Heb. 9.14 How much more shall the bloud of Christ which through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God By the which will we are sanctified even by the offering of the body of Jesus Christ once offered By these and very many the like places of Scripture it is manifest that for Christs merit we are not only freed from punishment the remission of our sins being obtained but are also reputed righteous before God adopted of him to be his Sons blessed endued with the holy Ghost sanctified and made heires of everlasting life By his efficacy and powerfull working Christ saveth us by his efficacy power and operation because he not only obtaineth by his meriting for us remission of sins and that life which wee had lost but also applyeth effectually unto us by vertue of his Spirit through faith the whole benefit of our redemption For what benefits he merited by his death he doth not retain them unto himself but bestoweth them on us For salvation and life everlasting which himself had before he purchased not for himself but for us as being our Mediatour Therefore he revealeth unto us his Fathers will instituteth and maintaineth the ministery of his word whereby he giveth the holy Ghost by whom he worketh in us both faith whereby we applying Christs merit unto our selves may be assured of our justification in the sight of God through the force thereof and also conversion or the desire and love of new obedience So by his word and spirit he gathereth his Church he bestoweth and heapeth on in all blessings necessary for this life defendeth and preserveth it in this life against the force of Divels and the world and against all corporall and spirituall assaults of all enemies even to the end so that not one of those which are converted perisheth finally at length their bodies being raised in the last day from the dead hee fully delivers the Church from all sin and evill advancing it unto everlasting life and glory casting the enemies thereof into perpetual pain and torment To comprise the whole in a word his efficacy by his word and spirit regenerateth us in this life The efficacy of Christs merit performeth three things unto us 1. Our regeneration Mat. 18.17 and preserveth or sustaineth us being regenerate lest we fall away in the end raiseth us unto life eternall Of his revealing himself unto us and regenerating us speak these places No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Mat. 3.11 John 15 26. Ephes 4.8 10 11. 1. John 3.8 He that cometh after mee will baptise you with the holy Ghost and with fire I will send unto you from the Father the Spirit of truth When he ascended up on high he gave gifts unto men He ascended up on high that he might fill all things For this purpose appeared the Son of God 2. Our perseverance therein John 14.1 Mat. 28.20 John 14.18 23. that he might loose the workes of the Divel Of his raising us from death these Scriptures make evident mention I will raise him up in the last day No man shall take my sheep out of mine hands I give unto them eternall life and they shall never perish 3. Our Resurection from death Joh. 6.54 10.28 1 Cor. 15.28 Ephes 5.27 When all things shall he subdued unto him he shall make unto himselfe a glorious Church in the sight of God which he gathereth from the beginning of the world unto the end Hereby we may understand that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediatour For the holy Ghost is he by who Christ effectually performeth this which he being our Intercessor with his Father hath promised his Father in our behalfe that is he teacheth us by illuminating our minds with the knowledge of God and his divine will and regenerateth or sanctifieth and guideth and stablisheth us that we may begin the study of holines persist and profit therein untill sin be fully abolished in us and sin being abolished death must needs be abolished which that he might together with death destroy Christ was sent of his Father into the world Christ is our most perfect Saviour Christ saveth us from all evils whether of crime or punishment by
is my beloved Son in whom I am well pleased heare him He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 3. What Christs Priest-hood is A Priest in generall is a person ordained by God to offer for himselfe and others oblations and sacrifices to pray for others and to instruct A Priest in generall Under prayer is comprehended blessing which is to wish them good from God There is one Priest which is signifying or typicall another signified Atypicall Priest The typicall Priest was a person appointed by God 1. To offer typicall sacrifices 2. To make intercession for himselfe and others 3. To declare to the people the doctrine of the Law and the promise of the Messias and true sacrifice which was to come Such were all the Priests of the Old Testament of whom one was the High-Priest the rest inferiour Priests and these three properties which we have reckoned were common to the High-Priest with the other inferiour Priests But some things the High-Priest had proper and peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of all The High-Priests prerogatives under the Law or Sanctuary and that but once every yeere not without blond which he offered for himself and the people burning incense there and making intercession for the people 2. That his raiment was more gorgeous 3 That he was set over the rest 4. That he onely was consulted of questions or matters doubtfull weighty and obscure whether appertaining to Religion or to the Common wealth and did returne the answers of God for the Princes and the people 5. And therefore did govern and order some counsels and offices of the State and Kingdom and did see that all things were lawfully administred The inferiours were all the other Priests of the Old Testament whose office it was To sacrifice to pray to teach the doctrine of the Law and the promise of the Messias to come and to make intercession for themselves and others Wherefore though the Leviticall Priests were a type of Christ yet the most notable type was the High-Priest for that he in moe things represented Christ out very true celestiall and perpetuall High-Priest Obj. 1. But it was the Prophets office to teach Therefore the Priests differed nothing from the Prophets Ans Both of them both the Prophets and the Priests did teach the people and it might so fall out also that the same was both a Priest and a Prophet as it is read of Jeremy But this was not perpetuall Three differences between the priests and Prophets in the Old Testament but accidentall Because 1. The Priests were ordained mediatly by men out of one certain Tribe namely the Leviticall but God immediately and by himself raised up Prophets out of any Tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were raised extraordinarily and immediately by God himselfe and so received from him the doctrine which they were to declare unto men 3. They were so guided by the speciall motion of the holy Ghost that they could not erre in that doctrine which they uttered unto men in the name of God But the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tied to the doctrine of Moses the Prophets which they learned not from God immediatly but mediatly by men 4. They might erre in doctrine counsell and did erre often when they departed from the law and were reprehended of the Prophets Wherefore as touching their function of teaching the Prophets differed from the Priests of the Old 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 only High Priest is the Son of God immediately ordained by â—od the Father himselfe Christ the true and prefigured High-Priest and annointed by the holy Ghost to reveale unto us the secret will of God and his counsell towards us and by assuming humane nature offer himself a sacrifice propitiatory for the sins of all mankinde to obtain for us by his intercession unto the Father remission of sins and eternall life and lastly to apply effectually his sacrifice unto us both by imputing it and also by illightening and moving the Elect by his Word and Spirit to receive it with a true faith having this testimony that hee is certainly heard of his heavenly Father for all those for whom he maketh intercession and withall having power to collect and gather his Church Wherefore there are foure principall parts of Christs Priesthood 1. To teach men both outwardl speaking to their eares by his voice and the voice of his Ministers and inwardly speaking to their hearts by the efficacy of his Spirit 2. To offer himselfe a sacrifice and ransome full sufficient and acceptable unto God for the sinnes of the world Christs intercession 3. To make continuall intercession for us unto the Father For this intercession is proper unto the Son not onely because himselfe living on earth in the time of his flesh was made a suppliant and a sacrifice for us unto his Father but also because hee earnestly and desirously will according to both natures that the Father for his sacrifice once accomplished on the Crosse remit unto us our sins and restore unto us righteousnesse and life and the Father looking upon the sacrifice and will of his onely beloved Sonne receiveth all Beleevers into his grace and favour Wherefore the Sonne in respect both of his merit and will to save us and of his Fathers continuall beholding and looking thereon hath from everlasting made intercession and also doth now and for ever in heaven appearing before his Father make intercession for all the Elect and Chosen To pray for the people is a thing common to all Priests but To make intercession both in heaven and earth unto the Father for us that our sinnes may be pardoned us is onely belonging to this high and onely Priest Christs applying of his merit unto us 4. To apply his sacrifice unto all those for whom hee prayeth And he applyeth it 1. When he procureth by prayer the Father to impute it unto us that is to receive us for it into favour and for it to love us 2. When himself also for the same sacrifice sake John 17.19 doth receive us into favour Father for their sakes sanctifie I my selfe 3. When he indueth us with true faith whereby we also may apply his satisfaction unto our selves that is may be assured and think that it is our righteousnesse whereby we may stand in the presence of the Lord. Foure differences between Christ other Priests Hereby also it is cleare in what other Priests differ from Christ 1. These teach onely by their outward voice and not by the inward working also of the holy
seed of Abraham God was manifested in the flesh Every spirit that confesseth not that Christ is come in the flesh is not of God No man ascendeth up to heaven but he that descended from heaven the Son of man which is in heaven For this cause am I born and for this cause came I into the world Forasmach as the children were partakers of flesh and bloud he also himself likewise tooke part with them Before Abraham was I am Therefore it is one nature which appeared in the flesh tooke flesh came down from heaven and coming into this world was made partaker of flesh and bloud and was before Abraham and another nature which was assumed or taken into which the former came and in which it appeared For the assumer and the assumed are not all one The Word tooke flesh Whereas then the Word took humane nature he must needs be other from it who both was before the flesh taken and was not converted or changed into it but hath a subsistence divers and distinct from the flesh which was assumed The argument is thus framed The assumer is before that which is assumed But of the Word it is said that he assumed or tooke flesh that he was made flesh Therefore the Son the Word was before the flesh hee assumed The Major is manifest The Minor is proved out of the fore-alledged authorities Hitherto also belong all those testimonies which oppose in Christ his divine nature which did assume to his humane nature or flesh Rom. â— 3 9.5 which was assumed and distinguish that from this as His Son made of the seed of David according to the flesh Of the Fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his flesh according to which he is not of the Fathers nor of the seed of David Who being in the forme of God tooke on him the forme of a servant Phil. 2.6 Wherefore the forme of God in Christ is one thing namely his divinity most perfect and the forme of a servant another thing even of his humanity weak base and servile Christ is called the Son and Lord of David Therefore there be divers natures in him Mat. 22.44 John 2.19 Destroy this temple and in three dayes I will raise it up againe Wherefore there is one thing in Christ which is destroyed even his body and another thing likewise which raiseth up his destroyed body which is the Word John 1.18 who is called the only begotten Son Object 1. The Word in John doth not signifie any person which was subsisting before the flesh borne of the Virgin That John meaneth by the Word a person subsisting before the flesh but only that visible Preacher or Teacher Jesus who was made flesh that is was a man mortall weake miserable and abject Answ This is a notorious manifest and impudent corrupting of this place For it is easie for any man to shew out of the very narration of John that the Word signifies an Hypostasis or person which was existing before Jesus born of the Virgin For The Word 1. was in the beginning that is was now before existing when things were created 2. And that Word was God 3. By whom all things were made 4. Who is the authour of life and light Therefore hee is a person existing before all things 5. Which lighteneth every man that cometh into the world that is all if not with spirituall yet with naturall light Therefore he is their illuminatour who were before the flesh which was borne of the Virgin 6. Who being in the world and not knowne 7. Yet came unto his owne 8. Being made flesh that is assuming and taking humane nature of the Virgin Mary For that these words The Word was made flesh have this meaning The Word was made flesh by taking flesh not by any conversion into flesh namely that he who now from the beginning was in the world was made flesh that is man which before he was not not by any changing or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate He was partaker of the flesh he tooke the seed of Abraham God Was manifested in the flesh The Word therefore assumed and tooke flesh Heb. 2.14 1 Tim. 3.16 but was not converted into flesh that is the divine nature was distinct from the flesh taken and assumed Moreover that Christ man was such a teacher The Word was a Teacher from the beginning of the World John 1.9 18. 6.51 who not only in the time of his flesh but also before that was born even from the beginning of the world preâ—ched the will of his Father unto men and quickened them both this very narration of John and other very many places do plainly shew He was the life and the true light which lighteneth every man No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him I am the living bread which came downe from heaven and giveth life unto the world Christ went by the Spirit in the daies of Noah and preached unto the spirits that are in prison 1 Pet. 3.19 which were in time passed disobedient Object 2. Christ man is and is called God in the New Testament Therefore they corrupt the Scripture who say that in this visible man Jesus is besides the flesh an invisible nature which was existing also in the old peoples time without flesh For to say this is as if a man instead of this Thou art a Scholar should say In thee is a Scholar Answ That Christ man is true and by nature God in respect of the nature or essence of the God-head in him personally united to his man-hood 1. Proved by testimonies is no corruption but the very voice minde meaning and interpretation of the Scripture In him that is in Christ Jesus dwelleth all the fulnesse of the God head that is Col. 2.9 the very full and perfect God-head which is but one bodily that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the God-head another thing in which it dwelleth even the Man-hood which is the temple of the God head and was shadowed and figured by the Mosaicall tabernacle Christ saith of himself Destroy this temple John 2.19 21. He. 9 11. 10.20 and the Authour of the Epistle to the Hebrewes mentioneth the Tabernacle of the humane nature and calleth the flesh a vaile to wit of the God-head He suffered in the flesh The Word was made flesh and came unto his own Rom. 1.3 Therefore there must be in the flesh another nature Again Made of the seed of David according to the flesh Phil. 2.6 and declared mightily to be the Son of God touching the spirit of Sanctification Again Being in the form of God and
from the Father against Noetus and Sabellius and their Sectaries who would have the same to be the person of the Father and the Sonne and the holy Ghost which in respect of diverse functions and actions is now called the Father now the Sonne now the holy Ghost And therefore were they called Patripassians Also against Servetus who confounded the Sonne and the holy Ghost That the Word or Sonne of God is diverse and distinct from the Father and the holy Ghost not in office onely but also in subsistence and person is proved by foure arguments No one person can be both Father Son in respect of himselfe None is the same person with him whose sonne he is nor with him who proceedeth or floweth from him otherwise the same thing in one respect should be relative and correlative But the Word is the Son of the Father and from the Word the holy Ghost proceedeth and is given Therefore the Word is neither the Father nor the holy Ghost Christ another from the Father John 5.32 37. 9.16 5.19 14.16 Christ expresly calleth himselfe another from the Father and the holy Ghost There is another that beareth witnesse of mee namely the Father in the same Chapter My doctrine is not mine but his that sent mee The Son can doe nothing of himselfe save that hee seeth the Father doe I will pray the Father and he shall give you another Comforter Three persons expressed in Scripture 1 John 5.7 Gen. 1.26 Joh. 10.30 14.26 15.26 The Scripture doth plainly affirme that the Father the Sonne and the holy Ghost are three There are three which beare witnesse in the heaven the Father the Word and the Spirit and these three are one Let us make man in our image he doth not say I will make but Let us make I and my Father are one he doth not say am but are The Comforter which is the holy Ghost whom the Father will send in my Name hee shall teach you all things When the Comforter shall come whom I will send unto you from the Father even the spirit of truth which proceedeth of the Father hee shall testifie of mee Teach all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost The holy Ghost descended in the shape of a Dove the Son was baptised in Jordan and the Fathers voice was heard from heaven Mat. 28.19 Mat. 3.17 This is my beloved Sonne in whom I am well pleased The properties of the persons are diâ—tinct diverse The attributes of properties of the persons namely sending revealing and their offices are diverse The argument is this Whose properties are distinct they are in themselves distinct But the properties of the Father the Son and the holy Ghost are distinct Therefore the Sonne is neither the Father nor the holy Ghost The Minor is proved because the Son onely and not the Father or the holy Ghost was begotten of the Father conceived by the holy Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptised did suffer and died The Father of himself worketh by the Son Mat. 11. â—9 The Son not of himselfe but of the Father by the holy Ghost the holy Ghost of the Father and of the Sonne No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne These wordes cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I As the Father knoweth me 〈◊〉 14.13 so know I the Father The sense of these wordes cannot be this As I know me so I know me The Son of God therefore Christ is another from the Father and the holy Ghost THE THIRD CONCLUSION The Word is equall with the Father THat the Word or the Son of God Christ is no made God or inferiour to the Father or created of the Father before other things as Arius Eunomius Samosatenus Servetus and others the like Heretickes imagined but is by nature true and eternall God and equall unto the Father in God-head and in all essentiall perfections of the God-head is confirmed 〈…〉 16. â—â— Câ—â— 2.9 By testimonies of Scripture We are in him that is true that is in his Son Jesus Christ. The same is very God and eternall life All things that the Father hath are mine In him dwelleth all the fulnesse of the God-head bodily As the Father hath life in himself so hath he given unto the Son also to have life in himselfe Joâ—â—3 â— Phâ—â— â—â— Who being in the forme of God thought it no robbery to be equall with God whatsoever things the Father doth the same things doth the Son also that all men should honour the Son 〈…〉 as they honour the Father But the Father is to be honoured as God Therefore Christ is God equall in honour with the Father Christ 〈…〉 God 〈…〉 He that hath the whole essence of the God-head is necessarily equall with the Father But the Son of God hath the whole essence of the God-head communicated unto him for this because it is infinite is indivisible therefore the whole must needs be communicated unto whomsoever it is communicated Therefore the Word or Son of God is equall in all things with the eternall Father in the God-head The Minor is proved Generation or begetting is a communicating of the essence the Word was generated or begotten of the essence of the eternall Fatherâ— because he is his Son proper naturall and only begotten Therefore the whole Deity was communicated unto the Word He hath the same properties of the God-head The Scripture giveth the same properties and perfections of divine nature unto the Son which it doth unto the Father as namely eternity omnipotency immensity omniscience the searching of the heart and reines He is eternall Prov. 8.25 John 1.1 John 3.13 Eph 3.17 For Before the mountaines were settled and before the hils was I begotten In the beginning was the Word He is immense or unmeasurable No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven That Christ may dwell in your hearts by faith He is omnipotent Whatsoever things the Father doth John 5.19 Phil. 3.21 Heb. 1.3 the same things doth the Son also According to the working whereby he is able to subdue all things unto himselfe Bearing up all things by his mighty word He is omniscient or of infinite wisedome knowing all things His name shall be called Counsellor Esay 9.6 Mat. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father but the Son c. He is the searcher of hearts But Jesus did not commit himself unto them John 2.24 25. because he knew them all And had no need that any should testifie of man for he knew what was in man Now we know that thou knowest all things He is the sanctifier of his Church
very God and eternall life Christ which is God over all blessed for ever Therefore the Son is that one and the same God or that selfe-same divine essence which is God 3. Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper unto both but is either of a diverse essence or compound whether he be of a part or of the whole essence of them of whom he proceedeth But one and the same is the Spirit of the Father and the Son proceeding of both proper unto both and by him both work effectually Gal. 46. God hath sent the Spirit of his Son into our hearts Therefore the Father and the Son are one essence and the same God Otherwise each essence should have his proper spirit and diverse 4. Vnto whom the eternall Father communicateth the same essence which himselfe hath and that whole hee is of the same essence with him Vnto the eternall Son the eternall Father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the Father The Minor is proved because Christ is the onely begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the divine Essence or God-head by reason of the immensity and great simplenesse thereof can neither be multiplied nor divided Therefore the Father communicateth the same and that whole unto the Son Wherefore as in respect that it is the whole essence of the God-head which is commmunicated unto him of the Father hee is co-equall with the Father so in respect that it is the same which the Father hath and retaineth hee is co-essentiall and consubstantiall with the Father Certaine generall heads of those reasons wherewith Heretickes both old and new oppugne this Doctrine That there is both an equall and one and the same God-head of the Father and the Son and also of the holy Ghost with Rules whereby answer may be easily and soundly made unto their objections 1. THe Heretickes build on most false principles and grounds such as this is If the Father begot one of his substance he could also have begotten moe and the Son also might beget another 1. Rule or moe sons For answer this Rule is to be held Wee are to judge of God according to his owne word not according to Hereticall braines and he is to be acknowledged such as he revealeth himselfe in his word as being the eternall Father with the only begotten Son and the holy Ghost For God hath so revealed himselfe that he begot the Son and that one Son only Therefore wee ought to rest here and not to imagine false conceits of our owne 2. They reason out of naturall principles or grounds which are such as are true in things created and finite but false in God who is an essence infinite as Three cannot be one Three persons really distinct cannot be one essence An infinite person cannot beget an infinite person That which begetteth and that which is begotten are not one and the same essence Likewise He that communicateth his whole essence to another doth not himselfe remaine the same which he was To this we answer by another Rule 2. Rule Those principles which are true of a finite nature are foolishly and impiously translated to the infinite essence of God And arguments of this sort are refuted not by a simple deniall of them but by distinguishing between natures capable and uncapable of those principles whereon they ground 3. Of the properties of the humane nature in Christ they inferre the inequality and diversity of his God-head As Christ suffered died c. Therefore he is not God The Rule whereby we answer to this 3. Râ—el is Those things which are proper to the humane nature are not to be drawn to the divine nature For Christ died not as God but as man 4. They confound the office of the Mediatour with the nature or person that is they goe from the office to the nature As Christ is sent of the Father Therefore he is inferiour to the Father 4. Rule The Rule to answer this is The inequality of office doth not inferre inequality of nature or persons Or as Cyril saith The sending and obedience take not away the equality of power or essence So the Father is said to be greater than the Son not in nature or God-head but in manifestation For not the Father but the Son was made base and miserable in the humane nature assumed Where then Christ saith that his Father is greater than he it is meant in respect of his humane nature and in respect of his office of the Mediatourship 5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father as the fountain of all divine operations As The Son saith that his workes are the workes of the Father Therefore hee is not authour of them neither doth hee those works of his own power but only is the instrument whereby God the Father doth them The Rule and Answer hereto is 5. Rule Those things which are ascribed unto the Father as fountain are not removed from the Son or the holy Ghost to whom they are communicated that they may have them their owne and proper For the Son worketh likewise and in like manner Vnto whom the Father likewise did give to have life in himselfe 6. They detract those things from the Son and the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.26 whereby the Divinity in the person of the Father is discerned from creatures or false gods To which this Rule answereth 6 Rule As often as in Scripture one person of the God-head is opposed to creatures or false gods and is discerned from them the other persons are not excluded from the God-head but onely those things are excluded against which the comparison is made Or The divine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the God-head but onely from creatures Againe A superlative or exclusive speech used of one person doth not exclude the other persons of the God-head but creatures and feigned gods unto whom the true God either in one or in moe persons is opposed John 10.25 The Father is greater then all that is then all creatures not then the Son or the holy Ghost I give eternall life unto them that is no creature doth give it For both the Father also and the holy Ghost doe quicken and give life The Father onely knoweth the day of judgment that is no creature That they may know thee to be the onely very God Mat. 24.26 John 17.3 here the Son is not excluded from true Deity but Idols and false gods to which God the Father is opposed 7. They wrest the phrase of Scripture to another sense as 1 Cor. 15.24 7. Rule The Son shall deliver up
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in
severed by death Truely and hee did truely come forth even out of the grave also in despite of the Watch-men they being withall amazed and stricken therewith 2. He rose the same person which he died the same Jesus Christ God and Man according to the nature wherein he suffered namely In his true body according to his humane nature even the true humane nature and the same in essence and properties and that not deified but glorified all infirmities thereof being done away Behold my hands and my feet for it is I my selfe handle mee and see mee for a spirit hath not flesh and bones as yee see mee have And truely nothing else could rise againe Luke 24.39 but that which had fallen The same body therefore which fell did rise again which is the greatest comfort unto us For hee must have been one and the same Mediatour who should merit for us a communicating and participation of those benefits which we had lost by sin and who should restore the same unto us and apply them to every one Again except Christ flesh had risen neither should ours rise 3. He rose by his owne power that is he put death to flight and shook it from himselfe quickened his dead body re-united it to his soule By his own power John 2.29 John 10.18 John 5.21 Rom. 4.24 8.11 and restored un to himself a blessed heavenly and glorious life and that by the might and power of his God-head Destroy this Temple and in three dayes I will raise it up again I have power to lay downe my soule and have power to take it up againe As the Father raiseth up the dead and quickneth them so the Son quâ—ckneth whom he will Obj. But the Father raised him For it is said If the Spirit of him that raised up Jesus from the dead dwell in you c. Therefore he raised not himself Ans The Father raised the Son by the Son himself not as by an instrument but as by another person of the same essence and power with the Father by which the person doth ordinarily work The Son is raised of the Father by himselfe himselfe hath raised up himselfe by his Spirit For John 5.19 Whatsoever things the Father doth the same things doth the Son also 4 Hee rose the third day by his Fathers and his owne power The third day 1. Because the Scriptures in which are understood all the prophecies and types under the Law doe shew that Christ ought to rise the third day as for example wee may instance in Jonas who fore-shewed Christ 2. Because his body was to rise not being tainted with any corruption and yet not forth-with the first day that his death might undoubtedly be knowne but the third day after his Passion on the Crosse The circumstance therefore of the third day is inserted in the Creed that the truth might be correspondent to the type and we ascertained that this Jesus is the Messias promised to the Fathers because he alone rose the third day 3. For what cause Christ rose CHrist rose The glory of the Father and the Son Rom. 1.4 John 17.1 For his Fathers and his owne glory Declared to be the Son of God by the resurrection from the dead Father glorifie thy Son that thy Son may also glorifie thee For the glory of the Son is the glory of the Father Because of the prophecies Psal 16.10 Acts 2.27 In respect of the prophecies which were uttered of his death and of his resurrection Thou shalt not leave my soule in the grave neither shalt thou suffer thine boly One to see corruption When hee shall make his soule an offering for sinne hee shall see his seed Esay 53.10 Mat. 12 39. and shall prolong his dayes Hee shall see of the travell of his soule and shall be satisfied No signe shall be given unto it save the signe of the Prophet Jonas For as Jonas was three dayes and three nights in the Whales belly so shall the Sonne of Man be three dayes and three nights in the heart of the earth As yet they knew not the Scripture Mat. 25.54 that hee must rise againe from the dead In regard of these and other such prophecies it was necessary that Christ should die and rise againe that the Scriptures might be fulfilled How then should the Scriptures be fulfilled which say that it must be so to wit because of Gods unchangeable decree revealed in the Scriptures of which decree the Apostles in the Acts speak Acts 4.27 28. saying Doubtlesse against thine only Son Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done Hither also belong Christs own predictions hereof Mat. 17 23. John 2.19 They shall kill the Son of Man but the third day hee shall rise again I will raise up this Temple again The worthinesse of the person rising Acts 2.14 John 3.35 For the worthinesse and power of the person that rose For for this cause it was impossible that Christ should be held of death as Peter testifieth and that 1. Because Christ is the beloved and only begotten Son of God The Father loveth the Son and hath given all things into his hands So God loved the world that he gave his only begotten Son c. 2. Christ is true God and authout of life I am the resurrection and life John 5.26 â—1 10.28 As the Father hath life in himselfe so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will I give unto them eternall life It had been absurd then that he should not be raised but sleep in death who giveth life to others 3. Christ is righteous in himself and by dying satisfyed for our sins which were imputed to him Now where sin is not there doth not death reigne any more With one offering hath he consecrated for ever them that are sanctified Heb. 10.14 Rom. 5.10 In that he died he died once to sin but in that he liveth he liveth to God The office of the person In respect of the office of the person who rose which had he remained in death he could not have discharged For 1. The Mediatour who was true God and Man should reigne for ever Thy throne O God is for ever and ever the Scepter of thy Kingdome is a Scepter of righteousnesse Psal 45.7 2 Sam. 7.13 14. I will stablish the throne of his Kingdome for ever I will be his Father and he shall be my Son I have sworne once by my holinesse that I will not faile David Psal 83.34 35 36. Ez. 37.23 24. His seed shall endure for ever and his seate is like as the Sun before mee Hee shall stand fast for evermore as the
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
and sanctification John 3.5 Except a man be borne againe of water and of the Spirit 2 Cor. 3. â—8 c. Wee are changed into the same image from glory to glory as by the Spirit of the Lord. The governing of the actions and whole life of the godly As many as are led by the Spirit of God Rom. 8.14 they are the sonnes of God They were forbidden of the holy Ghost to preach the word in Asia Acts 16.6 Comforting in temptations The Comforter is the holy Ghost John 14.26 whom the Father will send in my name Acts 9.31 The Churches were edified and multiplyed by the comfort of the holy Ghost I will powre upon the house of David the Spirit of grace and compassion Zech. 12.10 The strengthening and preserving of the regenerate against the force of temptation even unto the end The Spirit of strength shall rest upon him Isa 11.2 John 14.16 Ephes 1.13 Hee shall give you another Comforter that hee may abide with you for ever In whom also yee are sealed with the holy Spirit of promise The pardoning of sins and adopting the sonnes of God Yee have received the Spirit of adoption Rom. 8.15 â— Cor. 1.17 1 Cor. 6.11 Where the Spirit of the Lord is there is liberty Yee are justified in the name of our Lord Jesus and by the Spirit of our God The bestowing of salvation and life everlasting John 6.63 It is the Spirit that quickeneth If the Spirit of him which raised up Christ from the dead dwell in you Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you Judgement and sentence against sin John 16.8 When the Comforter shall come he shall reprove the world of sin Mat. 12.23 The blasphemy against the holy Ghost shall not be forgiven unto men His divine honour Equall and the same honour is given to the holy Ghost which is given both to the Father and the Son To no creature but to God alone is to be given divine honour that is honour proper to God only But this is given to the holy Ghost Therefore hee is God equall with the Father and the Son 1 John 5.7 There are three which bear witnesse in heaven the Father the Word and the holy Ghost and these three are one The holy Ghost therefore is the same true God with the Father and the Son Goe and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost By this testimony wee are taught Mat. 18.19 1. That wee are baptized also into the name faith worship and religion of the holy Ghost 2. That the holy Ghost is authour also of baptisme and the ministery In like sort also we beleeve and put our trust in him Let not your hearts be troubled I will pray the Father John 14.1 16. and hee shall give you another Comforter that hee may abide with you for ever That sin which is committed against him is not remitted therefore wee sin against him We are his temple Ye are the temple of the holy Ghost 1 Cor. 3.16 and the Spirit of God dwelleth in you The Apostles in their Epistles wish unto the Churches grace and peace from the holy Ghost The communion of the holy Ghost be with you Cor. 13.13 Object 1. Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Son send him Therefore the holy Ghost is not equall with the Father and the Son Ans We deny the Major For Christ that is sent may be equall with him that sendeth for Christ also being sent of the Father yet is equall with the Father this sending doth not betoken any servile subjection Object 2. He that receiveth of another is not equall with him that giveth The holy Ghost receiveth of the Father and the Son Therefore he is not equall with both Ans The Major is true of one that receiveth of another but a part and not the whole but the holy Ghost receiveth the same and whole essence of the Father and the Son Again it is true of him that receiveth in time or successively but the holy Ghost receiveth before all time Thirdly to the Minor we say that he received as touching the ordaining and sending of him unto us to teach us immediately but this sending establisheth and confirmeth his equality because it is a divine work and the ordaining of him to teach us immediately doth not lessen but strengthen his equality Obj. 3. The Father made all things by the Son therefore he made the holy Ghost by him also Answ The Father made all things by the Son John 1.3 that is all things that were made because it is said And without him was made nothing that was made But the holy Ghost is not made but proceedeth from the Father and the Son Three proofs that the holy Ghost is consubstantiall with the Father and the Son IIII. That the holy Ghost is consubstantiall that is one and the same true God with the Father and the Sonne is proved by these reasons 1. Because hee is the Fathers and the Sons Spirit But the divine essence cannot be multiplied as neither can another be created nor the same divided Therefore the selfe-same and the whole must needs be communicated to the holy Ghost which is the essence of the Father and the Son 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 Son consubstantiall with both 3. There is but one Jehovah that is but one divine essence or being one essentially who alone is of none but himselfe communicateth his being to all things and preserveth it in them The holy Ghost is Jehovah * See 〈◊〉 â—6 1 34. Heb. â—7 8 9 10. Lev. 16.11 12. and 2 Cor. 6.16 Deut. 9 2â— Isa 63. Psal 95.7 Heb. 3.7 Isa 6.7 Act. 28.25 1.16 4.24 25. therefore he is the same with the Father and the Son God consubstantially with both Object Hee 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 Answ The Major is true in creatures but not in God 2. There is an ambiguity in this terme to be of another He 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 inverting the argument we answer that he who is of the Father and from the
Father is consubstantiall with him as likewise with the Son of and from whom he also is 3. What is the office of the holy Ghost THe office of the holy Ghost is sanctification Sanctification the office of the holy Ghost The parts of his office are five Spirit 〈…〉 copulatquâ— â—â—guquâ— Et cen olâ—turâ—â—â—â—â—a salutisâ—â—â— which is wrought immediately by him from the Father and the Son and therefore he is called The Spirit of sanctification The chiefe parts of his office are To teach To regenerate To unite with Christ and God To governe To comfort To confirme or strengthen us The holy Ghost therefore To teach us John 14.26 and 10.13 Teacheth and illuminateth us that wee may know those things which wee ought and may conceive them aright according to Christs promise The holy Ghost whom the Father will send in my name hee shall teach you all things and bring all things to your remembrance which I have told you The Spirit of truth will lead you into all truth So he taught the Apostles at Whitsontide when they were raw before of Christs death and his kingdom he kindled in their hearts a new light he powred into them the miraculous knowledge of tongues and fulfilled the testimony and record of Joel Hereof he is called in Scripture The Teacher of truth the Spirit of wisdom revelation understanding counsell and knowledge c. To regenerate us He regenerateth us when he endoweth us with new qualities and putteth new inclinations in our hearts that is hee worketh faith and conversion in the hearts of the chosen John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdome of God I baptise you with water to amendment of life but hee that cometh after me Mat. 3.11 hee will baptise you with the holy Ghost and with fire This baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of John and of other ministers To unite us with Christ Hee conjoyneth us with Christ that we may be his members and may be quickned by him and so maketh us partakers of all Christs benefits I will powr out my Spirit upon all flesh Joel 2.28 1 Cor. 6.11 19. But yee are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Know ye not that your body is the temple of the holy Ghost which is in you 2 Cor. 12.3 4 13. whom ye have of God No man can say that Jesus is the Lord but by the holy Ghost There are diversities of gifts but the same Spirit By one Spirit we are all baptised into the same Spirit Hereby we know that he abideth in us 1 John 3.24 even by the same Spirit which he hath given us To rule and govern us Hee ruleth and governeth us Now to be ruled and guided by the holy Ghost is to be instructed with wisdome and counsell in the actions of our life and vocation and inclined to follow those things which are right and good and to perform the duties of love and charity towards God and our neighbour Rom. 8.14 As many as are led by the Spirit of God they are the sons of God And they began to speak with tongues Acts 2.4 as the Spirit of God gave them utterance To comfort us Acts 5.41 He comforteth us amidst our afflictions and dangers The Apostles who were first flying away for fear of the Jews now being erected by the comfort and solace of the holy Ghost come forth into open place and rejoice when they are to suffer for the confession of the Gospel John 14.16 He will give you another Comforter that he may abide with you for ever To confirm us in faith He confirmeth us which stagger and waver in faith and assureth us of salvation that is he continueth and cherisheth in us Christs benefits unto the end So he made the Apostles couragious and bold who were before timorous and wrapped and intangled with many doubts These things we may plainly see if we compare that Sermon which Peter made at Whitsontide with their speech who went to Emmaus who say Luke 24.21 John 16.22 and 14.16 Wee trusted that it had been he which should have delivered Israel Hereof Christ saith Your hearts shall rejoice and your joy shall no man take from you He shall abide with you for even Hence is he called the Spirit of boldnesse and the seale of our inheritance Divers titles of the holy Ghost These are the chiefe and principall parts of the holy Ghosts office who in respect of this his office hath divers titles of commendation in the Scripture for hereof he is called The Spirit of adoption Rom. 8.15 16. The Spirit of adoption because he assureth us of the fatherly good will of God towards us and is a witnesse unto us of that free goodnesse and mercy wherewith the Father imbraceth us in his only begotten Son Therefore by his Spirit we cry Abba Father The seal of our inheritance 2 Cor. 1.22 Ephes 1.13 14. He is called the earnest and seal of our inheritance because he assureth us of our salvation It is God which stablisheth us with you in Christ and hath annointed us who hath also sealed us and hath given the earnest of the Spirit in our hearts In which Gospel also after that yee beleeved yee were sealed with the holy Spirit of promise which is the earnest of our inheritance Life or Spirit of life Rom. 8.2 Hee is called life because he quickneth us or as the Apostle saith The Spirit of life who mortifieth the old man and quickeneth the new The law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin and of death Water Ezek. 36.5 and 47.1 Hee is called water whereby hee refresheth us being almost dead in sin purgeth out sin and maketh us fruitfull that wee may bring forth the fruit of righteousnesse unto God Fire Matth. 3.9 Hee is called fire because he doth daily burn up and consume concupiscences and vices in us and kindleth our hearts with the love of God and our neighbour The fountain of living water Rev. 21.6 7.17 Hee is called the fountaine because celestiall riches do flow unto us from him and by him The Spirit of prayer Zech. 12.10 Rom. 8 2â— He is called the Spirit of prayer because he stirreth us up unto prayer and instructeth us to pray I will powr upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and of prayer and they shall look upon me The Spirit also helpeth our infirmities for we know not what to pray as we ought The oyle of gladnesse Hebr. 9. The oyl of gladnesse because he maketh us joyfull forward and lively
by the Passeover and other Sacrifices as also by the Sabbath which all were commanded by God that the godly might celebrate and worship God and shew themselves gratefull unto him and might withall take the signes and tokens of those benefits of God which they received by the Messias So Baptisme is a confession of Christianity and a sign whereby Christ testifieth that we are washed by his bloud The Supper of the Lord is a thanksgiving for the death of Christ and an advertisement that we are quickned and revived by his death and are made his members and shall remain and continue with him for ever OF BAPTISME ON THE 26. SABBATH Quest 69. How art thou admonished and assured in Baptisme that thou art partaker of the onely sacrifice of Christ Ans Because Christ commanded the outward washing of water a Mat. 21.19 adjoyning this promise thereunto b Ibid. Mar. 16.16 Acts 2 38. John 1.33 Mat. 3.11 Rom. 6.3 4. that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule that is from all my sins that I am washed outwardly with water c 1 Pe 3.21 Mar 1.4 Luke 3.3 whereby all the filthinesse of the body useth to be purged The Explication The principall Questions touching Baptisme are 1. What Baptisme is 2. What are the ends of Baptisme or for what it was instituted 3. What is the sense and meaning of the words of the institution thereof 4. The lawfull and right use of Baptisme 5. What are the formes and kinds of speaking of Baptisme 6. Who are to be baptized 7. In place whereof Baptisme succeeded 8. How Baptisme agreeth with Circumcision THe two former of these questions touching Baptisme are handled under the 69. and 70. questions of the Catechisme the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision which followeth immediatly after those questions of Catechisme aforenamed 1. What Baptisme is THe word Baptisme signfieth a dipping in water or sprinkling with water Those of the East Church were dipped their whole body in the water Those of the North in coâ—der countries are only sprinkled with water This circumstance is of no moment or weight For washing may be either by dipping or sprinkling and Baptisme is a washing The Catechisme definition is Baptisme is an outward washing with water commanded by Christ adjoyning this promise thereunto that we being baptized are no lesse assuredly washed by his bloud and spirit from the uncleannesse of our soules that is from all our sinnes then we are washed outwardly with water It may be also fitly defined on this wise Baptisme is a ceremony instituted by Christ in the New Testament whereby we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are received into favour for the bloud of Christ shed for us and are regenerated by his spirit and also to bind us that hereafter we endeavour in our actions and death truly to testifie newnesse of life Or It is a Sacrament of the New testament ordained and authorised by Christ whereby is sealed unto the faithfull being baptized with water in the name of the Father the Sonne and the holy Ghost remission of all their sinnes the gift of the holy Ghost and a planting of them into Christs body which is his Church whereby they also professe that they receive these blessings from God and will ever hereafter live unto him Or yet more briefly Baptisme is an externall washing instituted by the Son of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to be a testimony that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirit unto eternall life We are said to be received into favour for the bloud of Christ shed for us to wit on the Crosse that is for Christs whole humiliation applied unto us by faith The Scriptures confirme this definition Mat. 28.19 Go and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost that is testifying by the signe of Baptisme that they are received into favour of God the Father through the Son and are sanctified by his Spirit Marke 1.4 Marke 16.16 John did baptize in the wildernesse and preach the baptisme of amendment of life for remission of sins He which beleeveth and is baptized shall be saved Wherefore Baptisme comprehendeth Three things comprehended in baptisme 1. The signe which is water and the whole ceremony as the sprinkling of water or the dipping into and againe returning out of the water 2. The things themselves signified by the ceremonies which are the sprinkling of the bloud of Christ the mortification of the old man the quickning of the new man into a certaine hope of the resurrection to come by Christ 3. The commandement and promise of Christ whence the signe hath authority and power of confirming Baptisme not a bare signe only Object 1. Baptisme is said to be an externall washing of water Therefore Baptisme is a bare signe onely Ans 1. This is a fallacy of division dividing things which are to be joyned because when we say that Baptisme is an externall signe we joyn with the signe the thing that is signified Ans 2. There is no particle added in our definition which excludeth the thing And Baptisme is in its owne nature without the promise adjoyned a bare signe and to the unbeleeving who receive not the promise by faith it is indeed an externall washing only with water but the promise cometh thereto The differences betweene Baptisme and the washings of the Old Testament and is joyned with this signe when it is used aright Object 2. There were washings also in the Old Testament Baptisme therefore is no Sacrament proper to the New Testament Ans There is a great dissimilitude and difference between the washings under the Law and our Baptisme 1. The washings in the old Testament were not a signe of the entrance and receiving into the Church as our Baptisme is 2. They were instituted to wash away a ceremoniall uncleannesse as when a man had defiled himselfe by touching a dead carkasse or any such uncleane thing his ceremoniall uncleannesse was to be purged with a ceremoniall washing our Baptisme is ordained to wash away a morall uncleannesse that is sinne And hence it is that Baptisme is called in Scripture alaver or washing to wit in respect of that washing of the morall uncleannesse that is in respect of that inward or spirituall washing whereby we are washed or cleansed from our sins 3. They signifie a washing by Christ which was to come our Baptisme sealeth that washing which is by Christ already exhibited in the flesh 4. They did bind the Jewes only Baptisme extendeth and belongeth to
in the place of bread The Minor That he is not to be adored in the Supper is easily proved because in the New Testament since Christs ascension it hath not been nor is lawfull to tie and binde invocation to any certaine place or thing without the expresse command and permission of God except we will commit open Idolatry For all adoration bound and restrained to any certaine place or thing on earth is abrogated and cancelled by Christ The houre cometh John 4 21 22 23 24. when ye shall neither in this mountaine nor in Jerusalem worship the Father Ye worship that which ye know not we worship that which we know for salvation is of the Jews But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth For the Father requireth even such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Againe if Christ be so to be adored and worshipped in the Supper by our minds and motions of body converted unto the bread that whole oblation and sacrifice should consist in the hands of sacrificing Masse-Priests because they offer the Sonne unto the Father to obtaine remission of sinnes and so were his crucifying to be re-iterated Object Christ commanded not himselfe to be offered or adored but to be eaten Therefore we establish not the Papists offering up of Christ to his Father or their worshipping of him in the bread by that corporall presence which we uphold Ans This their reasoning is two waies faulty First they begge that which is in question whilest they say that Christ commanded us to eate him in the bread for this is no where found in Scripture 2. They shift and seeke to slide from the question in averring that Christ commanded not himselfe to be adored for we have a generall precept of adoring Christ in these words Psal 45.13 Psal 97.7 Heb. 1.6 He is the Lord thy God and thou shalt worship him And let all the Angels of God worship him This generall precept without any speciall exception or expectation of any particular injunction should no lesse binde us all unto obedience and to the adoring of Christ in the bread if we had any evident proofe of his invisible existence therein than if we beheld him present with our eyes Thus Thomas expecteth not some speciall expresse warrant but doth well in worshipping towards the place where he seeth Christ standing saying My Lord and my God Wherefore John 20.28 as long as the opinion of corporall presence standeth so long the Papists idolatrous adoration and oblation and their whole Masse must needs stand also For the Papists themselves will not have that we understand their offering of Christ in the Masse of any slaughtering or murthering him but only of a publique shewing him being there corporally present and of a craving and obtaining remission of sinnes for his sake whom the Priests beare in their hands and present unto God the Father 4. The fourth sort of Arguments drawne from like places of Scripture where namely the samething is delivered in words whereof there is no controversie 1. LIke phrases have a like sense and interpretation But all these phrases are accounted for like namely for sacramentall formes of speech wherein the names or proper effects of the things signified are attributed to the signe as Circumcision is the Govenant of God The Lamb is the Passeover of the Lord. Gen. 17.10 11. Exod. 12.11 31.16 Levit. 1.4 Exod. 24.18 Exod. 26.34 1 Cor. 10.3 Marke 2.26 Luke 22.20 Acts 22.16 Titus 3.5 1 Pet. 3.21 Gen. 17.11 Exod. 12.13 14. 13.9 31 17. The Sabbath is the Covenant of the Lord. The Leviticall sacrifices are an expiation or doing away of sinne The bloud of sacrifices is the bloud of the Covenant The covering of the Arke is the mercy seate The Rock was Christ The bread is the body of Christ The cup is the New Testament Baptisme washeth away sinne Baptisme is the washing of the new birth Baptisme saveth us c. Therefore their interpretation is alike Now God himselfe interpreteth some of them thus Circumcision is a signe of the Covenant The Lamb is a signe and memoriall of the Passeover The Sabbath is a signe of the Covenant Therefore we may justly interpret the rest on the same manner The Leviticall sacrifices signifie the attonement for sinnes made by the Messias The bloud of sacrifices is a Sacrament or signe confirming the Covenant or a signe of Christs bloud whereby the Covenant was established The covering of the Arke signifieth the Mercy-seate The Rock signifieth Christ The bread is a Sacrament of the body of Christ The cup is a Sacrament sealing the new Covenant Baptisme is a Sacrament of the washing away of sins and of our regeneration and salvation 2. As the cup is the New Testament so is the bloud of Christ the New Testament The cup is the New Testament Sacramentally that is it is a signe of the New Testament Therefore Christs bloud is a signe of the New Testament The Major is apparent because without doubt the words of Luke and Paul This cup is the New Testament in my bloud and the words of Matthew and Marke This is my bloud of the New Testament have all one meaning The Minor is proved before in the first argument and cannot be taken otherwise For the New Testament is no externall thing or ceremony but a free reconciliation with God promised in the Gospel through the bloud and death of Christ The cup then is either the thing promised or the seale of the promise but it is not the promise nor the thing promised Therefore it is the seale of the promise 3. The bread which we breake saith the Apostle is it not the communion of the body of Christ As bread is the communion of the body of Christ so also it is the body of Christ The reason is cleere because Pauls words and Christs have both one meaning seeing Paul interpreteth Christ But the bread is the communion of the body of Christ sacramentally that is it is a Sacrament or signe of our spirituall communion with Christs body For properly and literally bread cannot be termed a communion Therefore bread also is Christs body sacramentally that is it is a Sacrament or signe of Christs body Now that the communion or communication of Christs body is spirituall is thus proved 1. Paul speaketh of such a communion as whereby we being many are made one bread one body But we being many are one body spiritually Therefore the communion mentioned of Paul is spirituall 2. The communion of Christ whereof he speaketh cannot stand with the communion of Divels 1 Cor. 10.21 Ye cannot saith he drink the cup of the Lord and the cup of the Divels ye cannot be partakers of the Lords Table and of the table of the Divels The argument is not deduced from an inconvenience or an undecency as some
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
not only is still unknowne to the wiseest and most sharp-witted of men Angels in part ignorant of the Gospel till they were informed by the word of Christ unlesse they be taught by the voice of the Church and efficacy of the Spirit but also in a great part was unknown to the Angels themselves before it was disclosed by the Son from the secret bosome of his eternall Father Which to unfold and praise if men and Angels should bend all the strength of wit and eloquence 1 Pet 1.12 yet were they never able to speak of it according to the due compasse and worth of the thing Whiles therefore I think with my self how much I might sinke under this charge I had rather it were committed to another who at least might somewhat better and more successively undergoe the same But when I well weigh the nature of mine office I perceive I ought with all cheerefulnesse both to help forward your salvation and obey God that calls me to so honourable an imployment especially he promising mee assistance with which whosoever are assisted may despaire in nothing for God will be effectuall by weak and abject meanes according to that of the Psalmist Out of the mouthes of babes and sucklings hast thou ordained strength Psal 8.2 The word there used signifieth a child which beginneth to understand and speak There are that are commonly called children not onely in regard of age but also in regard of ability of understanding Two sorts of children or performance of any action Infants though such in age are sufficient witnesses of the divine goodnesse and providence being cleare evidences of Gods presence in the wonderfull propagation conservation and education of humane off-spring Humane off-spring an argument a gainst Atheists denying God abundantly confuting Divels and all Atheists that deny either God to be God or to be such a God as hee hath said himselfe 〈…〉 Our Saviour interpreteth that saying of the Psalmist of confession Acts 17.27 28 29. Mat. 21.16 In which kind it agreeth unto us all who do meditate or speak any thing concerning God For we are all infants in understanding and utterance In some kind wee are all infants touching all matters divine In this life we attain but some small beginnings of those things as the Emperour Gratian in his confession to Ambrose piously and truely writes We speak saith hee of God not what we ought but what we are able yea the Prophets and the Apostles themselves confesse the same thing 1 Cor. 13.9 For we know in part and we prophesie in part but when that which is perfect is come then that which is in part shall be done away And in v. 12. Now we see through a glasse darkely but then face to face But notwithstanding the beginnings wee learne are small and also the voice of the ministery be proportioned to our capacity therein God himself speaking with us as with babes and permitteth us like babes to speak to him yet so would the Lord have the doctrine touching himselfe to be known No hope of life to come but by knowing the things revealed concerning God as that he gives us no hope of another life by any other means Yea those beginnings whatsoever they are doe with so great a distance surpasse all humane wisedome that there is no comparison between it and them for these rudimennts which to reason are hidden wisdome are both necessary and sufficient to everlasting salvation Let us therefore not onely acknowledge our infancy but desire also to be of the number of sucking babes For as the babe growes not to ripenesse of man-hood unlesse he be fed with the mothers milk or convenient food so we likewise that we may not fail of our hoped perfection 1 Pet. 1.1 2. ought not to refuse the milk of the Word whereby we are nourished and suckled to eternall life This is that spirituall infancy well pleasing to the Lord as Christ witnesseth rebuking the Pharisees disdain of the childrens cry in the Temple Hosanna to the Son of David These are those infants in whose voice the Lord will be effectuall By whose mouthes as the Psalmist addeth hee perfecteth strength Psal 8.2 Mollerus upon the 8. Psal v. 2. A description of the kingdom of Christ or as they translate who weigh the originall foundeth a kingdome Hee speaketh of the strength or kingdome which is seen in this life called the kingdome of Christ which is the Son of God instituting and preserving of a ministery thereby gathering a Church quickning beleevers by the sound of the Gospel and sanctifying them by the holy Spirit to eternall life defending the Church in this life against the kingdome of the Divell and after this life raising them up holy to eternall life that in them may reign the Godhead evidently and not covertly by the ministery The foundation of Christs kingdome is Christ and how many waies That which is the foundation of this kingdome St. Paul declares 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Christ is the foundation first in his proper person Because all the members of his kingdom namely the Saints being conjoyned and inserted into him doth he carry about him keeping and holding them together as the foundation doth the other parts of the building as the vine doth its branches Then again by his doctrine For as good laws are the sinews of a politicall-kingdom so this kingdom is gathered kept and governed by the doctrine concerning Christ And as without a foundation the building cannot consist Phil. 3.8 so unlesse we hold to Christ and what he is and what he hath done for us whatsoever else may seem to be piety or comfort it 's fading it 's 〈…〉 nothing This foundation is laid in the mouths of infants when they beleeving this same doctrine upon their hearing of it do by the incitement of the holy Spirit learne and imbrace the same and thereby are ingraffed and grow into one with Christ In this businesse of maine importance God useth our infancy to illustrate his glory The greatnes of the work Why God useth weake means for the conversion of them and weaknes of the instrument plainly proving that so great a matter is not effected or dependent by and on our but Gods effectuall power Also to the end it might blunt the insolencie of his adversaries when as their lofty power is subdued under our weaknes and our seeming folly evinceth that nothing is more foolish than their wisdom As it is said In silence and hope shall be your strength For the Son of God destroyeth the works of the Divel snatching from him them that beleeve remitting their sin and taking it away and beginning in them eternall life defending the Church accusing and laying open the malice of the enemies repressing and punishing them both in this present life and at the full deliverance of the Church from all
things of chusing Bishops and Deacons of widowes of women to be covered and to containe themselves in silence of not divorcing the husband if he be an Infidell of controversies between Christians But these men remember not that their authority is not equall unto the Apostles authority neither consider they that there is nothing in all these things appointed of Paul which is not agreeable to the rest of the Word of God contained in writing and that many of those things which they alledge are comprehended in the commandements of the Decalogue More trifling is it that they say the forme of Baptisme appointed by Christ was changed by the Apostles because it is read Acts 28.19 that they baptised in the Name of Jesus Christ. For in those places not the forme of Baptisme but the use is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches things offered to Idols bloud and that which was strangled is it lawfull for Councels and Bishops to make decrees and lawes to tie mens consciences For first here againe there must needs be retained a difference between the Apostles by whom God opened his will unto men whereupon they also say It seemeth good to the holy Ghost and to us and other Ministers of the Church who are tied unto the Apostles doctrine Further as concerning this decree of the Apostles they decreed nothing else then what the rule of charity commandeth which at all times would have that in things indifferent men should deale without offence Now if they urge that these ordinances are called necessary yet it doth not thereupon follow that the traditions of Bishops are necessary especially such as are the Bishops of Rome Then that necessity whereof the Apostles spake was neither to last continually neither did it bind consciences for feare of the wrath of God if these things were not observed but it dured but for a time for their infirmity who were converted from Judaisme to Christ or were to be converted 1 Cor. 10. as Paul doth at large teach To these they adde the examples of the Church 4 Object Present examples whom they say even from the Apostles to these very times to have beleeved and observed some things not onely not delivered in the Scripture but contrary to the Scripture They bring forth the selfe same decree of Jerusalem concerning things offered to Idols and bloud which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath been already said that that constitution was made not that it should last for ever but for a time for a certaine cause even for the infirmity of the Church which was gathered from among the Jewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lye in it wherefore the abrogating of it is not contrary but doth very well agree with it To these also they reckon the observing of the Lords day We truly as we doe beleeve this to be an Apostolike tradition and perceive it to be profitable and a farre other manner of one then for the most part they are which they would faine thrust upon us under the Apostles name so we doe not put any worship of God to consist in this thing but know it to be left arbitrary unto the Church Even as it is said Let no man condemne you in respect of a holy day But they affirme also that some things not written are beleeved which yet to call to question wee our selves confesse to be unlawfull as That Infants are to be baptised That Christ descended into Hell Coloss â— That the Sonne of God is consubstantiall unto the eternall Father But they are too impudent if they take unto themselves a licence of hatching new opinions because the Church for to expound the meaning of the Scripture useth somewhere words which are not extant in the Scripture But impious are they and blasphemous if they say the doctrine it selfe which the Church professeth in these words is not extant in the Scripture 5 Object The holy Ghost to teach the Church therefore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which are not delivered in the Scriptures as But the Comforter which is the holy Ghost whom the Father shall send in my name hee shall teach you all things And When the Spirit of truth shall come hee shall lead you into all truth But here they maliciously omit that which is added And shall bring all things to your remembrance which I have told you John 14.26 and 16.13 Againe Hee shall beare witnesse of mee Againe Hee will reprove the world of sinne of righteousnesse and of judgement Againe He shall glorifie mee for he shall receive of mine and shall shew it unto you For out of these it is manifest that the holy Ghost should speak nothing but that which was written in the Gospel and Christ himselfe had before time taught his Disciples so farre is it that he should bring any thing contrary to them For neither can he dissent from Christ nor from himself So also when they alledge that I will put my law in their inward parts Jerem. 31. 2 Cor. 3.3 and in their hearts I will write it And Yee are the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart they do not mark that the Spirit cannot speak in mens hearts contrary unto these things which be revealed in the Scripture neither would God write any other law in mens hearts but that which is already revealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they go about to build out of that place If you be otherwise minded God shall reveale even the same unto you Phil. 3.15 If therefore say they the Church thinke any thing different from the written word that proceedeth from the holy Ghost For the Apostle comforteth and confirmeth the godly that albeit they did not understand somewhat of that which there hee had written or were of any other judgement in it yet that hereafter they should be taught it of God and should know those things to be true which he had written When as therefore it is denied that the holy Ghost reveales any thing diverse from that which is written the rule and mastership of the Spirit in the Church is not taken away but the same Spirit is matched with himselfe that is with the rule of the
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit 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 appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never 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 shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
8.28 Wherefore by his Spirit also he assureth me of everlasting life i 2 Corin. 1.22 2 Cor. 5.5 Ephes 1.14 Rom. 8.16 and maketh mee ready and prepared that henceforth I may live to him k Rom. 8.14 1 John 3.3 The Explication THE question concerning Comfort is therefore handled in the first place because it containeth the maine scope and drift of Catechism whose end is to worke in us sure comfort both in our life and at our death For to this purpose is all celestiall and heavenly doctrine revealed by God and is principally to be learned of us The summe of this comfort is That we are engraffed into Christ by faith beloved of him and reconciled unto God that by him we might be cared for and saved for ever Touching this comfort we are to learne 1 What it is 2 Of how many parts it consisteth 3 Why this comfort alone is sound and good 4 Why it is necessary 5 How many things are necessary for the attaining thereto 1 What comfort is COmfort is a certaine argumentation or reasoning What comfort is wherein wee oppose some good thing against some present evill and by the due consideration and meditation thereof doe mitigate and asswage our griefe conceived and suffer a while the evill with patience Where look how much more grievous the evill is so much must the good which is desired exceed the said evill in greatnesse and certainty So that whereas consolation against sin and everlasting death two the greatest evils that possibly can befall to mankind is here sought for it is not any common good but the principall and soveraign good that can be a sufficient salve and remedy thereof Touching which principall good Divers opinions of mans chiefest good without the Scripture and Word of God so many men so many opinions are broached The Epicures seat and place this supreme good in sensuality and pleasure The Stoicks in a decent moderation and bridling of the affections Or in the habit of vertue The Platonicks in their Idea's The Peripateticks in the action and exercise of vertue The vulgar sort in honours riches power and sway amongst men But all these are flitting transitory toyes either lost in the time of life or left behind us at the terme of death Now that principall good we hunt after is such as fadeth not nor vanisheth no not in death I grant the honour of vertue is immortall and vertue it selfe as the Poet hath surviveth after mens funerals But where liveth it verily with others not within our selves And well said one that vertues could not justly be reputed mens principall blisse and felicity whereas we have them witnesses of our distresse and misery Hypocrites both within and without the Church as Jewes Pharisees and Mahumetists Papists also doe the like seek a remedy of death in externall rites and beggarly ceremonies but all in vaine For these externall rites do not purge nor cleanse the conscience and God will not be mocked with petty satisfactions Howsoever therefore Philosophy and all other sects enquire after and promise such a good as may yeeld us sound consolation and contemplation both in life and death yet they neither find nor performe any but such as consciences stagger at and very sense disclaimeth True comforts proper to the Church only the doctrine of the Church presenteth unto us such a good effectuall and lively comfort as wherewith our consciences rest satisfied For this alone detecteth the fountain of all miseries whereunto mankind is captivated and enthralled What is the only comfort of the Church this alone directeth us unto the means of delivery through Christ This therefore is the only Christian comfort of principall consequence both in life and death A confidence of free remission of sinnes and reconciliation with God through Christ and a certain expectation of eternall life imprinted in our hearts by his holy Spirit through the ministery of the Gospel so that we doubt not but that we belong unto Christ and are beloved of God and saved for ever for his sake according to that of S. Paul Who shall separate us from the love of Christ Rom. 8.35 shall tribulation or anguish c. 2 Of how many parts this comfort consisteth SIx parts there are of this comfort 1. Our reconcilement to God by Christ so that we are no longer enemies 1 Cor. 3.25 but sons of God neither are we in our own power but properly belong unto Christ 2. The maner of our reconcilement even by the bloud of Christ 1 Pet. 1.18 1 John 1.7 that is to say by his passion death and satisfaction for our sins 3. Our delivery from the misery of sin and death For Christ doth not onely reconcile us unto God but also doth exempt and free us out of the power of the Divell so that sin death Heb. 2.14 1 John 3.8 and Sathan have no power over us 4. The perpetuall preservation and maintenance of our reconcilement freedome and whatsoever other blessings Christ hath once purchased for us His we are by right therefore he keepeth us as his owne interest that not so much as an haire may fall from our head without the will of our heavenly Father Neither lieth our salvation in our hands or power for if it were so we should lose it a thousand times every moment 5. The turning of all our evils into good Rom. 8.28 The godly indeed are afflicted in this life nay they are massacred they are as sheep appointed to the slaughter but these things doe not hurt or hinder at all but further and help forward our salvation because God giveth a good issue and turneth all to the best Rom. 8.28 All things worke together for the best unto them that love God 6. Our full perswasion and assurance of all these good gifts and graces and of life eternall Two parts of Christian security This security consisteth 1 The testimony of the holy Ghost 1. Of the testimony of the holy Ghost working in us true faith and unfeigned conversion witnessing unto our spirit that we are the sons of God and that these blessings doe truly appertain unto us because he is the pledge of our inheritance Effects of true faith 2. Of the effects of true faith which we perceive to be in us such as are true repentance and a constant purpose of beleeving and obeying God according to all his precepts For out of the earnest desire of performing obedience unto God ariseth our assurance of our true faith and by faith wee are certainly perswaded of the favour and love of God and of everlasting salvation This is the ground of all the other five parts before specified without which there is no comfort in temptations Briefly therefore the summe of our comfort is this That we are Christs reconciled by him unto the Father of whom wee are beloved and shall be saved through the gift of the holy Ghost and life everlasting
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
The Major consisteth of a bad definition of free-will For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding and in the free assent of the Will not in a power to will as well good as evill or contrary The good Angels by reason of the wisdome and rightnesse of their judgement and of the great and constant propension or readiness of their will to that which they know to be good and right cannot will evill and unjust things but only things good and honest and yet notwithstanding they most freely chuse and doe those things which are just Right so men by reason of their in bred ignorance and corrupt judgement of those things which are to be done and of the end as also by reason of the stubbornnesse frowardnesse of their will can will only those things which are evill which also they follow and pursue with exceeding willingnesse and pleasure untill they are regenerated by Gods Spirit Object 3. That is free which is ruled of none other but of it selfe only or which is bound to none Mans will is not ruled of it self only but of another and is bound to the Law Therefore it is not free Answ The Major is true if it be meant of that liberty which is in God but false being meant of mans liberty For man to be ruled of none is not liberty but a shamefull barbarity and a wretched slavery But the true liberty of the creature is to be subject unto honest and just lawes and to obey them It is a power of living as thou wilt according unto the Law of God Object 4. That which is a servant and in bondage is not free but our will is a servant and in bondage The will of man is servant to sin and yet inclineth to sin freely Therefore our will is not free Answ There is an ambiguity in this reason for it affirmeth that to be simply so which is but in some respect and sort so or the conclusion fetcheth in more then 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 arbitrement or will is in bondage to wit under sin Therefore it is not free that is from sin which it is not able to shake off by any force which it self hath except it be freed and delivered by the grace of God But thereof it followeth not therefore simply no way it is free For it is free as touching the objects represented unto it by the understanding because it chuseth or refuseth them being once knowne or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We grant the conclusion if free be taken for that which hath ability to do those things which are good and pleasing to God for so far is it in servitude under sin and hath power only to sin but we deny the whole if free be taken for voluntary or deliberative which chuseth the objects represented unto it by voluntary motion not constrained or forced thereto by any externall agent 4. What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of men IT is farther questioned and it importeth much to the knolwedge of our selves to enquire What manner of liberty or to what actions the liberty which was in mans will before the fall extended it selfe and Whether it were any or none at all and if it were any In what state it remaineth after the fall and Whether it be restored and How and by what meanes and How far forth it is restored Whence it is apparent that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man namely of man not yet fallen into sin or fallen or renewed and restored or glorified that is what manner and how great the liberty of mans will was before the fall what manner of liberty remaineth after the fall before regeneration of what condition it is in this life after regeneration and what it shall be in the life to come after glorification The first degree of liberty before the fall The first degree of liberty in man not yet fallen was a mind lightened with the perfect and certaine knowledge of God and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God but yet not so confirmed in this knowledge and inclination but that it could decline and defect from that obedience by her owne proper and free motion if hope or shew of any good to come by defecting were offered unto it that is the Will of man was free to good and evill or freely chose good but so that it had an ability of chusing evill so that it might persist in good God preserving it and might also fall into evill God forsaking it The former is proved from the perfection of the Image of God in which man was created the latter is too evident by the event of the thing it selfe and by testimonies of Scripture God hath made man righteous Eccles 7.3 Rom. 11.32 but they have sought many inventions God hath shut up all in unbeliefe that he might have mercy on all In which words Paul testifieth that God of especiall deep wisdome confirmed not the first man against the fall nor allotted him such a portion of grace that he might not be seduced by the Divell and moved to sin but that hee therefore permitted him to be seduced and fall into sin and death that as many as were saved out of the common ruine might be saved by his mercy alone For if nothing be done without the everlasting and most good counsell of God the fall also of our first Parents may be so much the lesse exempted from it by how much the more God had precisely and exactly determined from everlasting concerning his chief work even mankind what he would have done The creature can by no meanes retain that righteousnesse and conformity with God except God who gave it keep it neither can be lose it if God will have it kept James 1.17 according to these sayings Every good giving and every perfect gift is from above John 1.4 and cometh downe from the Father of lights In it was life and the life was the light of men which lightneth every man that cometh into the world Take not away thy holy Spirit from me Psal 51.11 104.29 2 Tim. 2.19 If thou hide thy face they are troubled The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Mat. 22.30 In the resurrection they are as the Angels of God in heaven As then man could not have fallen except God had withdrawne his hand and not so forcibly and effectually affected his will and ruled it in
proper to the Mediatour to be a messenger and truce-man between God and us and to regenerate us by his Spirit Therefore only the Son must be this Mediatour 4. It belongeth unto the Mediatour immediatly to send the holy Ghost But the Son alone immediatly sendeth the holy Ghost The Father also indeed sendeth the holy Ghost but mediately by the Sonne the Sonne immediately from the Father as himselfe testifieth whom I will send unto you from the Father John 15.26 5. It belongeth to the Mediatour to suffer and die for us But the Sonne only is he who taking our flesh on him hath suffered in it and died God is manifested in the flesh c. 1 Tim. 3.16 1 Pet. 3.18 Christ was put to death concerning the flesh c. Therefore hee only is the Mediatour 6. That the Son is the Mediatour is proved by conference of revelations and prophesies in the old Testament and by the fulfilling of the same in the new 7. The same is proved by the works and miracles which Christ wrought John 5.36 John 7.31 John 10.38 Matth. 11.4 5. The works that I do bear witnesse of mee that the Father sent mee When Christ cometh will hee doe moe miracles then this man hath done Beleeve my works Goe and shew John what things yee have heard and seen the blind receive sight c. 8. By testimonies of Scripture There is one Mediatour between God and man which is the man Christ Jesus 1 Tim. 2.5 1 Cor. 1.30 Christ Jesus of God is made unto us wisdome and righteousnesse and sanctification and redemption that is to say he is made unto us a teacher of wisdome a Justifier and Sanctifier and Redeemer to wit a Mediatour and Saviour in full merit and efficacy For in this speech of the Apostle the Abstracts wisdome justification sanctification and redemption are put for the Concretes a teacher of wisdome a Justifier a Sanctifier a Redeemer In this sentence of the Apostle that is worthy observation whereas hee saith that the Mediatour was made unto us of God he meaneth was appointed and given The Mediatour was given us by God A Mediatour should have been given unto us and proceeded from us because we were the offenders But we were unable to supply any from amongst our selves because we were all the sons of wrath Wherefore it was necessary that a Mediatour should be given us of God Here we are to note farther that justice or righteousnesse and sanctity or holinesse in us before the fall were one and the same thing to wit an inherent conformity in us with God and the law as at this day in the holy Angels they are one and the same But now since the fall they continue no longer the same in us For now Christ is our righteousnesse How justification and sanctification and justice sanctity are now since the fall different and diverse in us and our justification is the imputation of Christs righteousnesse whereby we are accounted righteous before God Holinesse also is our inchoative or new begun conformity with God and sanctification is the working of a conformity with God in us which is here imperfect and shall be perfected in the life to come where holinesse and righteousnesse shall be again one and the same even in us Now followeth a brief recapitulation of the whole doctrine touching the Mediatour OF THE MEDIATOUR The causes why this doctrine of the Mediatour is to be in the Church THe doctrine touching the Mediatour whereas it so neerly concerneth Gods glory and our comfort is to be held and diligently considered for these causes 1. That we may acknowledge and magnifie the mercy and goodnesse of God towards us in that he hath given us his Son to be our Mediatour and to be made a sacrifice for our sins 2. That we may know that God is just and doth not of any lenity pardon sins but is so grievously offended therewith that he granteth no pardon to them except the satisfaction of his Son mediate and come between 3. That wee enjoying such a Mediatour may be assured of eternall life because this our Mediatour is both willing and able to grant it 4. Because it is the foundation and short summe of Christian doctrine 5. Because of Hereticks who at all times most grievously oppugne this doctrine that against them we may be able to defend it The doctrine concerning the Mediatour seemeth to belong to the place of Justification because there also the office of the Mediator is declared But it is one thing to teach What and what manner of benefit the benefit of justification is and how it is received which is performed in the common place touching Justification another thing to shew whose that benefit is and by whom it is bestowed which is proper to this present place here handled and these are different and diverse propositions Justification belongeth to the Mediatour or is wrought by the Mediatour and remission of sins is our justification In the former proposition Justication is the subject that is it is that whereof another thing is affirmed in the latter it is the Attribute or Predicate that is justification it self is affirmed of another thing even of remission of sins The principall Questions touching the Mediatour are these 1. What in generall a Mediatour is 2. Whether wee need any Mediatour with God for us 3. What his office is 4. What manner of one is necessary 5. Who or what person is or may be our Mediatour 6. Whether there may be moe Mediatours 1 What a Mediatour is What a mediator 〈◊〉 in generall A Mediatour in generall signifieth him who reconcileth two parties at variance by interposing himselfe and mitigating the offence or appeasing the offended by intreatie satisfaction and caution lest the like offence be again occasioned and committed To reconcile hath four parts For to reconcile is 1 To make intercession for him who offendeth unto him who is offended 2 To make satisfaction for the injury offered 3 To promise and to bring to passe that the party who hath offended offend no more For except this be brought to passe and effectuated the fruit and commodity of the intercession is lost 4 To bring them to an attonement and agreement who were before at enmity If one of these conditions be wanting A Mediatour in speciall there cannot be any true reconcilement But in speciall and as here it is used and meant of Christ A Mediatour is a person reconciling God who is offended and angry with sin and mankinde offending and subject to eternall death for the same and that by the satisfying of Gods justice by his death by praying and intreating for the guilty and by applying forcibly and effectually his merit through faith on them that beleeve and regenerating them by his holy Spirit effecting that they cease from sinning and lastly hearing their grones and petitions when they call on him Or A Mediatour is a
these things 1. He presenteth himself unto us as his Fathers messenger and embassadour opening and shewing this decree of the Father that hee should give himself to be our Mediatour and that his Father accepteth of his satisfaction 2. He performeth this satisfaction and imputeth granteth and applieth it being performed unto us 3. He worketh faith in us by giving us his holy Spirit to agnise this so great a benefit and to imbrace and not to reject it for no reconcilement or amity can be between parties which are at variance Philip. 2.13 except both parties accord He worketh in us both to will and to do 4. He by the same Spirit causeth us to leave off to sin and to begin a new life 5. He preserveth maintaineth and shieldeth us in this reconcilement faith and obedience begun in us against the Divels and all enemies yea against our own selves lest we revolt again 6. He will raise us up again from the dead and glorifie us that is will perfect and finish our salvation which is begun with all the gifts both which we have lost in Adam and those which himself hath merited for us All these things Christ worketh accomplisheth and perfecteth not onely by his merit but also by the efficacy and powerfull operation of the same whence he is termed a Mediatour in regard both of merit Christ a Mediator both in merit and efficacy and efficacy of merit because he not only meriteth for us by his sacrifice but also by vertue of his Spirit doth effectually impart unto us his benefits righteousnesse and life everlasting witnesse those sayings John 10.15 28. 5.20 26. I lay down my life for my sheep I give unto them eternall life As the Father hath life in himself so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickeneth them so the Son quickeneth whom he will Without me ye can do nothing John 15.5 The benefits of the Mediatour Now when question is made of the office of the Mediatour question is made withall concerning his benefits For the office enjoyned of God unto the Mediatour is to bestow benefits on his Church which Paul summarily compriseth in these four generall heads as it were 1 Cor. 1.30 when he faith Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption He is made unto us wisdome 1. Wisdome 1. Because he is the matter or subject of our wisdome I esteemed not to know any thing amongst you but Jesus Christ and him crucified We preach Christ crucified unto the Jews even a stumbling block 1 Cor. 2.2 1. Cor. 1.23 24. and unto the Grecians foolishnesse But unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 2. Because he is the cause or authour of our wisdome and that three wayes Christ the author of our wisdome three wayes 1. Because he hath brought forth out of the bosome of the eternall Father wisdom that is the doctrine of our redemption 2. Because he hath ordained and preserveth the ministery of his word by which he informeth us of his Fathers will and his office 3. Because he is forcible and effectuall in the hearts of the chosen and maketh them to yeeld their assent unto the word or doctrine and to be reformed by it according to his image Shorter thus Christ is called our wisdome because he is 1. The subject 2. The authour 3. The means of our wisdom He is made unto us righteousnesse 2. Righteousness that is our justifier for in him our righteousnesse is as in the subject and is made ours by his merit and forcible operation For 1. He suffered the punishment of our sins which is justice and righteousnesse and the merit for which we are reputed just and righteous 2. He by his power maketh us righteous in the sight of God by imputing unto us his righteousnesse and by giving us faith whereby our selves also receiving it 3. Sanctification may apply it unto us He is made unto us sanctification that is our sanctifier because he doth regenerate and sanctifie us by his holy Spirit He is made unto us redemption 4. Redemption that is our redeemer because he finally delivereth us for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret redemption doth not only signifie the price but also the effect and full complement thereof 4. What manner of Mediatour ours ought to be THis question hath good and orderly dependance of the former for whereas it appeareth 1. That we must satisfie 2. That we must satisfie by another 3. That we must satisfie with that satisfaction of our Mediatour which hath already been discoursed of and described at large It is well demanded next 4. What manner of Mediatour is required Our Mediatour therefore must be 1. Man 2. True man deriving his nature of our kind and retaining it for ever 3. A man perfectly just 4. True God In a word hee must be such a person as is God and man having both natures divine and humane in the unity of his person so that he may be truly middle and Mediatour between God and men Now the demonstrations and proofs concerning the person of the Mediatour are drawn from his office for because such is his office himself also ought to be such a one They have been already handled in the Explication of the 15 16 17 18. Questions of the Catechisme where they may be reviewed 5. Who is this Mediatour God and man Three things in the person of the Mediatour HItherto the Mediatour hath been described to be the very Sonne of God our Lord Jesus Christ as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism the summe is that the Scripture ascribeth to one Christ and him only these three things 1. That he is God The Word was God All things were made by it God purchased the Church with his bloud Who was John 1.2 3. Acts 20.28 Rom. 1.4 10.11 1 John 5.7 declared mightily to be the Son of God touching the spirit of sanctification Whosoever beleeveth in him shall not be ashamed There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one To these also are to be added those places in which is attributed to Christ divine worship invocation hearing of our prayers and works proper to God alone In like manner those which attribute unto Christ the name of Jehovah Likewise those in which those things which are spoken of Jehovah are applied to Christ 2. That he is true man Hitherto belong those places which call Christ man and the son of man the son of David Jerem. 23.6 Zech. 2.10 Malac. 3.1 Isa 9.6 John 12.40 1 Tim. 2.5 Mat. 9.6 16.13 Matth. 1.1 Luke
1.42 Rom. 1.3 9.5 Coloss 1.22 1 John 4.2 and Abraham the fruit of Maries womb Also when he is said to be made of the seed of David according to the flesh to have a body of flesh to have come in the flesh Hitherto belong all those places which attribute unto Christ things proper unto man as to grow to eat to drink to be ignorant of some things to rest to be weary to be circumcised to be baptized to lament rejoyce c. 3. That two natures in Christ make one person Hither are referred the places which by the communicating of the properties of each nature attribute those things to the person of Christ which are proper to either his divine or humane nature The Word was made flesh He was made partaker of flesh and bloud God purchased the Church with his bloud Before Abraham was I am John 1.14 Heb. 2.14 Acts 20.28 John 8.25 Matth. 28.20 Heb. 1.1 1 John 4.3 Rom. 9.5 1 Cor. 2.8 I am with you alwayes unto the end of the world He spake unto us by his Son by whom he made the world Jesus Christ is come in the flesh Who is God over all praised for ever Had they known it they would not have crucified the Lord of glory 6. Whether there may be moe Mediatours There can be but one Mediatour because there is but one naturall Son of God THere is only one Mediatour between God and man the reason is because the Son only is Mediatour and can perform the office of the Mediatour And there is but one only naturall Son of God Object The Saints also make intercession for us therefore they are Mediatours Answ There is great difference between the intercession of Christ and of the Saints who live in the world and pray for themselves and others yea for their persecuters and enemies for the Saints depend upon the merit of Christ Christ on his own merit and Christ only offered himself a surety and a satisfier sanctifying himselfe for us that is presenting himself in our stead before Gods judgment seat which thing can no way be said of the Saints Object Where are many means there is not one Mediatour But there are many means of our salvation Therefore there is not one only Mediatour Ans The Major proposition we deny For it is one thing to be the means another thing to be the Mediatour of our salvation Of the COVENANT of God IT was said that the Mediatour is a person reconciling parties which are at variance to wit God and men Now this reconciliation in the Scriptures is termed The Covenant and Testament which is the Correlative that is hath a mutuall respect to the Mediatour for every Mediatour is the Mediatour of some covenant and a reconciler of parties who are at enmity Wherefore the doctrine which treateth of the Covenant of God is linked with the Place concerning the Mediatour The chief Questions hereof are these 1. What a Covenant is 2. Whether it can be made without a Mediatour 3. Whether there be but one and the same Covenant or more 4. In what the old and new Covenant agree and in what they differ 1. What a Covenant is What a Covenant in generall is A Covenant in generall signifieth a mutuall contract or agreement of two parties joyned in the Covenant whereby is made a bond or obligation or certaine conditions for the performance of giving or taking something with addition of outward signes and tokens for solemn testimony and confirmation that the compact and promise shall be kept inviolable Hence we easily collect the definition and nature of Gods Covenant What Gods Covenant with us is For it is A mutuall promise and agreement between God and men whereby God giveth men assurance that he will be gracious and favourable to them remit their sins bestow new righteousnesse his holy Spirit and life eternall for and by his Son our Mediatour And on the other side men bind themselves to faith and repentance that is to receive this so great a benefit with true faith and to yeeld true obedience unto God This mutuall compact between God and men is sealed and confirmed by outward badges and tokens Sacraments the signes of the Covenant A Testament which we call Sacraments that is sacred signes testifying Gods good will towards us and our thankfulnesse and obsequious dutifulnesse towards him A Testament is the last will of a Testator whereby hee at his death disposeth of his things what hee would have done concerning them Testament and Covenant of like signification In Scripture the name of Covenant and Testament to expresse significantly this Gods Covenant are used and taken alike for one and the same thing for both of them shew our reconciliation with God or the mutuall agreement between God and man Why our reconciliation is called a Covenant This agreement and reconcilement is called a Covenant because God promiseth unto us certain blessings and on the other side demandeth of us as a pledge our obedience using withall certain solemn ceremonies to the confirmation and strengthening of the contract Why it is also called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ coming betweene that so it might be firme and ratified or because Christ hath purchased this our reconcilement with God by his death and hath left it unto us even as parents at their decease deliver their goods unto their children This reason is alledged in the Epistle to the Hebrews Heb. 9.15 16 17. For this cause saith the Apostle is he the Mediatour of the new Testament that through death they which were called might receive the promise of eternall inheritance For where a Testament is there must be the death of him that made the Testament For the Testament is confirmed when men are dead for it is yet of no force as long as he that made it is alive For while the Testator liveth he retaineth a right to change detract or add any thing The Hebrew word Berith only signifieth a Covenant not a Testament yet the Interpreters translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word with the Greeks signifieth both a covenant and testament whence it is gathered that that Epistle was not written in Hebrew as some think but in Greek Acts 20.28 Obj. A Testament is ratified by the death of the Testator But God cannot die Therefore his Testament is not ratified or at leastwise this reconcilement may not be called a Testament Ans The Minor is to be denyed because God is said to have redeemed the Church with his bloud therefore he died but he died according to his humanity for Christ is the Testator who is both God and man but he died according to his humanity only 1 Pet. 3.18 The same is called an intercession in respect of Christ who by intercession worketh it and reconciliation in respect of us who are
faith is a good work if it be joyned with an application of those things whereto it assenteth that is with confidence Repl. Historicall faith is a good work though it be not joyned with confidence because it is an effect of the Spirit of God Therefore the divels have good works even without peculiar application and confidence Answ Historicall faith is a good work in it selfe Historicall faith which is good in it selfe is made ill by an accident but it is made ill by an accident for that the reprobate do not apply those things to themselves which they know and beleeve to be true Wherefore the divels are said to tremble for that they doe not think that God is towards them also such as he is described in his word good mercifull c. The summe is As the substance it selfe of the divels and other things which they retaine still of their first creation so also both the knowledge and faith which they have concerning divine matters are in themselves very good because they are the effects and gifts of God but they are made evill by an accident even by reason of their abusing of them for that they referre them not to this end as to shew themselves gratefull unto God the author of these good things and to magnifie him for them A beleeving inclination in infants though not an actuall beleefe Against this That all the elect are said to have faith some thus reason Object Many infants are of the elect and yet have not faith Therefore all the elect have not faith Ans They have not indeed actuall faith as men of ripe years but they have a power or inclination to beleeve which the holy Ghost as it fitteth for their capacity and condition worketh in them for whereas the holy Ghost is promised unto infants hee cannot be idle in them Wherefore that remaineth still which before was confirmed That all the elect have faith And further this I adde That faith is necessary for all the elect Faith and the profession thereof necessary for five causes and not only faith but the confession of faith also to those which are grown in yeers and understanding 1. Because of the commandement of God Thou shall not take the Name of the Lord thy God in vaine therefore thou shalt take it aright Exod. 10.7 Mat. 10.32 33. Hee that shall confesse me before men him will I confesse also before my Father which is in heaven 2. Because of the glory of God Let your light shine before men c. 3. Because faith is not idle Matth. 5.16 but as a fruit full tree manifesteth and sheweth it selfe by confession 4. For our salvation For with the mouth man confesseth to salvation 5. That we may bring others to Christ And thou being confirmed convert thy brethren 4 Rom. 10.10 Now we know that we have faith 1 By the testimony of the holy Ghost and by the feeling of a true faith in our selves that is by a true and unfained desire of receiving the benefits offered by Christ Luke 22.32 for hee that beleeveth Three wayes how to know that we have faith knoweth that he doth beleeve as the Apostle testifieth I know whom I have beleeved And because we have the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speak Hee that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 2 Cor. 4.13 1 John 5.10 By the strife and conflict within us of faith and doubtfulnesse By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith whereof wee spake in the definition of faith some dispute on this wise Object 1. They who may fall before the end of their life into sin and damnation cannot be certain of their salvation and everlasting life This is proved because to be certain and to be in possibility to fall are contrary one to the other But we all may slide and fall away It is false therefore which is taught in the definition of justifying faith to wit That everlasting life is given us and so our faith to be certain and assured of it Answ To be in possibility of falling or failing that is finally is contrary to the certainty of our salvation But they who are once enriched by God with true faith do not fall finally Repl. 1. All that are weak may fall finally We are all weak Therefore we may all fall finally Ans The Major is to be distinguished True faith may faint for a time but cannot fall finally All that are weak may fall finally true if they stood by their owne strength But wee who are beleevers stand preserved and upheld by the grace and power of God Therefore can wee not finally fall for whom God hath once imbraced with his favour them hee will not nor suffereth to fall utterly from his grace Though hee fall hee shall not be cast off for the Lord putteth under his hand Psal 37.24 Repl. 2. But God hath no where promised that he will keep and preserve us in his grace finally Answ Yes hee hath promised and expressed it both in the place afore-named and elsewhere John 10.28 29. I give unto them eternall life and they shall never perish neither shall any pluck them out of mine hand My Father which gave them mee is greater then all and none is able to take them out of my Fathens hand I and my Father are one Rom. 8.38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come c. shall be able to separate us from the love of God which is in Christ Jesus Repl. 3. But it is said Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Therefore perseverance dependeth not on God promising but of our selves And therefore it is doubtfull standing upon a doubtfull ground Answ This is a fallacy reasoning from that which is no cause as if it were a cause For by this very exhortation hee goeth about to nourish make perfect and preserve the safety of the faithfull For God useth such threatnings thereby to retain the godly in their duty that they may not wax proud and please themselves But hereof it doth not follow that hee permitteth the perseverance of the godly in faith and grace to their own strength and arbitrement Moreover Paul in that place speaketh not to particular men but to the body of the Church of Corinth in which many were hypocrites Wherefore they who will truly beleeve must certainly resolve that God will save them for if hee will have us assured of his present favour and grace towards us hee will also have us assured of that which is to come because God is unchangeable Repl. 4. Solomon saith Eccles 9.1 Man knoweth not whether
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood 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 Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiâ—â—lity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
like unto our affections but are used to signifie these two things of God Two things means by the Scriptures attributing humane passions to God 1. That it is not a fained or dissembled but an earnest eternall unchangeable nature all will in God a shadow and image whereof hee would have the affections and motions created in men to be yet is it without all trouble or hindrance or diminishing of his blessednesse and joy 2. That he doth those things which men are wont to go being stirred up by those affections which are attributed to God not that he as men being moved by a present or suddain affection of the minde doth now first take counsell but doth now at the length execute and doe things which he decreed and appointed from all eternity Object 2. The promises and threatnings of God of tentimes are not fulfilled Answ The promises of God are alwayes to be understood with an exception of the crosse of the godly Gods promises threathings conditionall with an exception and of the punishments and chastisements of such as depart from God and sin or with a condition of perseverance in faith and godlinesse and also contrarily his threatnings with an exception of conversion and prayer or with a condition of perseverance in sin And these conditions are sometimes expressed as Jer. 18 and 28. where plainly is set down this rule of understanding Gods promises and threatnings as That God will punish them who depart from him unto whom hee had promised blessings and will spare those who repent to whom hee had threatned punishment And sometimes they are closely understood especially in the threatnings and comminations thereby even to wrest repentance and more timely and earnest prayers from us by which as means interposed and coming between hee hath decreed to save and deliver us Repl. But these conditions are uncertain and changeable Therefore the will of God is also changeable Answ In respect of the nature will and judgement of man they are changeable but in respect of the counsell and providence of God unchangeable and most certain for God hath decreed from everlasting the means and ends of things as also he hath decreed in whom he will and in whom he will not work conversion Ob. 3. He changeth many his precepts and observances and works as the Mosaicall laws and government Ans He changeth them indeed but so as he would also from everlasting that change neither are all things appointed of God for perpetuity but he decreed from everlasting some things to last only for a time Wherefore be it to us out of all controversie that God is unchangeable For Gods unchangeablenesse one of his speciall differences wherby he is distinguished from all creatures Matt. 24.35 This is amongst those especiall differences whereby the Creatour will be discerned from all creatures That he only can by no means be changed whereas all other things both are diversly changed and may at the only pleasure of God be changed infinitely howsoever for a while so long as it is his pleasure they are and seem arm and immutable according as it is said Heaven and earth shall passe but my word shall not passe It is an assurance unto us that all things are governed by his providence Hence we may understand and are assured That all things in the world are governed by the everlasting providence of God For seeing no mutation happeneth to God it must needs be that an his counsels were purposed from everlasting And seeing God both foreseeth all things unchangeably and his counsels concerning the event and end of things are certain and unchangeable it must needs be also that the second causes and means or antecedents without which those events were not to follow must be certain and unchangeable And because in things created especially in humane affaires there is a great uncertainty and mutability neither is there any cause of unchangeablenesse but the will of God God could not have appointed any thing certain or unchangeable concerning the event and end except he had also made all the means by which the end is attained unto and which as concerning their own nature are most certaine and unchangeable by his everlasting counsell and decree certain and unchangeable Isa 14.27 Wherefore it is said The Lord of hosts hath determined it and who shall disanull it It is a mean to Keep 〈◊〉 in our duty The whole use and force and declaration of the promises threatnings and examples of Gods goodnesse power justice mercy and wrath both old and new to teach us and to erect us with comfort or by fear to hold and keep us in our duty and the fear of God dependeth on Gods unchangeable nature for all those doe then affect us when wee think that the same nature and will of God which was in times past is now also and will be such to us repenting or persisting in our sinnes as wee see it was in times past and now is towards others And then do wee truly relie upon the promises of God when wee know that his counsell shall never be changed It teacheth us to submit our will to Gods will This doctrine inclineth mens mindes to obedience and subjection which is necessary in asking things at Gods hands that we desire not God to doe those things for us or others which he hath before-time assuredly told us that he will not do and further that we submit and leave with reverence those things to his pleasure whereof he would not as yet have known unto us what he hath decreed It is the ground of the comfort of the godly in this life The unchangeablenesse of Gods will is the ground and foundation of the hope and comfort of the godly in this life for it is most absurd to conceive of God that now he loveth and now he hateth us now hee will assuredly give unto us everlasting life and a little after again he will not And therefore when once true faith and conversion unto God is begun in our hearts and the Spirit of God hath begun to witnesse to our spirit that we are the sons of God and heirs of everlasting life God will have us certainly to resolve that as hee had this his will towards us from everlasting so to everlasting hee will not change it but will assuredly bring us at his pleasure out of this wicked and miserable life through all tentations and dangers whatsoever to eternall and everlasting life according to that article of our faith I beleeve life everlasting Three things signifie◠by Gods omnipotencie Omnipotent When as Omnipotency is attributed to God thereby is understood 1. That whatsoever he will or whatsoever not impairing his nature and majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty and labour even with his onely beck and will 3. That all the force and power of
God is chiefly said to be in heaven and the palace and seat of God another thing which is not God In like manner the body is the seat of the soule but it followeth not hereof that the body is a spirituall intelligent immortall essence because the soul is Secondly Heaven is the seat of God not properly nor necessarily because God as being an infinite essence is in all things and without all things And Aristotle himselfe witnesseth that he is without heaven therefore he can be though heaven be not neither needeth he this tabernacle But he is said to dwell in heaven though he fill all things with his essence and power 1. Because he is above all things and the Lord and ruler of all 2. Because he exhibiteth there his glory majesty and grace more cleerly and fully to be beheld and injoyed of the blessed Angels and men then here on earth Against the first answer Ubiquitaries reply in Aristotles behalfe on this manner The blessednesse of God is not without God but is God himselfe Heaven is the blessednesse of God not any place Heaven is the place of the blessednesse of the elect but not God himself or blessednesse Therefore heaven is God himself Ans 1. Not onely Aristotle but the sacred Scripture also doth every where distinguish heaven from God as the thing made from the maker thereof and also opposeth heaven to earth so that it affirmeth earth to be below and heaven above us where God communicateth himselfe and his blessednesse unto the elect more cleerly and fully then on earth Heaven saith God himselfe is my seat Isa 66.1 and earth my foot-stoole Wherefore although heaven were somewhere taken for heavenly blessednesse yet might it not be hereof inferred that heaven properly is not a place wherein the elect enjoy and shall for ever enjoy that blessednesse for also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked being truly severed from the godly shall suffer those pains and torments 2. The Minor is false if heaven be taken for that blessednesse which is God himselfe being sufficient unto himselfe in all things for heaven is a thing created and finite that blessednesse is uncreate and immense And if it be understood of a created blessednesse which is in us communicated from God there are four terms in the Syllogisme for the Major proposition speaketh of an uncreated blessednesse which is the very essence of God neither is communicated at any time to any creature The externall respects and relations of God are not the mutation oâ— perfection of God but of the creature Object 7. Hee that is Lord in possession is happier then hee which is Lord only in possibility But God before the creation was onely in possibility Lord Therefore hee is made happier by the creation But this is absurd Therefore the world was from everlasting Answ He is happier that is Lord in possession true if by the actuall dominion and government there arise any more good unto him then hee had before But unto God by reason of his exceeding great perfection simplenesse and immutability there could or can nothing at all come by his creation and dominion over his creatures For The respects and appellations of Creatour Lord Saviour Redeemer Father of mankind and the like which God in time assumeth unto him doe not appertain to Gods essence but signifie the beginnings and mutations of creatures that is God is termed Creatour not of any new action or form that is in him but of the creatures which once began to be from him when they were not at all before Wherefore These respects creation dominion and the rest are in the creatures reall relations but in God respects only of our consideration and therefore the Creatour and creatures are relatives not mutually as the Schoolmen well speak and judge because not both of them but one only dependeth of the other and is referred thereto really and formally that is the creature for in the Creatour is nothing at all depending of the creature For if the Creator and the creature were relatives mutuall then these absurdities necessarily follow 1. That God is not most perfect in himself 2. That from everlasting both the Creatour was as hee is Creatour and the creature 3. Or some reall thing to have come in time to the divine essence 4. And therefore the divine essence to be mutable and compound Wherefore relations in God do not make mutation but are attributed to God in respect of the creatures 2. How God made the world The world created Of God the Father by the Sonne and holy Ghost John 1.3 Genes 1.2 Job 33.4 THe world was created of God the Father by the Son and the holy Ghost Of the Son it is said All things were made by the Word of the holy Ghost The Spirit of God moved upon the waters The Spirit of God hath made me Most freely without constraint God created the world and all things therein most freely without any constraint not by any absolute necessity but by necessity of consequence that is by the decree of his will which decree though it were eternall and unchangeable yet was it most free For neither was God tied to the creatures and sustaining of things neither if hee had not at all created the world or did annihilate it being created and bring it to nothing were hee therefore lesse good or lesse happy Without motion God made the world with his beck only word or will without labour wearisomenesse motion or any change of himself that is not by any new action of his but by his forcible will only which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed and decreed Isa 40.28 The Lord hath created the ends of the earth hee neither fainteth nor is weary Now to work any thing with his beck and word only and without labour is the highest and chiefest manner of working For there are five kinds of operations and agents Five sorts of Agents Naturall A naturall agent Agents with an appetite as brute beasts That which worketh with an appetite Men and Divels working with reason but corruptly Men and divels The blessed Angels working with reason also but not corruptly and ever directed by a higher power Angels God working most perfectly directed by none but by himselfe God which three latter sorts are voluntary agents The first therefore is of things which work according to the quality and force of their own nature not being guided by any proper understanding or will of their own such is the operation of fire water medicinable herbs precious stones The actions and operations of these are subject to the rule of those which are voluntary agents and are by them moved and directed to certain uses and to the performing of certain works The second is of those
Jerem. 32.19 50.45 Acts 2.23 Ephes 1.11 The explication and confirmation of each part of this definition severally Counsell The providence of God is called in Scripture the counsell of God The counsell of the Lord shall endure for ever My counsell shall stand God willing to shew the stablenesse of his counsell Out of these testimonies it is cleer and apparant that we are to understand by the name of providence not only the bare science or knowledge of things present and to come but also the decree and effectuall will of God for the name of counsell comprehendeth both to wit An understanding or prescience and fore knowledge of things to come or to be done and of the causes for which they are Two parts of Gods providence 1. His knowledge 2. His decree or are not to be done Likewise A will effecting or working a thing for certain causes and that in due time and order Providence therefore is not the bare fore-seeing or fore knowledge but the fore-knowledge together with the will of God even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate providence signifieth with the Greeks both a knowledge and a care of things 2. Eternall Eternall Because seeing neither the ignorance of any thing nor increase of knowledge or change of wilâ— falleth into God it is certain that hee knew and decreed all things from everlasting The Lord hath possessed me in the beginning of his way Prov. 8.22 Isa 40.10 Ephes 1.4 1 Cor. 2.7 Which declare the last things from the beginning and from old the things that were not done Hee hath chosen us in Christ before the foundation of the world Wee speak the wisdome of God which he had determined before the world 3. Most free Most free That is a decree which was made from everlasting of all things and events as it pleased him of his great wisdome and goodnesse when he had perfect power otherwise to have directed his counsell or else to have omitted it or to have things otherwise then he decreed to do them by his counsell Psal 115.3 Jer. 18.6 He doth whatsoever he will As the clay is in the potters hand so are you in mine hand 4. Unchangeable 1 Sam. 15.29 Malac. 3.6 Unchangeable Because neither errour of counsell nor any change or mutation falleth into God but what he hath once decreed from everlasting that as being most good and right doth he will everlastingly and at length bring to passe The Strength of Israel will not lie nor repent I am the Lord I change not So Numb 33.10 Job 23.13 Psal 33.13 Prov. 19.21 Isa 14.24 25 26 27. 46.10 Ezek. 12.28 James 1.17 Rom. 11.29 Heb. 6.17 5. Most wise Job 12.13 Most wise This is shewed both by the wonderfull course of things and evenâ—s in the world and by the Scripture it self With him is wisdome and strength hee hath counsell and understanding Rom. 11.33 O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7 1 King 8.39 1 Chro. 28.9 Psal 33.11 Job 36.23 Psal 33.15 139.1 2 3 4 5 6. 147.5 Prov. 8.30 6. Most just Most just Because the will of God is the only fountain and the chiefe rule of justice and is manifested and declared in the law Whatsoever therefore God will or hath decreed or doth work it is simply and in it self just whether wee know or not know the manner 2 Chron 17.2 how it is just There is no iniquity with the Lord our God neither respect of persons So Nehem. 9.33 Job 9.2 Psalm 36.7 119.137 Daniel 9.7 14. 7. Effectuall in working Whereby God worketh This is added that wee may know the counsell of God not to be idle but effectuall and forcible in working For God not only once created things and bestowed on them a vertue and force whereby to work but also doth preserve and move by his presence and continuall working all things at his pleasure John 5 17. according as Christ speaketh My Father worketh hitherto and I worke No creature whether great or small can either be or move or doe or suffer any thing Acts 17.28 except God effectually preserve move and govern it In him wee live and move and have our being And God worketh all things by his sole and eternall will without any labour or motion for to will in him is both to be able and to doe and contrarily his power and action is his very eternall and unchangeable will For in God the will is not dis-joyned from his efficacy and working as it cometh to passe in creatures The working or operation of God is two-fold generall The generall and speciall working of God whereby he sustaineth and governeth all things especially mankind Speciall whereby he beginneth the salvation of his chosen in this life and perfecteth it in the life to come 1 Tim. 4.10 Rom. 8.14 Psal 33.16 The immediate working of God God is the Saviour of all men especially of those that beleeve As many as are led by the Spirit of God they are the sons of God The eyes of the Lord are over the righteous Another division there is of Gods working whereby it is divided into immediate and mediate working Immediate working is When beside or contrary to the meanes and order setled by him in nature hee worketh what hee will as in all miracles which are described and declared to this end that wee might learn that God doth work most freely either by means or without them For that all those miracles are not wrought without divine power both experience teacheth us inasmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth Psal 136.4 Exod. 8.19 Gods mediate working Deut. 8.3 Isa 38.21 Syrac 38.1 as Which only doth great wonders This is the finger of God Mediate working is When God by creatures or second causes produceth those effects to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when hee sustaineth us by nourishments and driveth away diseases by medicines Take a lump of dry figs and lay it upon the byle and hee shall recover So likewise God by his word written read heard sheweth unto us both his will and himselfe Luke 16.26 They have Moses and the Prophets let them hear them Moreover The mediate working or action of God is done sometimes by good His mediate working sometimes by good means sometimes by bad sometimes by vicious and sinfull instruments as well naturall as voluntary Yet so that the work of God in them and by them is alwayes most good most just and most holy For the goodnesse of Gods works depends not upon the goodnesse wisedome and rightnesse of the instrument but of God As touching good instruments that by them God worketh very well there is no controversie among the godly but of evill instruments all think not the same
his merit and efficacie fully and most perfectly inchoating and beginning our salvation in this life but consummating and finishing it in the life to come Which is proved first In that his merit is most perfect and that for two causes before expressed 1. The worthinesse of the person because he that suffered it is God for Acts 20.28 God hath purchased the Church with his owne bloud Christ through the eternall Spirit offered himselfe Whence also it is that the obedience of the Son in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merit for so many and so great blessings 2. The greviousnesse of the punishments which he sustained for us Againe in that hee in most perfect and absolute manner applieth and imparteth salvation unto us Col. 2.10 Ye are complete in him that is ye have all things appertaining to everlasting blessednes ye for Christs sake are become the perfect and blessed sons of God Col. 1.19 For it pleased the Father that in him should all fullnesse dwell The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now there is no condemnation to them that are in Christ Jesus John 1.7 Rom. 1.8 Heb. 7.24 25. But this man because he endureth for ever hath an everlasting Priesthood Wherefore he is able also perfectly to save them that come unto God by him 4. Whom hee saveth HEe saveth all and only the Elect and Beleevers which have been are or shall be even from the beginning to the end of the world and that both by his merit and by his efficacy For in them onely which imbrace the benefit of redemption with a true faith hath God his end even his worship and glory For hee hath decreed to gather and reserve a Church unto himself in this life but with this condition that it apprehend that benefit and be thankfull for the same God so loved the world John 3.16 that he hath given his only begotten Son that whosoever beleeveth in him should not perish John 17.20 but have everlasting life I pray not for these alone but for them also which shall beleeve in mee through their word that they all may be one I am the living bread which came downe from heaven John 6.51 Ephes 1.4 12. if any man eat of this bread hee shall live forever Hee hath chosen us in Christ that we should be holy and without blame before him in love and that wee should be unto the praise of his glory A brief summe of all that hath bin said in foure questions The summe of all that hath been hitherto dilated and inlarged may in brief be thus concluded Quest 1. Who is he that saveth us Ans The Sonne of God is our Jesus that is to say our Saviour Quest 2. Whom saveth hee Ans His people to wit all and only the Elect which are given him of his Father Quest 3. From what evils delivereth he his Elect Ans From all sin and the punishments of sin Quest 4. By what meanes Ans Two manner of waies by his merit and by his efficacy and both these waies he most perfectly delivereth his chosen The true meaning of the Article Now then what meane the words of this Article I beleeve in Jesus 1. I beleeve that there is some Saviour of mankind 2. I beleeve that this person Jesus born of the Virgin Mary is that Saviour of whom the Father pronounced from heaven This is my beloved Son Mat. 17.5 John 5.23 in whom I am well pleased Heare him whom God will have worshipped and honored of us He that honoreth not the Son the same honoreth not the Father which hath sent him 3. I beleeve that this Jesus by his merit and efficacie freeth us from all evils both of crime and penalty beginning in us this freedome in this life and finishing it in the life to come 4. I beleeve that this Jesus is not onely the Saviour of other his Elect but my onely perfect Saviour also working in mee here in this world the beginnings of salvation and perfecting the same at length in the world to come Quest 30. Doe they then beleeve in the only Saviour Jesus who seek for happines and safety of the Saints or of themselves or elsewhere Ans No For although in word they boast themselves of him as their Saviour yet indeed they deny the only Saviour Jesus a 1. Com. 13.30 31. Gal. 5.4 For it must needs be that either Jesus is not a perfect Saviour or that they who imbrace him as their Saviour with a true faith possesse all things in him which are required unto salvation b Heb. 12.2 Esay 9.6 Col. 1.19.20 2.10 1. Iohn 1.17 The Explication THis question is moved to convict such as glory in the name of Jesus and in the meane space seeke for salvation either wholly or in part without this Jesus as in the merits of Saints in Popes indulgences and pardons in their owne Satisfactions Workes Fastings Prayers Almes-deeds c. of which crew are the Papists Jesuites and such like hypocrites of our times The question therefore is Whether these doe beleeve in the onely Saviour Jesus or no It is answered that they beleeve not but whatsoever they vaunt in their wordes and speeches yet indeed they deny him The collection of the whole answer is concluded in this Syllogisme drawn from the description of an onely and perfect Saviour Whosoever is a perfect and onely Saviour he bestoweth salvation not joyntly with others nor in part onely but full entire and whole But this Jesus the sonne of Mary is that Saviour which is the onely and perfect Saviour whereof demonstration hath been made in the former question Wherefore hee bestoweth salvation neither joyntly with others neither part thereof onely but hee alone performeth the whole most absolutely and by a consequent they who joyne Intercessours with Jesus or crave and expect any part of salvation elsewhere doe indeed deny the only Saviour Jesus Wee may also frame it on this manner They who seeke for salvation in any other than in Christ whether in Saints or in themselves c. beleeve not in Jesus as in their only Saviour But Papists and Jesuites labouring to establish meritorious workes of their owne or of Saints seek for salvation in some other besides Christ Jesus Therefore they beleeve not in Jesus as in their onely Saviour The Minor of the Syllogisme is granted by them and is a point of their doctrine The Major is cleare out of the description of a perfect Saviour set downe in the Major of the former Syllogisme Object To pray for others is to make intercession God will that one should pray for another as the Saints for Saints Therefore hee will that one make intercession for another and by a consequent the glory of Christ is not impeached if the intercession of Saints be joyned unto his
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â— Cor. 15 5â— The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
and is called Annointed hee is in respect of those three called Annointed But the Mediatour which was called Messias or Annointed was to be the chiefe Prophet Priest and King of the Church Therefore hee is in respect of those three called Annointed or Christ Againe the same is shewed by many places of Scripture Joh. 7.28 6.38 I came not of my selfe c. I came down from heaven not to doe mine own will Heb. 5.5 but his will which hath sent me Christ took not to himselfe this honour to be made the High Priest but hee that said unto him Thou art my Son this day begate I thee c. The Lord swore Psal 11.4 Heb. 13.8 Rev. 13.8 1 Cor. 1.30 thou art a Priest for ever after the order of Melchisedeck Jesus Christ yesterday and to day the same is also for ever The Lambe slain from the beginning of the world Christ is made of God unto us wisedome and righteousnes and sanctification and redemption So he is often called the Angel of the covenant sent of old unto the Church 2. He is called Annointed in respect of the gifts of the holy Ghost which were poured on him thick abundantly and most perfectly that is all the gifts and graces whatsoever are in all the blessed Angels and Men and those in the most excellent and high degree that he might be sufficient for the restoring ruling preserving of his Church and for administring of the government of the whole world and for the directing thereof to the safety and salvation of his Church God giveth him not the spirit by measure Wherefore God John 3.34 Heb. 2.9 Esay 61.1 thy God hath annointed thee with the oyle of gladnesse above thy fellowes The Spirit of the Lord is upon mee Therefore hath the Lord annointed mee The annointing therefore is of the whole person yet with this difference That it is so applied to both natures as it signifieth the ordaining of them to the Mediatourship For he is Mediatour according to both natures who was alwaies present with his Church Christ is annointed in respect of his humanity not of his Godhead in respect whereof he is annointer even before the flesh was born But as his annointing designeth the communicating of the gifts of the holy Ghost so his humane nature only is meant to be annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth and filleth with gifts and graces both his owne humanity which his Godhead doth personally inhabit as also the Elect and chosen Wherefore one and the same Christ in respect of his divers natures is both annointed and annointer as raiser and raised For the Father annointeth with the holy Ghost but by the Lord So that Irenaeus saith pretily Lib. 3. cap. 20. That by the name of annointing was comprised and understood the three persons of the Godhead The annointer the Father the annointed the Son and the annointing which is the holy Ghost Ob. But it is nowhere read Christ annointed spiritually that Christ was annointed Ans Christ was not annointed typically ceremonially or sacramentally but really and spiritually that is hee received the thing it self which was prefigured and signified by the ceremoniall annointing which was the holy Ghost as it is said Wherefore God thy God hath annointed thee with the oyle of gladnesse above thy fellowes Psal 45.8 Heb. 1.9 Esay 61.1 The spirit of the Lord is upon me Therefore hath the Lord annointed me As therefore it was meet that Christ should be a Prophet a priest and a King not typicall but the very signified and true that is the great and high Prophet Priest and King so it was necessary that he should be annointed not with typicall oyle but with the signified and true oyle which was the holy Ghost For such as the office was such should the annointing be But the office was not typicall but the very thing it selfe Therefore such also shold the annointing be Hence we learne and understand these two things 1. That Christ hath his name not from the ceremoniall annointing Christ hath his name not from the ceremoniall annointing but from the thing thereby signified but from the thing it selfe which was thereby signified because hee is that chiefe and high Prophet Priest and King whom as types the Prophets Priests and Kings of the Old Testament which were wont to be annointed with externall oyle did represent The name therefore of the signe or type that is annointed is transferred to the thing it selfe even to the High Priest Prophet and King Jesus 2. That there is a great difference betweene this Jesus Annnointed and the Annointed of the Old Testament Three differences between Christ annointed and the annointed of the Old Testament For 1. They were onely certaine types and shadowes of this only chiefe and true Christ that is of this King Prophet and Priest Wherefore necessary was it that they should yeeld and give place to him being once exhibited For the thing it selfe being come and exhibited the types cease 2. The annointing that is the communicating of the gifts of the holy Ghost in the typicall Annointed was imperfect and weake But in Jesus Christ it is perfect and exceeding great For in him dwelleth the fulnesse of the Godhead personally so that hee is both the Annointed Colos 2.9 and Annointer 3. Hee onely hath received all the gifts of the holy Ghost and those many waies more excellent than they are found in all the Angels and Men because he had them in the highest both number and degree Of his fulnesse have all we received John 1.16 1 Cor. 12.11 Ephes 4.7 But the Annointed of the Old Testament received neither all the gifts neither in the highest degree but divided and according to the measure of the gift of Christ some more some fewer and some greater gifts than some much lesse were they able by their own power and vertue to work the same in others Object God cannot be annointed Christ is God Therefore hee could not be annointed no not with the prefigured or signified oyle Answ In some respect wee grant this whole reason Why God cannot be said to be annointed For Christ as touching his Godhead cannot be annointed with the gifts of the holy Ghost 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead because of the exceeding perfection thereof 2. Because the holy Ghost by whom the annointing is immediately administred is the proper spirit of Christ no lesse proceeding from him than from the Father Wherefore he as he is God hath not any thing from the holy Ghost neither doth he receive him which is already his owne from any other but giveth him unto others whom it pleaseth him As also no man can give thee thy spirit which is in thee because that which thou already hast cannot be given unto thee Repl. According
this righteousnesse so long as wee remaine in this mortall body is imperfect to be acceptable unto God for the righteousnesse of Christ which is imputed unto us Of this our communion with Christ these sayings make mention Wee being many are one body in Christ Rom. 12.5 1 Cor. 6.15 17. Ephes 4.15 Know yee not that your bodies are the members of Christ Hee that is joyned unto the Lord is one spirit In all things grow up into him which is the head that is The similitude of man a body to declare our union with Christ Christ Now the similitude of the head and members of the same body is most fit and appliable to declare that most straight and indissoluble conjunction of us with Christ For 1. As all the members of the body are knit to one and the same head and consequently to one another by sinews and fleshly ligaments And as in the head are engendred all vitall spirits who are the next or ready instruments of sense and motion as also all the outward and inward senses are feated in the head and thence onely from them the whole body and each member thereof doth draw life not from one another I say but from the head onely so long as they remain united to their head and among themselves so Christ is that one quickning head from whom his spirit is dispersed into all the members and not from one member into another and by whom all the elect who are the living members of the Church being united by the holy Ghost received through faith are quickned and are knit also among themselves by the meanes of mutuall charity Which charity and dilection must needs be there if we be joyned unto the head For the connexion of the members with the head is the originall and cause of the conjunction of the members among themselves For the quickning spirit of Christ doth not flow out of one member into another but out of one Christ as the head into all the members of the Church I will send unto you from the Father John 15.26 the Comforter the Spirit of truth 2. As in mans body are divers gifts and functions of the members and yet but one life and soule quickning and moving all the members so in the body of the Church are divers gifts and functions and yet but one spirit by the benefit whereof each member may doe his function 3. As the head is placed in the highest place and therefore is of more worthinesse and the founâ—aine of all life So Christ hath the highest room and degree in the Church as in whom the spirit is without measure and of whose fulnesse all receive but in the members that is in Christians are certain measures of gifts which are derived into them from the only head and fountaine Christ Wherefore the Pope of Rome lyeth when he avoucheth himself to be the head of the Church Christ is our Head in three respects Christ is our head in three respects 1. In respect of his perfection because he is both God and man and in gifts as touching his humane nature excelleth all creatures In him dwelleth all the fulnesse of the God head bodily c. Hee alone giveth the holy Ghost This is hee who baptizeth with the holy Ghost 2. In dignity or order glory Col. 1.9 10 Mat. 3.11 majesty power authority which in his humane nature glorified hee now openly sheweth forth and declareth For as God created all things by him Heb. 1.2 3.6 so he hath made him heire of all things and the ruler of his house 3. In respect of his office For hee is the redeemer and sanctifier of his Church hee is over every member of the Church he â—â—leth governeth quickneth nourisheth and confirmeth them so as they continue joyned in him with the rest of the members We are also in three respects the members of Christ 1. Because by faith and the holy Ghost wee are joyned unto him We are in three respects Christs members and also are knit together amongst our selves as the members to the head and one with another And this conjunction of the members of this body amongst themselves is no lesse requisite and behoovefull for the safety of the Church than the conjunction of the whole body 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 have life Ephes 3.17 That Christ may dwell in your hearts by faith 2. Because we are quickned and guided of him and from him as the fountaine we draw all good things so that except we continue in him wee have not eternall life in us as neither the members sundred from the body retain life any longer If a man abide not in me he is cast forth as a branch and withereth John 5.6 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church And as all the actions of the parts of the body are imployed and referred to the preservation thereof so all the members of Christ whatsoever they purpose or doe that ought they to imploy and referre to the profit and utility of the Church As we have many members in one body and all members have not one office so we being many are one body in Christ Rom. 11.4 1 Cor. 12.7 The manifestation of the Spirit is given to profit withall Whereas then now we understand what it is to be member of Christ and how we are his members it will the more cleerely appeare What anointing participation of annointing is What it is to be partaker of Christs anointing what it is to be partaker of Christs annointing Annointing signifieth a bestowing of gifts and participation of annointing importeth a communion of Christs gifts and office or annointing is a participation of all Christs benefits and consisteth in the participation of Christs Kingdome Priest-hood and Propheticall office To be partaker then of Christs annointing is 1. to be partaker of the holy Ghost and his gifts For the holy Ghost is not idle in us but worketh the same in us which he doth in Christ albeit Christ alone hath more gifts than wee all and those graces and gifts in Christ are far more excellent in degree 2. That Christ should communicate unto us his Propheticall Priestly and Royall function 2. What is the Propheticall function of Christians that is in what sense they are and are called Prophets CHrist maketh us partakers of his Propheticall honour or office not only in this that himselfe prophecieth unto us Christians are Prophets in knowledge and confession Acts. 2.17 Mat. 10.32 that is effectually instructeth us by his Word and Spirit but also because he willeth and bringeth to passe that we may also prophecie by professing and celebrating God According as it is said I will powre out of
my Spirit upon all flesh and your sonnes and your daughters shall prophecy Whosoever shall confesse mee before men him will I confesse also before my Father which is in heaven Our propheticall office therefore is 1. Rightly to understand and imbrace the doctrine perfect and necessary to salvation concerning God and his will 2. That every one in his place and degree professe the same being understood faithfully boldly constantly in word and life thereby both to celebrate God and to bring many schollars and disciples unto Christ. The difference between Christs Propheticall function and ours is 2 Differences of Christs Prophetical function with ours 1. That Christ hath the spirit without measure wee by measure For it is the proper spirit of Christ which floweth from him and is poured into the hearts of men we have him by gift He being but one hath all the gifts of the holy Ghost and those in the most excellent degree all we have but only some and those farre inferiour 2. That Christ effectually teacheth by moving the hearts of men to accord and assent The sound and voice of others without the inward sound and voice of the holy Ghost doth onely strike the cares neither pierceth it unto the heart 3. What is the Priest-hood of Christians What our Priest-hood is and the parts of it THe office of a Priest is to teach to pray and to sacrifice Wherefore our Priest-hood is 1. To teach and instruct others that is to declare and shew unto others the true knowledge of God And thou when thou art converted strengthen thy brethren Luke 22.32 2. To invocate on God being known aright of us 3. To performe unto God the duties of thankfulnesse to render him his due worship even all outward and inward obedience or to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him What our sacrifices of thanksgiving are and sanctified by the sacrifice of Christ namely to offer up unto him 1. Our selves by mortifying the old man in us and by giving our members as weapons of righteousnesse unto God Rom. 6.13 2. Our prayers Let us therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Heb. 13.15 3. Our almes-deeds Thy prayer is heard and thine almes are had in remembrance in the sight of God 4. Our confession of the Gospel Grace is given mee of God that I should be the Minister of Jesus Christ towards the Gentiles Acts 13.31 ministring the Gospel of God that the offering up of the Gentiles might be acceptable 5. Our cheerefull under going and suffering of the crosse Rom. 15.15 16. that is all calamities persecution contempt banishments and even death it selfe for the confession of the truth and the glory of God Phil. 2.17 2 Tim. 4.6 Col. 1.24 Though I be offered up upon the sacrifice and service of your faith I am glad I am now ready to be offered Now rejoyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church This Priest-hood Christ communicateth unto us 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving How Christ maketh us Priests which we offer unto God 2. When by his merit and intercession unto his Father he causeth our sacrifices albeit unperfect and stained with our sins to be notwithstanding pleasing and acceptable unto God Our sacrifices different from Christs sacrifice three wates Now our sacrifices differ as well as the sacrifices of the old Priests from Christs sacrifice 1. Christ offered up together a sacrifice both of thankesgiving and propitiatory We offer up only sacrifices of thankesgiving The old Priests also offered up sacrifices of thanksgiving because these belong to the whole Church even from the beginning to the end of the world But those sacrifices which they offered besides were only typicall But no sacrifices of the New Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatory as is the obedience of Christ otâ—â— performed for us in suffering our punishment For he offered not a typicall or figurative but the reall or figured and signified sacrifice as being not a typicall but the signified Priest 2. The sacrifices of Christ are both perfect ours unperfect and defiled with many sins 3. The sacrifice of Christ pleaseth God for it selfe and for the worthinesse that is perfect in it selfe and meriteth remission of sins and eternall life of God for us because it is the death of the very Son of God Our sacrifices merit nothing of God and please him not for themselves but for Christs sacrifice wherewith they are sanctified 4. What is the kingdome of Christians Christians are Kings 1. By partaking of his victory and royalty 2. By having in themselves through him a power to overcome over rule both their enemies and all creatures John 16.33 Rev. 3.21 Luke 22.30 Our royall office 1 John 5.4 1 Tim. 1.18 2 Tim. 2.12 Mat. 25.34 WEe are partakers of Christs kingdome Because he is our King and doth communicate his victory and glory against his enemies and ours with us and maketh us by faith citizens of his kingdome the sons of God his brethren and co heires Because by the vertue and operation of his Spirit he also maketh us Kings that is the Lords over all creatures conquerors of our enemies and partakers of everlasting blisse and glory Be of good comfort I have overcome the world To him that overcometh will I grant to sit with mee in my throne That yee may sit on seates and judge the twelve tribes of Israel Our royall office therefore is 1. That by the vertue of Christs spirit who hath restored unto us our lost royall and heavenly dignity over all our enemies we fight continually against sin the world the divel and the flesh and overcome Which wee do when as by a true faith we are resolved that we have remission of all our sins and when by the same faith we receive the holy Ghost to represse sin even in this life as touching the beginning of our conquest 2. That at length all our enemies being by the grace of Christ fully brought under wee injoy eternall blisse and glory that is the heavenly kingdome which by the working of the holy Ghost is begun in us in this life and which we now possesse in hope but then shall in full possession inherit Our kingdome 1 Cor. 3.21 Fight a good fight having faith and a good conscience If we suffer we shall also reigne with him Inherit yee the kingdome prepared for you from the foundations of the world Briefly our kingdome is 1. That in Christ we are Lords over all creatures All things are yours 1 John 5.4 2. That we overcome our enemies by faith in Christ Who hath given us victory This
equall with God he took on him the form of a servant Esay 5.14 9.6 25.6 7 8. c. Jer. 23.6 By him all things were made and do consist both visible and invisible he giveth the holy Ghost lightneth every man that cometh into the world he alone knoweth the Father and he to whom he revealeth him c. Lastly that there is a double nature or substance in Christ both a finite and an infinite is convinced and proved by the diversity and repugnancy of those properties which are attributed to the same Christ 2. By coâ—trary properties but cannot possibly be together in one and the same nature Wherefore Christ man is God not created and made in time by reason of the fulnesse and excellency of his gifts but eternall subsisting before the flesh born of the Virgin and before all worlds by reason of the eternall God-head of the Word dwelling in his Majesty personally To the second Classe or order of Reasons are referred those restimonies 2 Classe Christ the proper Son of God which shew Christ to be the proper or naturall Sonne of God because he was begotten of the substance of his Father and not adopted The argument or proofe is this the naturall or proper Sonne of God is of necessity partaker of the divine nature of essence or sub stance But Christ man is the proper Son of God Therefore there is in Christ besides his humane nature which he tooke of our kinde a nature or substance divine in respect whereof he is and is called the Sonne of God that is Christ is by nature the Son of God and therefore subsisting and that before the flesh from everlasting because hee is the Sonne of the eternall Father having the essence of the Father in number the same and whole communicated unto him from the Father The Major is manifest by the definition of a proper or naturall sonne For a proper sonne is hee who is procreated out of his substance whose sonne hee is or he who is partaker of his fathers nature or substance John 5.17 18. The place is necessarily to â—e undâ—rstood and so was taken of the Jewes of a naturall son The Minor is proved by these testimonies of holy Scripture My Father worketh hitherto and I worke Therefore the Jewes sought the more to kill him not onely because he had broken the Sabbath but said also that God was his Father and made himselfe equall with God Because Christ called himselfe the Son of God not adopted or by grace only but naturall begotten of the substance of the Father and therefore equall with God the Jewes did therefore gather 1. That hee challenged unto himselfe the workes of God the Father And therefore because they deemed him to be a meere man they would have slain him as a blasphemer and robber of Gods glory both in this place and John 19.7 And if Christ had meant that he was the Son of God by grace only as are the Angels and men elected the Jewes verily would not have reprehended that as a blasphemy and treason against the Majesty of God for then they should have condemned themselves of the same crime John 8.41 because they say unto Christ Wee have one Father which is God 2. Christ also doth not reprehend this collection of the Jewes or repell it as a slander but defendeth it as being good and necessarily true in his answer presently following wherein hee avoucheth that whatsoever things the Father doth the same doth he also together with him as being his Sonne that by the same authority liberty power he raiseth the dead and quickneth them who beleeve in him by which the Father doth that as the Father hath life in himselfe so also hath he given unto him as being his Son to have life in himselfe c. Wherefore the man Jesus affirmeth that which of it selfe and demonstratively doth thereof follow and the Jewes called blasphemy namely that he is the Son of God not by grace only but proper and equall with God that is that there is in him besides humane nature a divine also which is the Son communicated unto him by an unspeakable generation or begetting from the Father and according to which hee is equall with the Father and the same God which the Father is For where the same power operations and works are there also is necessarily inferred the same nature or substance to be and that equall So Christ is called the proper Son of God Rom. 8.3 God sending his owne Son that is borne of his owne substance or we are otherwise also of God being renewed by his spirit 32. And. Who spared not his owne Son Object 1. It is not found any where in Scripture that Christ is the naturall and co-eternall Son of God Therefore it is but an invention of men imagining in him besides his flesh another substance Christ the naturall co-eternall Son of God which is expressed in Scripture according to which he should be the eternall Son of God Ans Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equivalent or such as signifie the same which these do For The wisedome of God which is Christ and his Son is described to be such as was with God from everlasting before his works were made And further John saith that the Word whom he called the Son was even then in the beginning of the world and was God creating and preserving all things But God is eternall and before things were created together with which also time began eternity only existeth and may be imagined in mind Moreover he is expresly called the proper Son of God therefore he is the natural Son of God who hath the naturall essence of his Father and that the same with his Father because the Deity is but one in number Creatresse of all things also he had the same whole and entire because he is indivisible Wherefore the man Christ is the same eternall God with the Father by reason of the Deity Christ is the proper Son of God by nature not by grace which he hath simply alone and the same with the Father for there are two eternals he is also the naturall and co eternall Son of the Father because he is another from the Father as touching his person Rom. 8.32 Repl. 1. Christ is called the proper Sonne of God because he was made by God as also the Church is called the proper people of God Answ This is a corruption of the place before cited out of Paul For Paul opposeth the proper Son of God to us and also to the Angels For both the Angels and we are made the sons of God in respect either of our Creation Adoption and Regeneration by the holy Ghost or also in respect of both as the regenerate Therefore we being compared with Christ are not the proper sons of God For so he
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world That he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
because hee is the Sonne of God by nature but because he was borne after a singular manner namely of a Virgin conceived by the holy Ghost But this reason is not sufficient 1. Because if he be not a Sonne of the substance of the Father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceived by the holy Ghost or afterwards as in other men hee shall not be the onely begotten For so are others also the sons of God both Angels and Men though not in that degree of gifts yet in the maner of generation Wherefore it remaineth that he be the only begotten Son by nature after which maner no other is the Son of God 2. Because for that which he is here said the only begotten he is other-where said to be the proper Son of God And he is the proper Son who is of the substance of his Father hee that is of another substance is no proper Son John 5.18 Rom. 8.32 3. He is said to be such a Son of the Lord as who is also himselfe the Lord which as it is manifest by other places of both Testaments so it is said of John Baptist that he shall goe before Christ who is called of the Angel Gabriel The Son of the most High and the Lord God of the children of Israel Mat. 3.3 Luke 1.35 6â— whose hearts John Baptist shall turne unto him and should goe before his face And of Zachary hee is called the most High whose Prophet and Fore-runner John Baptist should be whose way hee should prepare and unto whose people he should give knowledge of salvation NOw let us returne unto those Orders and Classes of arguments and reasons whereby we prove the eternall subsistence of Christ 6. Classe The wisedome of God is a subsistent or person and Christ is that wisedome Prov. 8.22 Vnto the sixth Classe are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of God is eternall and subsisting before Jesus was borne But the Son is that wisedome of God Therefare the Son is eternall and subsisting before Jesus born of the Virgin The Major of this reason Solomon confirmeth in the place afore-signified where he ascribeth those things to wisdome which fall not into any but which is subsisting living and working as That it subsisted in God before things were created That it was begotten c. The Minor we prove 1. Because Solomon saith That that wisdome was begotten of God And To be begotten when it is spoken of such a nature as is intelligent in understanding is nothing else than to be a son For although it be truth there is made an exhortation there to the study of heavenly doctrine yet notwithstanding the name of Wisedome to be doubly there used and a transition to be made from the doctrine which is the wisdom or light created in the minds of men that thereby authority might be gotten to this wisdome with them to the uncreated Wisdom that is to God himself the author and fountain of the other those things which are there attributed unto it do manifestly convince 2. Christ the Son of God is called Wisdom and the person which teacheth us Wisdome Therefore said the Wisdom of God I will send them Prophets and Apostles Luke 11.49 1 Cor. 1.24 But unto them which are called we preach Christ the power of God and the wisdom of God 3. The same proper functions are attributed by Solomon to wisdom Wisd 7. 8. 9. 10. which else-where are attributed to the Word and are more at large declared in the book of Wisdome To the seventh Classe belong those Scriptures which speake of the office of the Mediatour The argument is this The Mediatour 7. Classe without whose merit and present efficacy there could be no friendship or amity joyned between God and sinfull men The Mediatour hath alwaies bin must needs have been alwaies in the Church from the very beginning of the world This proposition those things confirme which have been before spoken of the Mediatour and his office But the Sonne of God onely not the Father nor the holy Ghost is that Mediatour by and for whom the faithfull also of the old Church were reconciled unto God Therefore the Sonne of God was subsisting from the very beginning of the world The old Church might have been received into favour for Christ to come but by him it could not except he was then being for there can be no efficacy or force of him that is not Whence it is necessarily proved that Christ was before his incarnation for there cannot be friendship between God and men without a Mediatour now existing or being But in the old Testament there was friendship between God and men that is Beleevers Therefore either he or some other was Mediatour of that Church there was no other but he only 1 Tim. 2.5 because there is but one Mediatour between God and man the man Christ Jesus But that there cannot be any amity between God and men without a Mediatour now already being shall also appeare by that which followeth For it is the office and function of the Mediatour not only by deprecation or intreaty or sacrifice to appease and pacifie the Father but also to conferre and bestow all the benefits which he obtaineth by his power and efficacy upon beleevers to make the will of God known to men to institute a ministery to collect gather Matth. 11.17 and preserve the Church and that wholly No man hath knowne the Father but the Sonne and he to whom the Sonne will reveale him Therefore neither did Adam know God but by the Sonne and by a consequent the Sonne existed at that time Hitherto are referred the testimonies not only which speake of Christs merit to come Ephes 1.22 2.20 but of his efficacy also and power Hee hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Yee are built upon the fundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the foundation head upholder and governour of the Church and therefore also he was before the Church was I am the way the truth John 14.6 10.28 1.4 9. and the life I give unto them eternall life In it was life and the life was the light of men That was the true light which lighteneth every man that cometh into the World Through him we have both an entrance unto the Father by one spirit Ephes 2.11 4.11 1. Pet. 1.11 Hee gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers The spirit of Christ is said to have been in the Prophets fore-telling the sufferings that should come unto Christ Hebr. 3.5 6. Moses verily was faithfull in all his house as a
unto the Father and doth by the vertue of his Spirit effectually apply it unto us sanctifie rule save and defend us against our enemies and doth all these things the humane nature being privy thereunto and most earnestly willing it Christ then is our Lord not only in respect of his Divinity which created us but also in respect of his humanity which redeemed us For the person of Christ even as he is man is Lord over all Angels and men 2. For what cause and how many waies he is our Lord. CHrist is Lord Christ our Lord 1. By right of creation John 16.15 By right of creation and government Of this rule and dominion it is said All things that the Father hath are mine For by him and in him are all things created and by his mighty word that is by his forcible pleasure and will or providence they are sustained and governed and whatsoever good is in all the creatures that wholly proceedeth from him And this is a most general dominion which extendeth it selfe unto all creatures even unto Divels and wicked men albeit not altogether after the same maner to us and to all the wicked and divels For 1. He created us to eternall life but them to destruction 2. The dominion which Christ hath over the wicked and Divels consisteth in the right of requiring and commanding of exercising his power and bridling his enemies that is he hath right and power over the Divels and the wicked to do with them what him listeth so that without his will and pleasure they cannot so much as move themselves and if it were his will to bring them to naught as the history of the possessed man in the Gospel testifieth And he permitteth them Mark 5.20 by bereaving and destituting them of the grace of his Spirit to run head-long into sin and eternall destruction He hath also over us right and power to doe with us what him listeth but he furthermore keepeth and guardeth us as his own flock and proper people whom he hath purchased with his bloud he governeth us also and guideth us by his Spirit he worketh in our hearts faith and obedience that we may doe things acceptable unto him and so fenceth us against all the remptations of the Divel and the flesh that we may never fall from him Therefore he is our Lord after a far other sort than of the Divels and the reprobates By right of redemption Hee is our Lord by right of redemption For hee alone paying the ransome for us delivereth us from the power of the Divell by his Spirit regenerateth us and causeth us to begin to serve him and in this liberty whereunto he hath brought us by his merit and power hee also preserveth us against all both outward and inward enemies even unto the end and being raised from the dead hee fully enfreeth and delivereth us from all sinne and misery and endoweth us with eternall blisse and glory The manner of our redemption is most precious sith it is a thing of greater moment to redeeme us with his bloud than with money Therefore hee hath the greatest right of possession in us And seeing hee hath delivered and freed us it is manifest that wee were servants and truely so wee were and are by nature servants and bond-slaves of the Divel from whose tyranny Christ hath delivered us and hereupon now are wee the servants of Christ because us who were by nature his enemies and deserved to be destroyed of him he notwithstanding preserved and delivered For * The reason of this derivation of the name Servant could not be expressed in English as it is in Latin from whence our English word cometh Servi which signifieth servants cometh from Servando that is saved or preserved Servi or servants were first so named by the Romans from servando which is in signification preserved because when in warres they might have been slaine of their enemies they were preserved But this dominion of Christ over us is speciall that is extendeth it selfe only to the Church Object If wee be redeemed from the power of the Divel then a ransome hath been pay'd him for our redemption For from whose power wee are redeemed unto him is the price and ransome due But God gave not him the ransome Therefore wee are not redeemed from the power of the Divell Ans From whose power wee are redeemed as having been supreme Lord over us and holding rightly his dominion over us unto him the price and ransome is due But the Divel is no supreme Lord but the executioner of the supreme Lord which is God who alone hath and holdeth by right dominion over us The Divel indeed hath enthralled us unto himself by the just judgment of God for our sin and took us by force and invaded us though we were anothers right and possession But Christ that stronger armed man satisfying for our sins brake the power of the Divel and enfranchised us being freed from the yoke of his tyranny Wherefore in respect of God Christ redeemed us for unto him he hath paid the price But he hath delivered us We are said to be redeemed in respect of God wee are delivered in respect of the Divell or set us at liberty in respect of the Divell For we are given unto Christ our Redeemer to be his own neither hath the Divell any more right or power over us And this Christs Dominion over us cost him enough who therefore also hath care of it and preserveth it Of that dominion we dispute especially in this place For the Divel doth not acknowledge Christ to be such a Lord unto him as we confesse him to be unto us because he hath redeemed us and because he guideth us with his Spirit By right of preservation In respect of our preservation Christ is our Lord because he defendeth us unto the end and keepeth and safe-guardeth us to eternal life not only by defending our bodies from enemies but our soules also from sins For our preservation must be understood not only of our first freedome from the power of the Divell but also of the continuall guarding of us and the consummation of all his benefits Of this dominion himselfe speaketh None of them are lost which thou gavest me No man shall pluck my sheep out of my hands He keepeth the wicked to destruction Joh. 17.22 10.28 6.37 and defendeth their bodies only In respect of Gods ordinance In respect of Gods ordinance because the Father ordained the Word and this person Christ unto this that by him he might worke all things in heaven and in earth For Christ is not in this respect only our Lord in that hee saved us that is delivered us from our enemies and of enemies made us the sonnes of God but also because the Father gave us unto him manifested unto us to be our Prince King and Head Feb. 1.2 John 6.17 7.5 Acts 5.31 Ephes 1.22 and hath made
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
born of the Virgin Mary 2. Because God is not changeable and therefore the Deity is not changed into flesh 3. Because the Word took flesh and was not changed into flesh What then doth Christs conception of the holy Ghost signifie and import Three things thereby are signified The forming of Christs flesh Luke 1.35 That the masse of his humane nature was created or formed in the wombe of the Virgin miraculously and besides the order of things disposed of God in nature by the immediate working and operation of the holy Ghost without the seed and substance of man The power of the most High shall over-shadow thee Object But wee are also made of God Answ Wee are made of God mediately Christ immediately The sanctifying of Christs flesh That the holy Ghost did the same moment and by the same operation cleanse this masse and from the very point of the conception sanctifie it in the mothers wombe that is sith it became not the Word Foure causes of this sanctifying the Sonne of God to assume unto himselfe a nature polluted with sinne he therefore caused that originall sinne should not issue into it and that for these causes 1. That hee might be a pure sacrifice and a sufficient ransome for our redemption Hee hath made him to be sinne for us which knew no sinne 2 Cor. 5.11 that wee should be made the righteousnesse of God in him 2. That he might also sanctifie us by his sanctitie and holinesse For if Christ had been a sinner he could not have satisfied for us but himselfe should have remained in death Therefore could hee not have been our sanctifier neither by merit nor by his power and efficacy Heâ— 2 11. 7 16. For hee that sanctifieth and they that are sanctified are all of one Such an High Priest it became us to have which is holy harmelesse undefiled separate from sinners 3. It was not agreeable unto the Word the eternall Sonne of God to unite personally unto him humane nature being stained and defiled wherein he dwelleth as in his own Temple For God is a consuming fire 4. That wee might know that whatsoever this Sonne speaketh Deut. 4 2â— it is the will of God and the truth For Whatsoever is borne of flesh which is sinfull and not sanctified is flesh falshood and vanity Object But he was borne of a mother which was a sinner Why then should not Christ have sin Answ The holy Ghost doth best know how to sever sin from mans nature For sin is not the nature of man but came else-whence even from the Divel Mary therefore was a sinner but the Masse of flesh which was taken out of her substance was by the operation of the holy Ghost at the same instant sanctified when it was taken The uniting of his flesh to his God head The third thing which is sanctified in that Christ is said to be conceived by the holy Ghost is the union of the humane nature with the Word For the flesh of Christ was together both created or formed and also sanctified and united to the Son of the holy Ghost immediatly but of the Father and the Son by the Spirit The sense and meaning then of this Article Which was conceived by the holy Ghost is The full meaning of the Article conceived by the holy Ghost 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ 2. That he separated all uncleannesse and contagion of originall sin from this conceived off-spring 3. That he united in the very moment of the conception the flesh with the Word in a personall union It is added further in the Creed that he was born of the Virgin Mary that is of the Virgins substance Five causes why Christ was born of the Virgin Mary namely that we might know him to â—e and that chiefly for these causes True man That the truth of the humane nature assumed by the Son of God might hereby be signified unto us to wit that he was conceived by the power of the holy Ghost and born true man of the substance of Mary his Mother that is Though the flesh of Christ were miraculously conceived yet it was taken and born of the Virgin Tâ—â—â— seed of David That wee might know Christ our Mediatour to be the true seed of David that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seed of David Isaac and Abraham of whom also the virgin Mary her selfe came yea of the very selfe same masse of Adam whereof both they and wee are The Messias That it may certainly appeare unto us that this Jesus born of the Virgin is that Messias promised unto the Fathers Behold a Virgin shall conceive Esay 7.14 Gen. 3.15 and beare a Sonne The seed of the woman shall break the head of the Serpent For it was fore-told by the Prophets that the Messias the Redeemer of mankinde should be borne of the stock of David and that by a miraculous conception and birth having a Virgin for his Mother Wherefore seeing both that is both the prophesies and the miracles are in this Jesus fulfilled there can be no doubt but that this is the Messias true man and true God the reconciler of God and man Without sin That this Christs birth of a Virgin might be a testimony that he is pure and without sin sanctified in the wombe of the Virgin by the vertue of the holy Ghost A signe of our new birth John 1.13 That wee might know the Analogie which is between Christs nativitie and the regeneration of the faithfull For Christs birth of the Virgin is a signe of our spirituall regeneration which is not of bloud nor of the will of the flesh nor of the will of man but of God Quest 36. What profit takest thou by Christs holy conception and nativitie Ans That he is our Mediatour a He. 7.26 27. and doth cover with his innocency and perfect holinesse my sins in which I was conceived that they may not come in the sight of God b 1 Pet. 1.18 19. 1 Pet. 3.18 1 Cor. 1.30 Rom. 8.3 4. Esay 53.11 Psal 32.1 The Explication Two benefits of Christs conception and nativity TWO benefits wee reape from Christs conception and nativity Confirmation of faith A confirmation of our faith that hee is the true Mediatour Consolation A consolation that we through this Mediatour are justified before God The reason hereof is because he cannot be a Mediatour between God and men who is not himself man who is not righteous who is not united with the Word that is who is not by nature true God and true man and of sufficiency and ability to bestow on us his salvation purchased for us For such an High Priest it became us to have which is holy harmlesse underfiled separate from sinners
and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man
man Nestorius separated the two natures in Christ Nestorius heresie neither would have the Sonne of God but man onely to have died Doe not boast thou Jew saith Nestorius thou hast not crucified God but man The Ubiquitaries beleeve that the humanity of Christ The Ubiquitaries heresie from the moment of his incarnation was so endowed with all the properties of the God-head as that onely in this the humanity differeth from the God-head that the humanity hath by an accident whatsoever the God-head hath by and of it selfe Hereof it cometh that they imagine that Christ was in the time of his death yea when he was inclosed in the Virgins womb in heaven and every where not only as touching his God-head but with his body too This is it which they call the forme of God Phil. 2.6 Wherefore against all these we affirme and in the Creed beleeve that Christ died truly and corporally even by a true divulsion and separation of his soule from his body 1. Christ died truly and that a locall separation so that not onely his soule and body were not together every where but were not together in one place the soule was not where the body was Matth. 27.50 Marke 15.37 Luke 23.46 John 19.30 nor the body where the soule was Then Jesus cried againe with a loud voyce and yeelded up the Ghost Jesus cried with a lowd voyce and gave up the Ghost Father into thy hands I commend my spirit And when he had said these words he gave up the Ghost He bowed his head and gave up the Ghost Object But as vertue that is his divinity is said to have gone out of him so also he gave up the Ghost Answ There is a dissimilitude in these Because the divinity remaining united with the humane nature yet did work abroad without it The soule did depart from the body The reason of this dissimilitude is because the act of his divinity is increate and infinite but the act and power of his soule finite and created But yet this is further to be added 2. Christ died without breach of the union of his two natures that although his soule was truly separated from his body yet the Word notwithstanding did not forsake neither body nor soule but remained neverthelesse joyned both to body and soule and therefore the two natures in Christ were not divelled or sundered by that divulsion of the soule and body Object Why then cryed he Matth. 27.46 My God my God why hast thou forsaken me Answ Because of his delay and deferring of help and succour For the two natures in Christ ought not to have been divelled or sundred because it is written God hath purchased the Church with his own bloud And he was to be the Son of God who should die for our sins Acts 20.28 that he might be a sufficient price for them Hereby also it doth cleerly appeare That The union of both natures in Christ is no Vbiquity For the soule being separated from the body was not in the grave with the body and by a consequent not every where because that which is every where can never be separated and yet in death and in the grave the union of both natures remained and continued 2. Whether it was requisite and necessary that Christ should die IT was requisite and necessary that Christ to make full satisfaction not only should suffer but also should die 1. In respect of the justice of God that so his justice might be satisfied which required the death of men by whom it was violated For the hurting and offending of the greatest good is to be expiated with the greatest punishment or with the utmost destruction of nature that is with the death of the guilty condemned for sinne according to that The wages of sinne is death Rom. 6.23 But Christ succeeded in our stead and took on him our person who had sinned and had deserved death not only eternall but temporall also For wee deserved destruction which is the dissolution of the soule from the body whereon ensueth the dissolution of the body as a house is said to be subverted and destroyed when one part is separated from another Now it was requisite that the Sonne of God should die that he might be a sufficient ransome for our sins For no creature could have sustained such a punishment as should have been equivalent to eternall punishment and yet withall should have been temporall Object They have deserved eternall punishment whosoever are not reconciled to God by Christ therefore the soules ought not to be separated from their bodies that they might suffer eternall damnation Ans It doth not follow but this rather That therefore both body and soule must be together that they may suffer it which at length shall so come to passe Therefore it was necessary that Christ should die for us and his soule be separated from his body 2. In respect of Gods truth that the truth of God may be satisfied For God threatned and denounced death when ever we sinned which denouncing was to be fulfilled after sin was once committed And this is that commination or threatning pronounced by God himself In the day that thou eatest thereof thou shalt die the death Obj. But Adam did not presently die Ans Truely he forth-with died not a bodily death Gen. 2.17 howbeit he became mortall straight upon it and by little and little he dayly died and even now already had he died spiritually eternall death and now was dead I heard saith he thy voice and I was affraid because I was naked Gen. 3.20 There was a terrour in him and a feeling of Gods wrath a strife with death the losse of all the gifts both of body and mind But there followed the equity moderation and lenity of the Gospel For God had not expresly said that he should certainly die wholly and presently For so had he perished for ever Wherefore the Son offered a mitigation and lenifying raised him up to a new life that notwithstanding he should remain subject to the corporall death which yet should not be deadly and pernicious unto him 3. In respect of the promise made to the Fathers both by words He is brought as a sheep to the slaughter and as a sheep before be shearer is dumb Esay 53.7 so openeth he not his mouth and by sacrifices whereby God promiseth that Christ should die such a death as should be an equivalent price for the sins of the whole world This could not be the work of a meere creature but of the Son of God only and therefore it was requisite and necessary that the Son of God should suffer so grievous a death for us Ob. Then they do not satisfie Gods justice who are punished because their punishment is endlesse and eternall Ans They satisfie by eternall punishment Rep. So then might we also be delivered from the curse by our selves Ans So then shall we never be
the place and state of the blessed where both of us shall be free from these paines that is he speaketh of felicity and liberty which is not in hell for his meaning is both of us who now suffer shall this day be in Paradise a place of everlasting salvation or happinesse where being delivered from all torments we shall injoy most pleasant quiet and repose But Paradise is neither hell nor in hell which is the place of torment Whereupon also it is cleere that Christ spake this to the Thiefe not of his God-head but of that which suffered which was his soule For the God-head was not with the Thiefe neither did Christ suffer or was elivered as touching his God-head but as touching his soule 2. If Christ did locally descend into hell Because there was no cause why Christ should descend Joâ—â— 39.30 he descended either to suffer or to deliver the Fathers thence as the Papists affirme But he descended not to suffer because now all things were finished on the Crosse as Christ himselfe also hanging on the Crosse said It is finished Hee descended not to deliver the Fathers 1 1. Not to suffer 1. Because hee did this before in suffering for them on the earth 2 2 Not to tree the Fathers out of the Limbo Wisd 3.1 Luke 16.26 2. He did the same by his power and efficacy of his God-head from the very beginning of the world not by the descension of his soule or body into hell The Fathers were not in Limbo Therefore they could not be delivered thence as it is said The soules of the just are in the hand of God Between you and us there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to us And in the same place Lazarus dying is said to be carried by the Angels into Abrahams bosome not into Limbus Patrum Some thinke that Christ indeed descended not into hell either to suffer 3 3. Not to triumph over Death and the Divell and affright them 1 Pet. 3.19 or to deliver the Fathers thence but to shew there the Divell and death his victory and to strike a terrour into them But that Christ descended for this cause is no where found extant in Scripture They object unto us first that place of Peter By the which he also went and preached unto the Spirits that are in prison which were in time passed disobedient Answ Peters meaning in this place is not as these men conjecture but is on this wise Hee saith Christ went that is being sent from the beginning of the Father unto the Church By his Spirit that is by his God-head To the Spirits that are now in prison that is in hell He preached in time passed When as yet they lived and were disobedient namely before the Floud For then hee preached to the disobedient when they were disobedient But they were disobedient in the time of Noah Therefore Christ preached by Noah and by the Fathers inviting the disobedient to repentance Farther if Peter here spake of the descension into hell yet this was not their opinion who pretend the broaching of it but the Papists who affirme and teach that Christ preached in hell unto the Fathers and delivered them 1 Pet. 4.6 They bring another place of Peter The Gospell was also preached unto the dead Answ That is unto those which are now dead or were then dead when Peter wrote this and who then lived when the Gospell was preached unto them They wrest and misconstrue also a place of Paul Ephes 4.9 Christ descended into the lowest parts of the earth Answ Into the lowest parts of the earth that is into the earth which is the lowest part of the world For one part of the earth is not opposed unto another but the earth is opposed unto heaven and the humiliation of Christ is thereby signified This interpretation is proved by the scope and drift of the Apostle who maketh in that place an opposition of Christs great glory and his great humiliation So on the other side Christ ascended into the highest paris of heaven that is into heaven into the highest part of the world These places therefore make nothing for the descension of Christ into hell and were it so that these places alledged to establish this opinion were to be understood of a locall descension of Christ into hell yet would they not make for them but rather for the Papists who teach that Christ preached unto the Fathers in hell and thence delivered them Now if these testimonies help not the Papists much lesse will they help them For it is certaine that it cannot be thence proved that Christ descended into hell to strike a terrour into death and the Divell This opinion indeed is not impious or ungodly and is approved by many of the Fathers so that we are not to contend maliciously with any therein yet I leave it because it is not grounded on any firme reasons neither can be gained by witnesse of Scripture and contrary reasons are at hand easie to be had For 1. After his death when he had said It is finished the soule of Christ rested in the hands of his Father into which he had commended it And 2. If hee descended to triumph this Article should be the beginning of his glorification but it is not likely that Christ took the beginning of his glorification in hell For it is apparent by the opposition of the Article following that Christs descension was the lowest degree of his humiliation And yet I confesse withall that Christ strook a greater terrour into the Divels but that was by his death whereby hee disarmed and vanquished the Divell Sin and death and without doubt the Divell perceived himselfe conquered by the death of Christ Hell signifieth in this place the terrours and torments of the soule What meaneth then this Christs descension into hell It signifieth 1. Those extreme torments straights and griefes which Christ suffered in his soule namely the wrath of God against sinners and that such as the damned feele partly in this life and partly in the life to come 2. The exceeding and extreme ignominy and reproach which Christ suffered That Christ suffered these things is proved by the testimony of David before alledged The griefes of hell caught mee Psal 116.3 which is said of Christ in the person of David There are other the like sayings whereby the same is proved The Lord would breake him and make him subject to infirmities Esay 53.10 Mat 26.31 My soule is very heavie even unto the death The same doe those his vexations also shew in the Garden when he sweat bloud because The Lord hath laid upon him the iniquities of us all Luke 22.44 Esay 53.6 Therefore he crieth out My God my God why hast thou forsaken mee The same is also proved by these reasons 1. Christ was to redeeme not only our bodies
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a
14.2 Our glorification or ascension For seeing Christ our head is ascended we are certaine that we also shall ascend into heaven as being his members I go to prepare a place for you And though I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may yee be also Object But Elias and Enoch ascended before Christ Therefore Christ is not by his ascension the cause of our ascension Answ They ascended in respect of Christs ascension which was to come Christs ascension and glorification is the cause and example of our ascension and glorification because except he were glorified we should not be glorified For the Father hath decreed to give us all things by the Messias and hath put all things in his hands And how should Christ have given us a Kingdome except himselfe first as being the first-borne had taken possession thereof but for this cause also he ascended into heaven that he might there reign Therefore he will translate his Citizens thither And seeing wee are his members and he our head is already ascended and glorified Therefore shall we also ascend and be glorified Where I am there shall also my servant be John 12.26 14.3 I will receive you unto my selfe that where I am there may yee be also The sending of the holy Ghost The sending of the holy Ghost by whom he gathereth comforteth and defendeth his Church to the worlds end Hee was given also to the godly which were under the Law before Christs ascension and coming But that was 1. In respect of this ascension and glorification of Christ which was then to come and whereof that sending and powring out of the holy Ghost is not a fruit only but also a part and so in respect also of this sending which was now after Christs ascension accomplished the holy Ghost was given unto the godly in the Old Testament 2. Now after Christs glorification it was given more abundantly as in the day of Pentecost that which also was fore-told And it shall be in the last dayes saith God I will powre out my spirit upon all flesh Now Jâ—el 2.28 Acts 2.17 that Christ did not powre out the holy Ghost in such plenty before his ascension that befell only as before was said in respect of the decree of God For God would that the holy Ghost should be given by the Messias as well man as God wherefore man also was to be glorified who should doe this It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you John 16.7 By the efficacy and working of this his spirit we seek things above because there is our treasure there are our goods and that because Christ hath therefore ascended that he might make those good things ours which were there long before And this is the Apostles argument Col. 3.1 There are other fruits also of Christs ascension For Remission of sins John 16.10 it is a testimony That our sins are fully pardoned us who doe beleeve For except hee had suffered the punishment for sins he could not have entered into the throne of God For where sinne is there is death also Hee shall reprove the world of righteousnesse because I goe to my Father Conquest or victory over death It is a testimony That Christ is indeed Conquerour of death sinne and the Divell The comfort of the Church John 16 7. Eph. 4 8. It is a testimony That wee shall never be left destitute of comfort because he therefore ascended to send the holy Ghost If I goe not away the Comforter will not come When hee ascended up on high hee led captivity captive and gave gifts unto men The defence of the Church It is a testimony That Christ will for ever defend us because wee know that our head is a glorious head and placed above all principalities The meaning of the Article He asceâ—ded into heaven Now what it is to beleeve in Jesus Christ which ascended into heaven Answ It is to beleeve 1. That he did truly and not in shew only ascend into heaven and now is there resident in his humanity and sitting at the right hand of his Father untill he thence returne unto judgment would be called on by us 2. That he hath ascended for our sakes and now appeareth in the prescence of God maketh intercession for us sendeth us his holy Spirit and will one day take us unto himselfe that wee may be where he is and reigne with him in glory Quest 50. Why is it further said He sitteth at the right hand of God a Ephes 1.20 21 22 23. Col. 1.18 by whom the Father governeth all things b Ans Because Christ therefore is ascended into heaven to shew thereby that he is Head of the ChurchMat 28.18 John 5.22 The Explication Christs sitting at Gods right hand differeth from his ascension TO sit at the right hand of God and to ascend into heaven are things different for one may be without the other Wherefore this Article differeth three waies from the former In order Because in this Article is declared the end of his ascension For Christ did therefore ascend into heaven that he might sit at the right hand of the Father In continuance Because Christ sitteth alwaies at the right hand of the Father but into heaven he ascended but once In end The Angels do ascend and we shall also ascend into heaven but yet neither they nor we shall sit at the right hand of God For To which of the Angels said God at any time Sit at my right hand Heb. 1.13 untill I have made thine enemies thy foot-stoole much lesse did God say thus unto any man Christ alone excepted The Questions of Christs sitting at the right hand of the Father are 1. What the right hand of God signifieth in the Scriptures 2. What it is to sit at GODS right hand 3. Whether Christ did alwaies sit at Gods right hand 4 What are the fruits of Christs sitting at the right hand of the Father 1. What the right hand of God signifieth THe right hand as also other members are attributed unto God by an Anthropopathy or resemblance after the maner of men and in Scripture the right hand of God signifieth 1. The omnipotency or exceeding vertue of God Him hath God lift up with his right hand Acts 5.31 Psal 118.16 Exod. 15.6 to be a Prince and a Saviour The right hand of the Lord hath done valiantly Thy right hand O Lord hath bruised the enemy 2. It signifieth perfect glory perfect dignity and full divine majesty and in this sense it is here taken 2. What it is to sit at Gods right hand TO sit at Gods right hand is to be a person equall to God in power and glory by whom the Father worketh immediately
The right hand of God and To sit at the right hand of God is not all one The Minor should thus proceed The humane nature is the right hand of God But so it is false Neither yet is the Major simply true that he which sitteth at Gods right hand sitteth every-where For apart of the sitting at Gods right hand Acts 7.56 is also that visible glory and majesty wherewith Christs humane nature was endowed and wherewith Stephen beheld him indued in heaven This is not every-where but only in that place where his body is seated and remaineth Obj. 3. He ascended into heaven to fill all things that is with the presence of his flesh Ephes 4.10 Ans It is a fallacy in misconstruing the word He ascended to fill all things that is with his gifts and graces not with his flesh bones and skin These are the monsters and dotings whereby the Divel carrieth Gods glory into derision Repl. That nature which hath received omnipotency is every-where Christs humanity hath received omnipotency Therefore it is every-where Ans The nature which hath received omnipotency by a reall transfusion and communication of the properties is every-where but not that which hath received it by personall union only as the humane nature of Christ But yet notwithstanding many things have been bestowed by reall transsusion on Christs humanity to wit other qualities than which he had on the Crosse and in his humiliation Likewise far more and greater gifts than those which are bestowed either on Angels or on Men were heaped on Christs humane nature after his ascension and in respect of those gifts bestowed on him Christ is placed according to his humane nature at the right hand of his Father but according to his Divinity he is placed at the right hand of the Father as he being glorified and taken up into heaven hath shewed forth the same in his flesh and hath attained unto the perfection of glory or the highest degree of glorification as touching his humanity ON THE 19. SABBATH Quest 51. What profit is this glory of our head Christ unto us Ans First that through his holy Spirit he powreth upon us his members heavenly graces a Acts 2.33 Ephes 4.10 Then that he shieldeth and defendeth us by his power against all our enemies b Psal 2.9 110.1 2. John 10.28 Ephes 4.8 The Explication 4. What are the fruits of Christs sitting at the right hand of the Father THe fruits of Christs sitting at the Fathers right hand are all the benefits of the Kingdome and Priest-hood of Christ glorified As 1. His intercession for us 2. The gathering governing and guarding of the Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the enemies of the Church 5. The glorification of the Church and abolishment of all infirmity whereunto it was enthralled These fruits of Christs sitting at the right hand of God arise out of the office and person which he sustaineth The benefits of the Kingdome of Christ glorified The fruits or benefits of the Kingdome of Christ glorified are that he ruleth us by the ministery of the Word and the holy Ghost that he preserveth his ministery that he giveth his Church resting places and is forcible by doctrine in converting the chosen that he will at length raise up from the dead his chosen and elect abolish all their infirmites glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings unto his Father The benefits of the Priest-hood of Christ glorified The fruit of the Priest-hood of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for us in heaven and that forcible so that the Father denieth us nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our King and Head our flesh and our brother sitteth at the right hand of the Father therefore hee shall give unto his Citizens a rich treasure even his holy Spirit Therefore hee shall at length glorifie and quicken us his members Therefore he shall powre out plentifully on us his celestiall blessings that is a true acknowledgement of God faith in him repentance of our sins and all other Christian vertues and all this shall he perform unto us both in respect of his brotherly love as also in regard of his office who is our Head Because also we have such an High-Priest which is set down at the right hand of the Father there is no cause why we should doubt at all of our salvation he shall keep it safe for us and at length most assuredly and certainly bestow it upon us No man shall pluck my sheep out of my hand John 10.28 17.24 I will that they which thou hast given mee be with mee even where I am The meaning of this Article He sitteth c. Now what ought each mans particular application of this Article touching Christs sitting at the right hand of the Father be Ans Even this I beleeve that Christ now possessed of supreme divine majesty maketh intercession for mee and all the Elect and applyeth unto us his sacrifice that by him and for his sake the Father may give unto me life eternall also that hee governeth and protecteth me in this life against the Divel and all danger and will at length glorifie me and endow me with life everlasting Quest 52. What comfort hast thou by the coming againe of Christ to judge the quick and the dead Ans That in all my miseries and persecutions I look with my head lifted up for the very same who before yielded himselfe unto the judgement of God for me and took away all malediction from me to come Judge from heaven a Phil. 3.20 Luke 21.28 Rom. 8.13 Tit. 2.13 1 Thess 4.16 to throw all his and mine enemies into everlasting paines b Mat. 25.41 2 Thess 1.6 7. but to translate mee with all his chosen unto himself into celestiall joyes and everlasting glory c Mat. 25.34 The Explication IN this Article three Common-places fall in one and meet together which are divers in themselves namely of Christs second coming of the end of the world and of the last judgement Of these places wee will speak joyntly as which are linked between themselves yet so that we chiefly handle that of the last judgement For to little purpose were it for us to thinke of Christs second coming except wee did further consider to what end he should come The chief Questions of the last judgement are 1. Whether there shall be any judgment 2. What that judgement is 3. Who shall be Judge 4. Whence and whither hee shall come to judge 5. How he shall come 6. Whom he shall judge 7. What shall be the sentence and execution of this judgement 8. For what causes this judgment shall be 9. When it shall be 10.
this which ye now see and hear Wherefore the Son also giveth him but in this order that the Son sendeth him from the Father whence is gathered a strong argument for proof of Christs God-head for who giveth the Spirit of God and who hath any right or title unto him but God for the humane nature of Christ so far off is it that it should have this right and power to send the holy Ghost that contrarily it self was hallowed and sanctified by the holy Ghost What is meant by the giving of the holy Ghost Now we are to understand this giving of the holy Ghost by the Father and the Son as that both of them is effectuall and forcible by him and that the holy Ghost worketh on a precedency of the will of the Father and the Son For wee are to mark and observe the order of operation or working in the persons of the Divinity which is such in working as it is in subsisting the Fathers will goeth before the will of the Son followeth and the will of the holy Ghost followeth them both yet not in time but in order Why the holy Ghost is given The cause wherefore he giveth us the holy Ghost is none other but only of his free election through the merit and intercession of his Son Ephes 1.3 Which hath blessed us with all spirituall blessings in heavenly things in Christ as he hath chosen us in him before the foundation of the world John 14.16 I will pray the Father and he shall give you another Comforter The Son giveth us him or he is given by the Son because hee hath obtained for us by his merit that hee should be given unto us and he by his own intercession bestoweth him on us 6. Unto whom the holy Ghost is given To all who partake of any of his gâ—fts To all the Church How to the elect THe holy Ghost is said to be given unto them to whom he communicateth his gifts and who acknowledge him Wherefore the holy Ghost is given to divers parties according to diverse gifts He is given to the whole Church or assembly of those that are called that is both to the elect and to hypocrites but in a diverse manner to the one and the other To the elect he is given not only as concerning his common gifts but also as concerning his proper and saving graces that is not only as concerning the knowledge of Gods doctrine but also as concerning regeneration faith and conversion because besides that he kindleth in them the knowledge of Gods truth and will hee doth further also regenerate them and endow them with true faith and conversion Hee is therefore so given unto them that he worketh and effectuateth in them his gifts of their salvation and that themselves also may know and feel by those gifts imparted unto them the holy Ghost dwelling in them And further he is no otherwise given unto them then as themselves also be willing and desirous of him and then is augmented and increased in them if they persevere How to hypocrites John 14.17 But to hypocrites the holy Ghost is given only as touching the knowledge of doctrine and other his common and generall gifts The world cannot receive him because it seeth him not neither knoweth him Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the heathen differ from those which are bestowed on the Church for they who amongst the heathen excelled in the knowledge of tongues and good arts and things profitable had indeed the gifts of God but not the holy Ghost whom none are said to have but they whom he hath sanctified and who acknowledge him to be the author of the gifts received 7. When and how the holy Ghost is given and received The holy Ghost is given 1. Visibâ—y THe holy Ghost is then given when he imparteth or communicateth his gifts as hath been already proved And he is given either visibly when he bestoweth his gifts adjoyning outward signes and tokens or invisibly when he bestoweth his gifts without signes or tokens Hee was not alwayes given visibly but at certain times and for certain causes yet was he more plentifully powred on men in the time of the new Testament then before in the time of the old for so had Joel prophecied Joel 2.28 In the last dayes I will powr out of my Spirit So hee was given visibly unto the Apostles and others in the primitive Church Act. 2.3 10.44 There appeared unto them cloven tongues like fire and it sate upon each of them The holy Ghost fell on all them which heard the word I saw the holy Ghost come down from heaven c. And these and other like speeches are so to be expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth unto the signe by which signe the holy Ghost witnesseth his presence and efficacy So also John saw the holy Ghost descending on Christ in bodily shape like a dove Luke 3.22 Hee saw then the shape of a dove under which God shewed the presence of his Spirit Wherefore we must not think that there is any locall motion in God The sending of the holy Ghost is no locall motion but his presence and operation which hee sheweth and exerciseth in the Church For the holy Ghost is spread abroad every-where and filleth both heaven and earth in which respect hee is said to be given sent powred out when by his effectuall and forcible presence he doth create stir up and by little and little perfect his gifts in the members of the Church 2. Invisibly He alwayes was and is given unto the Church invisibly from the beginning unto the end of the world for hee spake by the prophets and hee which hath not the Spirit of Christ is none of his Rom. 8.9 yea without the holy Ghost there never had been 3. By means of hearing the word and receiving the sacraments never should be any Church Hee is given after an ordinary way by the ministery of the word and by the use of the Sacraments and 1. In manifesting himselfe unto us through the studying and meditation of the doctrine of the Gospel for when he is known of us he will communicate himself unto us and when hee sheweth himself to be known of us hee doth also renew and reform our hearts So did hee work in the elect by Peters sermon in the day of Pentecost Acts 2.37 10.44 Likewise he wrought in Cornelius and the rest there present by the same Peter speaking But yet notwithstanding hee doth so work by the word and sacraments as that hee is not tied to those means 4. Freely to that hee is not tâ—ed to â—hem for hee converted Paul in his journey and hee furnished John Baptist with his gifts in his wombe Now when wee say hee is given by
the ministery of the word and sacraments we mean this of persons of a competent age and repute this way for ordinary and speak of that visible sending of the holy Ghost whereby severall men in the Church partake of his accustomed or ordinary gifts â—al 4.6 Rom. 8.9 and whereof it is said Hee hath sent the Spirit of his Son into your hearts c. He which hath not the Spirit of Christ is none of his 2. He is given by working a desire of him in the elect Luke 21.13 for hee is given to them that desire him Hence is drawn a forcible argument to prove the God-head of the holy Ghost for to work effectually by the ministery is proper to God only 1 Coâ— 3.7 Neither is he that planteth any thing neither he that watereth but God that giveth the increase Mat. 3.11 I baptise you with water to amendment of life but he that cometh after me will baptise you with the holy Ghost and with fire The Gospel is the power of God Rom. 1.16 because the holy Ghost is forcible in working by it whereupon also the Gospel is called the ministration of the spirit 2 Cor. 3.8 Now the holy Ghost is received by faith Wherin also after that ye beleeved Ephes 1.13 ye were sealed with the holy Spirit of promise The world cannot receive the Spirit of truth because it neither seeth him nor knoweth him Object But faith is the gift and fruit of the holy Ghost Ephes 2.8 By grace are ye saved through faith and that not of your selves it is the gift of God No man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 Therefore the holy Ghost goeth before faith How then is he said to be received by faith Answ 1. The working of the spirit is in order of nature before faith but in time both are together because the first beginning of faith is the receiving of the holy Ghost 2. Faith being once begun the holy Ghost is more and more received Galat. 5.6 Acts 15.9 who worketh aftewards other things in us by faith As it is said Faith worketh by love By faith mens hearts are purified 8. How the holy Ghost is retained THe holy Ghost is retained and kept for the most part by the same meanes by which it is given and received 1. By diligent use of the Ecclesiasticall Ministery He gave some to be Apostles Ephes 4.11 12 13 some to be Prophets for the edification of the body of Christ till we all meet together in the unity of faith 2. By meditation in the doctrine of the Gospel and by studying to profit therein Psal 1.2 He that doth meditate in the Law of the Lord day and night shall be like a tree planted by the rivers of waters that will bring forth her fruit in due season Let the word of Christ dwell in you plenteously in all wisdome Colos 3.16 teaching and admonishing your selves 3. He is kept by increase and continuance and amendment of life that is by a desire of bewaring to offend against our conscience Unto him that hath shall be given He that is righteous let him be righteous still Mat. 13.12 Revel 22.11 Ephes 4.30 Grieve not the holy Spirit of God by whom yee are sealed unto the day of redemption Hither may be referred a desire of avoiding evill company and sin For he that will avoid sin must avoid all occasion of sinning 4. He is retained by daily and earnest prayer and invocation Luke 11.13 Mat. 17.21 How much more shall your heavenly Father give the holy Ghost to them that desire him This kind is not cast out but by prayer and fasting The same may we see in that panoply or complete harnesse which the Apostle describeth Likewise Ephes 6.14 it is confirmed by the example of David who prayeth Psal 51.11 That God will not take his holy Spirit from him 5. He is retained by applying Gods gifts to their right use that is to his glory and to the safety of our neighbour And when thou art converted Luke 22.32 Mat. 25.29 confirm thy brethren Vnto every man that hath it shall be given and from him that hath not even that he hath shall be taken away 9. Whether and how the holy Ghost may be lost How he is lost of Reprobates and how of the Elect. HE may be lost of Hypocrites and Reprobates finally that is so as they shall never recover him and totally that is so that they shall retaine none of his graces Of the Elect he is never wholly lost but onely as touching many gifts because they alwayes retaine some gifts as Davids example testifieth unto us who said Restore to me the joy of thy salvation Take not thine holy spirit from me Psal 51.11 12. Neither is he finally lost of the Elect because at length they return to repentance But of the Reprobate he is altogether or wholly lost and finally so that they never receive him Object But the holy Ghost departed from Saul Therefore he may also depart from the Elect Ans He departed from Saul but not the spirit of regeneration for he never had him only the spirit of prophecy prudence courage and other gifts wherewith he was richly indowed left and forsooke him For he was elect and chosen not unto life but unto the Kingdome as Judas was unto an Apostleship Repl. Yea but the regenerating spirit also departeth because David prayeth Psal 51.12 Restore to me the joy of thy salvation Ans He is lost oftentimes as concerning some gifts of regeneration but not wholly For it cannot possibly be that the godly should retaine no remnants seeing they doe not sinne to death but only of the infirmity of their flesh inasmuch as they are not yet borne againe This Saint John teacheth expresly saying Whosoever is borne of God sinneth not for his seed remaineth in him neither can be sinne because he is borne of God David in his fall lost the joy of his heart the purity of conscience and many other gifts which he coveteth to have restored unto him But the holy Ghost he had not utterly lost for if so how then could he have said Take not thine holy spirit from me wherefore he had not utterly lost him A man saith Bernard never abideth in the same state either he goeth backward or forward For this difference is to be observed and held for the assoiling of that question How namely the perseverance of the Elect may be notwithstanding certaine albeit they lose the holy Ghost which is because they are never wholly and finally destitute of the holy Ghost Five meanes whereby he is lost Now the holy Ghost may be lost five wayes and those contrary to those other meanes whereby he is retained 1. By contempt of the Ecclesiasticall Ministery 2. By neglecting the Word and Doctrine For Paul willedth Timothy To stirre up the gift of
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
is unknown unto us in generall as That some are elect and some reprobate but not in speciall Every man ought to be assured of his owne election in speciall Whether this or that man be But of our owne election every of us not only may but also ought to be in speciall certain and assured And verily thereof we shall be certain by the effects thereof namely by conversion that is by true faith and repentance For that we may beleeve and know that we are certainly chosen to eternall life we are bound to beleeve in Christ and to beleeve also eternall life But this we cannot beleeve except we have true faith and repentance And as every one ought to have both those so every one ought certainly to hold that hee is of the number of the elect otherwise they shall accuse God of lying We rejoice under the hope of the glory of God Christ is our intercessour working our everlasting salvation Rom. 5.2 I beleeve everlasting life that is not spirituall life onely but everlasting also which being here begun I carry hence with me everlasting life Neither only in speciall doth every one know his own election by faith and conversion but it is in generall also known that some are elect And in generall thou oughtest not only to hope The election of others is to be beleeved in generall but also certainly to beleeve that there are other besides thee elected For thou art bound to beleeve the article of the Church that it hath been at all times and now is but thou alone by thy selfe art not the Church and therefore thou must not say with Elias I am left alone But to discern of particulars and of every single man 1 King 19.14 is not thine to doe Thou art notwithstanding well to hope of the election of others even as concerning every particular man In generall is the whole election of all known in speciall there is a diverse consideration of himselfe and of others Of reprobation no man ought to judge or determine any thing certainly either as touching his own No certainty of reprobation either concerning our selves or others or as touching others reprobation before the end of his life for he that is not yet converted may hereafter be converted before hee die No man therefore ought to judge of others that they are reprobates but to hope well of them and of himself every man ought certainly to beleeve that he is an elect for we have a generall commandement that all beleeve the Gospel and repent 7. Whether the elect be alwayes members of the Church and the reprobate never THe elect are not alwayes members of the Church The elect are then first members of the Church when they are regenerated Rom. 8.9 1 Cor. 6.11 Col. 1.13 but then first when they are converted and regenerated by the holy Ghost for it is said If any man hath not the Spirit of Christ the same is not his Likewise the Church is called holy But then first are the elect holy when they are converted for Saint Paul expresly saith And such were some of you but yee are washed Hee hath translated us into the kingdome of his dear Son Now some are born live and die in the Church others are not born in it but are called either soone or late unto the visible Church some both to the visible and invisible Church as the theefe on the Crosse as also those of the Gentiles of whom Christ spake I have other sheep which I must bring Also John 10.16 Acts 18.10 I have much people in this City namely through mine election Some either are borne in the visible Church or come unto it who neverthelesse are not members of the invisible and who sometimes depart from the visible Such are the reprobate who are not alwayes estranged from the Church but are sometimes made members of the visible Church though at length they depart from it They went out from us 1 John 2.19 Acts 20.29 Grievous Wolves shall enter in among you Object All that beleeve are alwayes members of the Church but all the Elect doe beleeve because these terms are mutually affirmed one of another To be saved elected To beleeve For all beleevers are elected and to be saved And all who are to be saved and are elected doe beleeve Therefore all the elect are alwaies members of the Church Ans These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleevers and all that are to be saved are elected and that alwayes and at all times but all that are elected are both beleevers and to be saved but yet not alwayes The elect are to be saved alwayes but are not both beleevers and to be saved alwayes For at one time they may be said that they are to be saved and at another that they are all beleevers at another that they are saved Thus farre then are these termes mutually affirmed each of other as that all the elect doe beleeve or shall beleeve before the end of their life For now is the time of grace then shall be the time of judgement Object 2. Christ notwithstanding calleth those which are not as yet converted of the Gentiles his sheep I have saith he other sheep 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 sheep seeme to be of the generall flock Ans They were then sheep according to the providence and counsell of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In summe The elect are not alwayes members of the Church but yet it is required of necessity that in this life they be brought unto the Church though it be sometimes even at the very point of death This is it which is said that all the elect must in this life begin eternal life The reprobate are indeed sometimes members of the Church neither are they alwayes estranged from it but their coming is no true coming to the holy Church neither are they ever members of the invisible Church that is of the Church and company of Saints For from this they are ever aliens 8. Whether the Elect may fall from the Church and the Reprobate abide alwayes in the Church The Elect cannot fall wholly and finally from the Church THis question is declared and laid open by those things which are spoken of the unchangeablenesse of Election and of the perseverance of the Saints and godly The Elect when they are once indeed come unto the Church of the Saints they may sometimes fall from it but wholly and finally forsake it they never can Not wholly because they never so defect or fall that they can become enemies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance They went out from us
worketh by his holy Spirit in their hearts a sense and feeling of that pardon whereon they may for ever rest setled and confirmed Therefore the purpose and decree of God of remitting sins is everlasting but the executing and performance thereof is when by faith wee apply remission of sins offered unto us in the Gospel So also God doth alwayes love his elect but that love is not powred out in their hearts before their repentance For they have that certain testimony of conscience by the gift of the holy Ghost that they are loved of God and so have their sins remitted who truly convert and repent ON THE 22. SABBATH Ques 57. What comfort hast thou by the resurrection of the flesh Answ That not only my soule after it shall depart our of my body shall presently be taken up to Christ her head a Luke 6.22 23.43 Phil. 1.21 23. but that this my flesh also being raised up by the power of Christ shall be again united to my soul and shall be made like to the glorious body of Christ b Job 19.25 26. 1 John 3.2 Phil. 3.21 The Explication The chief Questions hereto belonging are 1. Whether the soule be immortall 2. Where it abideth being separated from the body 3 What the Resurrection is and the errours concerning the Resurrection 4. Whence it may appeare that the Resurrection shall certainly be 5. What bodies shall rise 6. How 7. When. 8. By whom and by whose power 9. For what end the Resurrection shall be 1. Whether the soule be immontall BEsides that this Question belongeth to the Article of the resurrection The causes for which this question is to be moved the â—xplication also theâ—eof in it self shall not be altogether unprofitable or fruitleâ—â— For not now onlâ— do they begin to dispute against the immortality of the soul but the Sadduces also denyed it as they likewise that said Matth. 22.23 2 Tim. 2.17 the resurrection was past already unto him that beleeved neither made any other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists deny the immortality of the soul Moreover Paul the â—hird Pope of Rome when he was breathing out his soule and ready to die said That now at length hee should try and know three things whereof in his whole time hee had much doubted 1. Whether there were a God 2. Whether soules were immortall 3. Whether there were any hell Oftentimes also in the Psalmer and in Solomon we meet with these and such like Aphorismes Eccles 3.19 Psal 115.17 Man dieth like a brute beast The dead shall not praise thee O Lord. Wherefore it ought not to seem strange if this question be moved neither shall it be altogether vain and needlesse both because it serveth for the controuling and refuting especially of Epicures as also because it maketh for the better understanding of some places of holy Scripture But because there have been and even now are who have taught That the soule of man like as of brute beasts is nothing else but life or the vitall power arising of the temperature and perfection of the body and therefore dieth and is extinguished together with the body and as some of them speak who will seem to beleeve the resurrection of the dead doth sleep when the body dieth that is is without motion or sense untill the raising of the body which indeed is nothing else then that the soul is mortall that is a meer quality only in the body and when the body is dissolved becometh nothing because if it were an incorporeall substance it could not be without sense and motion Against these we are to hold the records of Gods word and writ concerning the spirituall and immortall substance of mans soule The soul an incorporeall substance That the soul of man is not onely a form or perfection or temperament or force and power or an agitation arising out of the temperature of the body but a substance incorporeall living understanding dwelling in the body and sustaining and moving it these places following of holy Scripture doe shew Psal 48. His soule shall be blessed in life Heb. 12. God is called the Father of spirits And it is said of the faithfull Heb. 12.9 22. Ye are come to the celestiall Jerusalem and to the company of innumerable Angels and to the spirits of just and perfect men No man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2.11 In these and the like places of Scripture both the soule of a man is called a spirit and the properties of a living and understanding substance are attributed unto it Wherefore to no purpose do the adversaries of this doctrine oppose those places in which the name of the soule is taken for the life and will of man as Mat. 5.25 The soul is more worth then meat I put my soul in my hand For by the fore-alledged places it is manifest Job 13 14. that this is not generall but is used by a figure of speech whereby wee call the effect by the name of his cause Now the immortality of the soule is proved by many places of holy Scripture The soul immortall Luke 23.43 Christ hanging on the crosse said to the thiefe This day shalt thou be with me in paradise But he could not be there in body because that was dead and buried Therefore his soule was gathered with Christs in Paradise and so consequently the soule liveth Phil. 1.23 Paul saith I desire to be loosed and to be with Christ he speaketh of the rest and joy which he should injoy with Christ But they who feele nothing what can their joy or happinesse be Wherefore they also are refuted in this place who say mens soules sleep Wisd 3.1 Mat. 22. â—2 Luke 23.46 1 Cor. 5.8 and so withall deny the immortality of the soule The soules of the just are in the hands of God God is not the God of the dead but of the living Therfore the souls live Into thy hands I commend my spirit When we remove out of the body we go unto the Lord. Wherefore the soules sleep not as some Anabaptists will have them but injoy immortall life and celestiall glory with the Lord. The soules of the godly that were killed Revel 6.10 are said to cry with a loud voice under the Altar saying How long Lord holy and true doest thou not judge and avenge our bloud on them that dwell on the earth Luke 16.21 Wherefore the soules live Lazarus is said to be carried into Abrahams bosome and out of the same place also it is apparent concerning the soules of the wicked For the rich Glutton is also of the contrary said to be carried downe to hell These testimonies therefore of Scripture teach and confirme most evidently that not only in the body before death and after the resurrection of the body but also in the
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting â—â—sief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
and through the doores is no where expressed in Scripture and therefore we deny it The rest of the prerogatives are there expressed indeed but they abrogate not the truth of humane nature For Peter also walked on the waters and we shall be transformed and lifted up but ubiquity and presence of Christs flesh in all or many places is no where extant in Scripture and it suffereth not Christs flesh to be any longer a creature much lesse a true body For to be every-where or in divers places at once in its owne substance is the property of the unmeasurable Deity alone but every creature is finite God only is every where because he is infinite and by his finitenesse is discerned from his Creatour Now that which is finite cannot be in moe places then one Hence it is that the Scripture and and Doctors of the ancient Church produce this property of presence in many places as a certain argument of true and sole Divinity as Christ himselfe speaking of himselfe saith The Son of man John 3.13 which is in heaven And Dydimus saith The holy Ghost himself if he were a creature Lib. 1. Cap. 1. de Spiritu sancto should at least have a circumscribed or limited substance as all things else which are made For although the invisible creatures be not circumscribed in place yet they are finite in the property of their substance But the holy Ghost being in many hath no circumscribed or limited substance Tertullian also saith If Christ be man only Lib. de Trin. how then is he present wheresoever he is called on sith this is not the nature of man but of God To be present in every place Our adversaries therefore thus reasoning that those prerogatives are the cause of his presence every-where or in many places which verily are no causes hereof commit the fallacy of alledging a false cause For indeed the reason of those prerogatives and the ubiquity are very diverse 3. From the Article of the communion of Saints 1. Such is the communion of Saints with Christ now as it was of old ever since the beginning and shall be ever hereafter as well of those who use the Sacraments as of them who are by necessity excluded from them 1 Cor. 10.3 4. Ephes 4.4 Rom. 8.9 1 Cor. 6.17 1 John 4.13 John 15.5 Ephes 1.22 Ephes 4.15 Ephes 5.30.31 Ephes 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Christ because we are all one body with Christ But this communion of Saints with Christ was alwayes spirituall as the Apostle doth shew He that is joyned to the Lord is one spirit Hereby know we that we dwell in him and he in us because he hath given us of his spirit He is the Vine we are the branches He is the Head we are the members He is the Bridegroome and we with the whole Church are his Spouse Or the argument may be thus formed All the Saints have the same communion with Christ both in the Old and New Testament as well they who have power to approach and partake of the Supper as they who have not and we cannot eat Christ any otherwise then his Disciples did eat him in the first Supper But they did eat him spiritually Therefore we eat him also spiritually Out of the selfe same Article we thus argue 2. Such is our eating of Christ as is his abiding in us But this is spirituall Therefore our eating of him is spirituall The Major is out of question because he is therefore eaten that he may remaine in us and we in him not that being once eaten he should forthwith vanish away John 6.56 He which cateth my flesh and drinketh my bloud abideth in me and I in him The Minor namely that Christs abiding in us is spirituall is sufficiently proved and perceived by this in that such is his abiding in us as is his Fathers John 14.23 If any man love me he will keep my word and my Father will love him and we will come unto him and will dwell with him But how doth the Father dwell in us or abide with us Truly by his holy Spirit Therefore Christ also so abideth with us or dwelleth in us 1 John 4.13 Hereunto belong those sayings By this we know that he dwelleth in us and we in him because he hath given us of his Spirit That Christ may dwell in your hearts through faith I am the Vine ye are the branches he that abideth in me and I in him Ephes 3.17 the same bringeth forth much fruit 3. Christ abideth in us perpetually Therefore that abiding or presence is not corporall because as touching his humane nature John 15.5 he saith Me ye shall not have alwayes Therefore he is not eaten of us corporally nay he cannot be eaten of us corporally except he be in us corporally and that also perpetually 4. From the Article of remission of sinnes If Christ be corporally in the bread and be reached out and delivered unto us by the hand of the Minister then we are to crave remission of sinnes at Gods hands for his sake who is in the bread and whom the Minister handleth whether the bread still remaine together with him or no. For remission of sinnes is most especially to be craved then when we celebrate the Supper So then every communicant must thus pray I beseech thee O heavenly Father to be gracious and mercifull unto me for this thy Sonnes sake who is here present in this bread and whom the Minister handleth and whom I eat with my mouth But this is that horrible Idolatry which is practised in the Popish Masse which without doubt is so abominable in the sight of God that it were better for us to suffer a thousand deaths then once commit the same For the Gospel teacheth us to begge of God remission of sinnes not for that Christs sake who is in the bread and is carried about in the Ministers hands and eaten with mens mouths but for that Christs sake who suffered and died for us who is now in heaven at the right hand of his Father and maketh intercession for us So then thus we reason That which establisheth the horrible Idolatry of the Masse is to be avoided of the true professors of the Gospel But the corporall presence of Christ and the eating of him with our mouths in the bread establisheth the horrible Idolatry of the Masse Therefore it is to be avoided by all true professors of Christs Gospel 5. Unto the former may be adjoyned also arguments taken from the sacrifice and adoration of Christ. Wherefore Christ is present corporally whether it be after a visible or invisible manner there he is so to be adored to wit by our minds and the motions of our bodies converted and turned thither But he is not thus to be adored in the Supper Therefore he is not present in the Supper corporally either in the bread or
fondly tell us Mat. 6.24 but from an impossibility as that of Christ Ye cannot serve God and Mammon Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are not able or ye have no possibility are likewise used as well as in this place 2 Cor. 6.15 and as that of the same Apostle else-where What concord hath Christ with Belial or what part hath the Beleever with the Infidell 3. This communion of the Saints with Christ and Christ with the Saints is spiritually expounded in Scripture 1 John 1.6 7. Our fellowship is with the Father and with his Son Jesus Christ If we say that we have fellowship with him and walke in darkenesse we lye and do not truely But if we walke in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ cleanseth us from all sinne Neither doe we in the Creed beleeve any other communion of the Saints with Christ and Christ with the Saints but that which is spirituall Hom. 24. in 1 Cor. 10. 4. Lastly Chrysostome interpreteth Pauls words of a spirituall communion Why said he not participation That he might manifest unto thee somewhat more excellent then it to wit the strongest and mightiest union that can be And a little after Why call I it communion Yea we are the selfe-same body of Christ What is the bread even the body of Christ What are they made who receive the body of Christ not many bodies but one body For as the bread is kneaded of many graines so we also are joyned with Christ 4. Out of the words of Christ John 6.62 What then if ye should see the Sonne of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you are spirit and life In these words Christ expresly rejecteth all eating of his flesh with our mouths and overthroweth by two arguments which wee have heretofore declared and on the other side he approveth and confirmeth our spirituall eating his flesh Wherefore we may not forge any corporall eating of Christs body in the Supper when such a kinde of eating is precisely reproved in the Gospel Object The sixth chapter of John treateth not of the Supper Therefore this testimony maketh nought against the eating of Christs body with our mouths instituted in the Supper Answ Here our Adversaries deceitfully argue from the deniall of a part to the deniall of the whole This Chapter we grant pertaineth not to the Ceremony of the Supper But hence it followeth not that simply it pertaineth not to the Supper For it concerneth the promise This is my body which is given for you because this promise is desumed out of this Christs Sermon registred in this sixth of John and is ratified and confirmed by the signes of bread and wine Wherefore it cannot be understood of any other eating of Christs body in the Supper then of that which is delivered in the sixth of John which is spirituall For bodily eating is in that Sermon condemned Repl. It is not simply the eating with the mouth that is there condemned but a Capernaiticall eating Answ All eating with the mouth is Capernaiticall For a Capernaiticall eating is not a bloudy renting onely and eating of Christs flesh and chewing it between the teeth but simply any eating with the mouth For the Capernaites say not among themselves How can this man give us his flesh to devoure to gnaw on with our teeth to rend asunder c. But they say How can this man give us his flesh to eate John 6.54 Neither doth Christ re-call them from a grosse eating with the mouth to a subtile kinde of eating with the mouth but to his ascension into Heaven which should shortly come to passe and thereby his body should be far removed from their mouthes and trained them to a spirituall eating which is with the heart by faith 5. Out of the same sixth Chapter of John To eate Christs flesh and To drinke his bloud signifieth To beleeve in Christ To dwell in Christ and Verse 54 56. To have Christ dwelling in us as appeareth because he attributeth the same effect of eternall life to both namely to the eating of his flesh and to faith in him But in the Supper this eating is authorised For no other purpose besides this can be shewed in the whole Gospel for sealing whereof the Supper was instituted Therefore To eate Christs body and To drink his blood is To beleeve in Christ To dwell in Christ and To have him dwelling in us 6. By one spirit are we all baptised into one body whether we be Jews or Grecians 1 Cor. 12 13. whether we be bond or free and have beene all made to drink into one spirit Hence we draw two arguments 1. Such as is the drinking of Christ such is the eating of him in the Supper The drinking of him is spirituall Therefore the eating of him is spirituall 2. The eating of Christs body and drinking his bloud is common to all the faithfull even to the Fathers of the Old Testament For we have all bin made to drink into one spirit But the eating with the mouth is not common to all the faithfull For the Fathers before Christs birth could not and at this day Infants and many of ripe yeeres having not liberty to partake of the Supper cannot eate his flesh with their mouthes Wherefore this mouthy eating of Christs flesh urged by our Adversaries is not that true eating which the Gospel promiseth and which the Supper sealeth The testimonies of Fathers in this point UNto these arguments drawne out of the sacred Scripture and the ground of our faith may be added testimonies of the Fathers and the purer Church who if we looke into their writings we shall finde that they plainly teach the same doctrine touching the Lords holy Supper which we do Among many we will produce onely some few notable and cleere in this point Irenaeus saith Lib. 4. cap. 34. The earthly bread taking his name from the word of God is no longer common bread but becometh the Eucharist or Sacrament which consisteth of two things an earthly and an heavenly thing Tertullian The bread which he tooke and distributed among his Disciples he made it his body saying This is my body that is The figure of my body Lib. 4. contra Marcion Praedag lib. 2. cap. 2. Lib. 2. Ephes 3. Serm. de Coena Clemens of Alexandria This is to drinke Christs bloud to be partaker of Christs immortality Cyprian Neither can his blood wherewith we are redeemed and justified seeme to be in the Chalice when the wine faileth in the Chalice wherein Christs bloud is shewed which is spoken of in every Sacrament and testimony of Scripture Againe the same Father saith As often as we doe this we sharpen not our teeth to bite withall but we breake and part the sanctified bread with a sincere
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard but worshipping in Dan and in Bethel and in the high places and in the Temple of Samaria were Idolaters not knowing what they worshipped and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that
his body to dogs to wit to the wicked contrary to his own doctrine Give not holy things to dogs nor cast pearles to swine August lib. 21. c. 25. de Civit. Dei in lo. tract 26. 59. in senten Prosp c. 3.39 Ambros Serm. de coena 8. From the authority of Fathers who have preached the same doctrine Austine and Prosper Ambrose saith Although the Sacraments or signes suffer themselves to be taken and touched by the unworthie yet these men cannot be partakers of the spirit whose infidelity or unworthinesse contradicteth so great holinesse And a little after But as for those who in word only with dry hearts and minds that is without affection and without understanding are present at these sacred mysteries or further be partakers of the gifts therein they indeed lick the rocke but they neither suck honey thence nor oyle because they are not quickned with any sweetnesse of charity or fatnesse of sanctity of the holy Ghost they neither judge themselves nor discerne the Sacraments but unreverently frequent and use these his holy gifts and blessings as common meats and impudently intrude themselves into the Lords Table in a filthy garment for whom it had been better with a milstone about their neck to have been drowned in the sea then with an uncleane conscience to have taken one morsell at the Lords hands who to this very day createth sanctifieth blesseth and divideth to godly receivers his true and sacred body The causes for which the wicked are said to cate unto themselves damnation Now for these causes the wicked eat unto themselves and draw on themselves damnation 1. Because they profane the signes and by consequent the things signified by laying hold on those things which are not instituted for them but for the Disciples of Christ 2. Because they profane the Covenant and Testament of God by taking unto themselves the signes and tokens of the Covenant They will seeme to be in league with God whereas they are in league with the Devill and not with God whom by this meanes they would as much as in them lieth make the Father of the wicked 3. Because they discerne not the Lords body and tread under foot the bloud of Christ His benefits indeed are offered unto them but they receive them not with faith and so mock God while they professe that they receive the benefits of Christ when as they doe or minde nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselves by their owne judgement For approaching unto the Lords Table they professe that they accept of this doctrine and doe beleeve no salvation to be without Christ and yet in the meane season are conscious unto themselves that they are hypocrites and so condemn themselves Therefore false is their objection who say thus The wicked eat damnation unto themselves Therefore they eat Christs body Ans Nay rather the contrary followeth They eat damnation Therefore not Christs body For To eat Christ and To eat damnation are contraries which cannot stand together Repl. 1. They eat unworthily Therefore they eat Answ I grant they eat but they eat not Christ For the text saith expresly Whosoever shall eat this bread unworthily 1 Cor. 11.7 Repl. Christ is not a Saviour only but a Judge also Answ Hee is a Judge not of them by whom he is eaten but of them of whom hee is despised and rejected For of them which eat he saith He which eateth mee shall live by mee John 6.57 But of them which despise him he proclaimeth Depart from me all ye that work iniquity Matt. 7.23 As therefore the Gospel being beleeved is the savour of life unto life and being despised is the savour of death unto death So Christ being eaten quickeneth but being contemned judgeth the eater But he is then despised when in the word and sacraments he is offered to the unfaithfull but is refused or rejected through infidelity Repl. 3. They are guilty of Christs body Therefore they eat it Ans The cause of their guilt is not the eating of Christ but the eating of the bread without Christ because it is said Hee that eateth of this bread unworthily The abuse then of the signe is the contempt of Christ as the defacing of the Kings Charter or Seal is an injury to the Prince himself and a matter of treason Repl. 4. But how eat the wicked damnation unto themselves seeing it is a good work to receive the Sacrament Ans It is a good work by it self but not unto the wicked The receiving of the Sacrament is a good work when the true and right use is adjoyned otherwise it is made not a commanded but a forbidden work as also God saith He that killeth a bullocke Isa 66.3 is as if he slew a man So likewise Paul This is not to eat the Lords body And again 1 Cor. 11.20 Rom. 2.26 If thou be a transgresser of the law thy circumcision is made uncircumcision Else might wee thus conclude The receiving of Christs body is a good work Therefore the wicked by that receit cannot be made guilty of Christs body 3. What the right and lawfull use of the Supper is THe right and lawfull use of the Supper is When the faithfull receive in the Church the Lords bread and his cup and shew forth his death to this end that this receiving may be a pledge of their union with Christ and an application of the whole benefit of our redemption and salvation It consisteth in three things 1. When the rites and ceremonies instituted of Christ are retained and observed yet so that they be not observed of one or two privately buâ— in a convenient and lawfull assembly of the Church whether great or small and the rites instituted are That the Lords bread be broken distributed and received and the Lords cup given to all that communicate in remembrance of Christs death 2. When the rights are observed of those persons for whom Christ did institute them that is when the bread and wine is not distributed and received of others then of whom the Lord would have it received namely not of his enemies but of his â—isciples which are the faithfull For the observing of the rite without faith and repentance is not the use but the abuse of it 3. When the Supper is received and the whole action directed to the right end appointed by Christ which is in commemoration and remembrance of the Lords death and for confirmation of our faith and to shew our thankefulnesse Quest 82. Are they also to be admitted to the Supper who in confession and life declare themselves to be unbeleevers and ungodly Ans No. For by that means the Covenant of God is profaned and the wrath of God is stirred up against the whole assembly a 1 Cor. 11.20 34. Isa 1.1 c. 66.3 Jerem. 21. Psa 50.16 c. wherefore the Church by the commandement of Christ
hearts and the hearing of prayers Answ The example is unlike For the humane understanding and minde of Christ understandeth and knoweth and his bodily eares and eyes also heare and see things whatsoever according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his Godhead which sheweth them unto his humanity united thereunto or also giveth unto his senses a vertue and force of perceiving things which are farthest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisdome of the Godhead neither doth he know by any transfused vertue into him the thoughts of minds and hearts For of the measure of knowledge convenient for his manhood Marke 13.32 it is said Of that day and houre knoweth no man no not the Angels which are in heaven neither the Sonne himselfe save the Father Of the revealing of the secrets of men unto him by his divinity Marke 2.8 it is said When Jesus perceived in his spirit that thus they thought with themselves c. But now that all things are revealed unto Angels and Saints which are revealed unto the understanding of Christ by his Godhead they will never be able to prove out of the Scripture For Christs humane nature doth excell and surpasse in wisdome all Angels and Men both in respect of the personall union thereof because it is united to his Godhead and also by reason of his Mediatourship which office his humanity beareth and executeth together with his divinity yet so that there is still kept in the administration thereof the difference of both natures Wherefore this example of Christ doth not prove that the Saints know all things either by beholding the things themselves or by divine revelation from God 9. In the divine essence shine all the Images and formes of things But the Angels and Saints departed behold the essence of God Mat. 18.10 Their Angels alwaies behold the face of my Father which is in heaven Therefore they behold in God all things which we doe suffer and thinke Answ 1. The Major proposition which they put is doubt full and uncertaine For it is manifest that God knoweth all things and doth in his wisdome comprehend the most perfect and perpetuall knowledge of all things but whether that understanding of things doth so shine in God that it may also be beheld of creatures this verily they have not as yet proved out of Scripture 2. Neither is the Minor true namely That the blessed behold the essence of God whereof it is said John 1.18 No man hath seene God at any time 3. Albeit there is no doubt but the holy Angels and Men in the heavenly life injoy a cleere knowledge and an immediate manifestation of God whatsoever it is yet we are not to imagine that they naturally know all things that are in God For then should their wisdome be infinite that is equall unto Gods wisdome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of Judgement Likewise Into which the Angels desire to looke To the intent 1 Pet. 1.12 Ephes 3.10 that now unto principalities and powers in heavenly places might be knowne by the Church the manifold wisdome of God They profit therefore and increase in the knowledge of wisdome and of the counsels of God by the very execution and contemplation of Gods works Now seeing that which they speake of is no naturall but a voluntary glasse or rather a divine manifestation or inlightning that is the Angels and blessed Men have not this in their owne nature to view and see in God his whole wisedome but God according to his good will and pleasure doth manifest and communicate unto every one such a part thereof as seemeth good unto him as it is said No man knoweth the Father but the Son and he to whom the Sonne will reveale him we affirme therefore the invocation of Saints so long to want a ground and foundation and so to be superstitious and idolatrous untill they shew out of the Scripture that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them For that invocation which is not grounded on the certaine and expresse word of God is Idolatry 10. The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot deny them this manifestation Henceforth call I you not servants for the servant knoweth not what his Master doth but I have called you friends for all things that I have heard of my Father have I made knowne to you Much more doth Christ this in the heavenly life These follow the Lamb wither soever he goeth Ans Revel 14.4 This cause is insufficient For this friendship and fellowship continueth although God reveale not unto them all things or whatsoever they will but onely those things which for them to know is behoovefull for their owne salvation and happinesse and for his glory 11. Christ is the onely Mediatour of redemption or the Mediatour redeeming us by satisfaction as being God and Man but the Saints are also Mediatours of intercession praying for us Hence we thus reason Moe intercessors hinder not the being of one onely Mediatour But the Saints are onely intercessors or requesters Therefore their intercession hindereth not but that Christ may be the onely Mediatour Answ We deny the Major or distinction of mediation and intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeem us and was in the time of his humiliation suppliant unto the Father for us but that also he continually appeareth and maketh intercession for us in the presence of his Father Heb. 5.7 9. John 17.9 Rom. 8.34 Heb. 7.24 25. Heb. 9.24 1 John 2.1 Who is also at the right hand of God and maketh request for us But this man because he indureth ever hath an everlasting Priesthood wherefore he is able also perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them If any man sinne we have an Advocate with the Father Jesus Christ the just Wherefore both the merit or satisfaction and intercession is Christs alone and by our confidence in him alone we are to approach unto God that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ only is of that price and worthinesse with God that for his merit only God is gracious and favourable unto us 12. Against the former answer they reply with another distinction Christ is only Mediatour and Intercessour by the worthinesse and vertue of his own merit and intercession but the Saints are Intercessours by the worthinesse and vertue of Christs merit and intercession that is their intercession prevaileth with God for us through the merit and intercession of Christ Therefore that
Gen. 41.15 But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by man or creatures Ans Some grant that he sinned in so doing namely that he erred following the custome of the Gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make answer othewise also namely that it was not properly an Oath but only an asseveration made for to shew the evidence of the thing comparing it with a thing which was certaine and evident so that the tenure and meaning of such asseveration is that those things which are avouched are as certaine as that man certainely liveth whom he assevereth to live namely as being knowne and yet living or so certaine as he who assevereth certainely wisheth that man to live whom he nameth So also shall the meaning of Joseph's asseveration be As Pharaoh liveth that is as truely as Pharaoh liveth or is in safety or as truely as I wish him to live and to be in safety so truly say I these things The same sense and meaning is to be rendred of the like asseverations as the asseveration of Hannah 1 Sam. 1.26 17.55 20.3.25.26 As thy soule liveth my Lord namely Ely and of Abner As thy soule liveth O King meaning Saul and of David As the Lord liveth and as thy soule liveth speaking to Jonathan And of Abigail As the Lord liveth and as thy soule liveth speaking to David 3. Whether a Christian may sweare or take a right and lawfull oath Foure causes why we may take a lawfull oath THat a Christian may without breach of piety swear by the name of God namely if the Magistrate exact an oath at his hands or otherwise if necessity so require is here proved by foure arguments Gods glory That Gods glory may thereby be advanced For truth and the manifestation thereof is a thing glorious unto God Mans safety That the safety of others may thereby be procured For our safety consisteth in the truth especially in that heavenly truth Authority of Gods word Because a lawfull oath is authorised by Gods word Example of the ancient Church Exception of Anabaptists and the refutation thereof Because it hath been heretofore rightly taken by the Saints of God Here the Anabaptists except against us saying that of ancient it was lawfull for the Fathers in the Old Testament under the Law to sweare but it is prohibited us in the New Testament Therefore to the former reasons we are to adde these for proofe of the contrary unto their opinion Christs ratification of it in the New Testament Mat. 5.17 Christ saith I am not come to destroy the Law but to fulfill it Now he speaketh this of the Morall Law whereunto an oath belongeth Therefore the taking of an oath was not repealed by Christ It is a part of Gods Morall worship The Morall worship of God is perpetuall But a lawfull oath is a part of the Morall worship of God for it is an invocating of God Therefore it is perpetuall The Prophets call it so Esay 65.16 The Prophets describing the worship of the new Church terme it a swearing by the name of God He that sweareth in the earth shall sweare by the true God Therefore the new Church may sweare by the name of the true God It is a seale of faith and truth and a deciding of debates Heb. 6.16 The confirming of faith and truth and the deciding of debates is profitable lawfull and necessary for Church and Common-wealth and glorious unto God But an oath is a confirmation of faith and truth and a deciding of debates An oath for confirmation is an end of all strife Therefore an oath is not onely lawfull for Christians but also necessary Example of Christ and the Saints in the New Testament Mat. 5.18 Rom. 1.9 Rom. 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes 2.10 We have herein the example of Christ and the Saints in the New Testament For Christ himselfe not once but often used a forme of swearing for confirmation of his doctrine Verily Verily I say unto you And Paul in the same case often interposeth an oath God is my witnesse whom I serve in my spirit in the Gospell of his Son that c. I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost I call God for a record upon my soule c. God is my record how I long after you all Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you These and the like arguments and examples do sufficiently shew that doubtlesse To sweare lawfully is granted unto Christians even now also in the new Covenant The Anabaptists object against us that saying of Christ Object But I say unto you Mat. 5.34 35 36 37. Sweare not at all neither by heaven for it is the throne of God nor yet by the earth for it is his foot-stoole neither by Jerusalem for it is the city of the great King neither shalt thou sweare by thine head for thou canst not make one haire white or black But let your communication be Yea Yea Nay Nay For whatsoever is more then these cometh of evill James 5.12 And that of James Before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your Yea be Yea and your Nay Nay lest ye fall into condemnation Answ That by those places alledged not all oathes but rash and unnecessary oathes are forbidden is manifest both by conference of other places and examples of the Old and new Testement and especially by the purpose and scope of Christ who freeing the true meaning and sentence of the law from the corruptions of the Pharisees Two sorts of oathes 1. Direct 2. Indirect Both these oathes are here forbidden and taxing their hypocrisie sheweth that by the third Commandment is condemned not onely all perjury but also all rash oathes superfluous and unnecessary and in them not only those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is understood being dissembled and cloaked by uttering in place thereof the names of creatures For such kind of oathes were then commonly used in ordinary and dayly speech and hypocrites A twofold profanenesse issuing out of the Pharisees accustomed swearing by creatures who did exercise those indirect or oblique formes of swearing By the Temple By the Altar By Heaven c. excused them 1. As if swearing on this wise they profaned not the name of God inasmuch as they expressed not the name of God in their oath 2. As if they were not perjured and forsworne if when they expressed not the name of God in their oath they afterwards brake their faith and oath given in that indirect forme of swearing But
differ much from ungenerate sinners and this difference is three-fold 1. There is a purpose of God himselfe of saving the regenerate 2. The certaine finall repentance of the regenerate 3. Even in the very sins of the regenerate there remaineth some beginning of true faith and conversion But of the wicked and unregenerate in whom nature is fallen but not restored neither hath God any such purpose as to save them neither is their finall conversion certain neither have they any beginning of true obedience but sinne with their whole heart and will and rush against God and at length perish unlesse they be converted Quest 115. Why will God then have his law to be so exactly and severely preached seeing there is no man in this life who is able to keep it Answ First that all our life time wee more and more acknowledge the great pronenesse of our nature to sin a Rom 3.20 1 John 1.9 Psal 32.5 and so much the more greedily desire remission of sins and righteousnesse in Christ b Mat. 5.6 Rom. 7.24 Secondly that we being doing of this alwaies and alwaies thinking of that implore and crave of the Father the grace of his holy Spirit whereby we may daily more and more be renued to the image and likenesse of God untill at length after we are departed out of this life we may joyfully attain unto that perfection which is proposed unto us c 1 Cor. 9.24 Phil. 3.12 13 14. The Explication WHen question is made concerning the use of Gods Law wee must re-call to minde the difference of each part thereof The use of the Ceremoniall lawes of Moses was Foure uses of the ceremoniall law 1. A training of us unto Christ 1. To serve as a School master to Christ and his Kingdome that is to be a signification of spirituall and heavenly things in Christs Kingdome namely the benefits of Christ towards his Church and the duty of the Church towards God and Christ Galat. 3.24 The Law was our School master to bring us unto Christ that we might be made righteous by faith 2. A distinguishing of the Jewish Church from other Nations 2. To be as visible marks and eminent differences to discerne and sort out the Church of the Jewes from other Nations 3. For exercise of our piety and testification of our obedience toward the Morall Law 3. A testification of our obedience to the Morall law For he that willingly and diligently performes burdensome and unpleasant things if he know the same to be pleasing unto God he then doth shew himselfe to love God and to obey him with a ready mind Therefore saith God to Abraham being now ready to sacrifice his son Now know I that thou fearest God Gen. 22.12 seeing for my sake thou hast not spared thine onely son Acts. 15.10 So the ceremoniall and judiciall ordinances of the Old Testament are called a yoak and servitude 4. A confirmation of faith Gen. 17.11 Rom. 4.11 Exod. 31.17 Ezek. 20.12 Two uses of Moses Judiciall lawes 1. The continuance of that regiment 2. The representation of Christs Kingdome 4. For a confirmation of faith For there were of them certain Sacraments or signes of the Covenant and seales of Grace as Circumcision and the Paschall Lamb which did signifie and testifie what benefits God would give by the Messias unto beleevers The use of the Judiciall or Civill laws was inasmuch as they were the very form of the Mosaicall Common-weale To be as sineâ—es for the sustenance and preservation of that regiment and kingdom untill the coming of the Messias To be types of the goverment of the Church in the Kingdom of Christ seeing the Princes or Kings of that people did no lesse than the Priests represent Christ the High-Priest and King of the Church These uses together with the lawes themselves had their end when the Ceremonies were fulfilled and abrogated by Christs coming and Moses politie or forme of government overthrowne by the Romans The uses of the Morall law are divers according to the foure estates of men I. In nature being not as yet depraved or corrupted through sinne as our nature was uncorrupt and undefiled before the fall there were two especiall uses of Gods Law Two uses of the Morall law in our uncorrupt nature before the fall Full conformity of man with God The whole and entire conformity of man with God For there did shine in the minde of man not yet fallen the perfect knowledge of Gods Law and the same did worke the correspondence and congruity of all our inclinations motions and actions with his divine order and will that is perfect justice and righteousnesse before God A good consciscience A good conscience or a certaine perswasion of Gods favour and a certaine hope of eternall life For when as the law both commandeth perfect obedience and promiseth eternall life to those that performe it therefore by order of Gods justice it worketh in nature uncorrupted as perfect obedience so also certaine expectation of reward according as it is said He that doth them shall live in them Levit. 18.5 Mat. 19.17 If thou wilt enter into life keep the Commandements II. In nature now corrupted and as yet not regenerated by the holy Ghost there are also other two uses of the law Two uses of the Morall law in corruptnatuie Maintenance of discipline within and without the Church The preserving and maintaining of discipline both in the Church and without also For the law both being by God himselfe ingraven in the mindes of all men and speaking by the voice of Teachers and Magistrates doth by binding of the conscience and by denouncing and ordaining of punishments and by shame bridle and restraine the unregenerate also so that they shun open and manifest wickednesse such as are contrary to the judgement of that right reason which is even in the unregenerate and which must be removed before regeneration When the Gentiles which have not the law Rom. 2.14 15. doe by nature the things contained in the law they having not the law are a law unto themselves Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing The law is given to the lawlesse and disobedient 2 Tim. 1.9 Acknowledgement of sin The acknowledgement of sinne For the law accuseth convinceth and condemneth all the unregenerate because they are unrighteous before God and guilty of eternall damnation Rom. 3.19 10. Wee know that whatsoever the law saith it saith it to them which are under the law that every mouth may be stopped and all the world be culpable before God Therefore by the workes of the law shall no flesh be justified in his sight For by the law cometh the knowledge of sinne I knew not sinne but by the law for I had not knowne lust except the law had said Rom.
pray according to faith and without faith no man can be assured that he shall be heard neither receiveth he what he asketh Considence in the Mediatour A confidence in the Mediatiour that we may resolve that both our person and our prayers please God not for our owne worthinesse but for Christs sake our Mediatour So Daniel prayeth that hee may be heard for the Lords sake Dan. 9.17 John 16.23 Heb. 13 10. and Christ willeth us to pray unto his Father in his Name Our prayers are to be put on our Altar Christ so shall they be acceptable to God Confidence of being heard Confidence of being heard In the former Faith is required whereby we with full confidence resolve that we are through Christs merit just before God and that God is reconciled unto us by Christ Here the faith of being heard is required which cannot stand without the former faith of being justified Because yee are sons God hath sent forth the Spirit of his Son into your hearts which crieth Abba Father Hee that cometh to God must beleeve that God is and that hee is a rewarder of them that seeke him But here in this full perswasion of being heard A difference of things to be prayed for wee are to observe the difference of such things as are to be desired Some gifts are necessary to salvation as spirituall gifts Some are corporall without which wee may be saved Spirituall blessings are simply to be desired with a trust and full perswasion of being heard even that we shall receive them as we desire that is in speciall But gifts which are not necessary to salvation whether they be corporall or else such spirituall as without which wee may be saved these are to be desired verily but with a condition of Gods will and pleasure that he will give them us if they serve for his glory and be profitable for us or that he will give us other of better quality either at this or some other time Wee must follow in asking these benefits the Leper which said Lord if thou wilt thou canst make mee cleane For neither doe the Elect when they aske such things desire simply to be heard For oftentimes wee aske things Matth. 8.2 not knowing what and what manner of things they be and so neither know wee whether the obtaining of them in speciall if we should be heard in them will profit us or be pernicious and hurtfull to us Object Hee that asketh doubtfully asketh not according to faith neither is heard Wee aske corporall blessings doubtfully because wee aske them with condition Therefore not according to faith Answ 1. The Major is either particular or false For the nature of faith requireth that wee be certaine not of all corporall benefits but onely of spiriâ—uall blessings which are necessary to salvation as of remission of sinnes and of life everlasting In corporall blessings it sufficeth if faith submit it selfe to Gods Word and crave and looke for such things as are availeable to salvation Answ 2. The Minor also may be denied For albeit we aske corporall blessings with a condition yet do we not simply doubt of obtaining them For wee beleeve that wee shall receive those corporall blessings which wee aske of God so that they be expedient for us unto salvation and otherwise if they are like to prove hurtfull unto us wee desire not to be heard in that which we pray Therefore we neverthelesse aske in faith while we submit our selves to the Word and Will of God and desire to be heard according to his good pleasure For faith submitteth it selfe to every word and will of God and the will of God is this That wee aske spirituall things simply and corporall conditionally and that we resolve with our selves that we shall receive the former in speciall but the latter as farre forth as they serve for Gods glory and our salvation And thus if wee pray wee doubt not to be heard A confidence in Gods promise A confidence and trust in Gods promise that wee know and think that God hath promised to heare as many as call upon him with those conditions before alledged Call upon mee in the time of trouble Psal 59.15 Esay 65.24 so will I heare thee and thou shalt praise mee Before they call I will answer and whiles they speake I will heare Without this promise of hearingâ— there is no faith without faith prayer is but vaine Except wee give faith and credit to Gods promises and think of them while we are praying they availe us nothing neither can we desire ought with good conscience but rather when after this sort we know not what we aske doubting of Gods hearing of our petition we doe not pray but mock God Now the confidence which we have of Gods promise in heaâ—ing us breadeth in us a certainty of his hearing and our salvation and this certainty kindleth in us a study of invocation and of making supplications unto God By these conditions and circumstances of sincere and true prayer it doth easily appeare A difference between the prayer of the godly and the wicked how much the praying of the godly and the wicked differ The godly endeavour to observe all these conditions in their praying The wicked contrarily either omit and neglect them all or keeping one or two conditions erre in the rest Some erre in the knowledge of the nature and will of God therein omitting the first condition some erre in the things which are to be asked when they aske either evill things or uncertaine or nor approved by God Some aske these hypocritically some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednesse thinke yet that God heareth them some desire things necessary to salvation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith ON THE 46. SABBATH Quest 119. What Prayer is that Ans Our Father a Mat. 6.9 10 11 12 13. Luk. 11.2 3 4. which art in heaven Hallowed be thy Name Thy kingdome come Thy will be done in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive them that trespasse against us And leade us not into temptation but deliver us from evill For thine is the kingdome the power and the glory for ever and ever Amen The Explication THe forme of prayer prescribed by Christ unto us is recited by the two Evangelists Matâ—hew and Luke This questionlesse is the best most certain and most perfect forme of prayer for it was delivered by Christ who is the Wisdome of God and his words his heavenly Father alwaies acknowledgeth and heareth Moreover it containeth most briefly all things that are to be desired necessary for the soule and body Lastly it is a rule whereby all our prayers must be directed Two causes why Christ delâ—vered unto us this form
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
said to be free 164.165 Free-will The state of the maine question about free-will 75. What it is 76. The difference of it in God Angels and Men. ibid. 77.78.79 Whether there be any free-will in us and what it is 82.83 The manner and degrees of mans free-will 83.84.86.87 The beginning of mans will to good whence it is 91. Reasons why the Regenerate use liberty not onely to good but to evill also 92.93 G GOds Whence sprang the multitude of gods 163. But there is but one proved by eight arguments 168.169 Glory Two things signified by Gods glory 156. God How he is the cause of sinne not as sinne but as punishments 67. Vide plura 68.69.70 Sin is not made of God because it is no creature but the corruption of a creature 71. God though the mover of wicked wils yet not the mover of the wickednesse of the will 80. God is said to wish any thing two waies 87. Meerly GOD could satisfie for man 114. Three causes of mens doubting whether there be a God 146. Reasons proving that there is a God ibidem c. Who and what God is 149.150 Why Nature cannot throughly shew what GOD is 150. The Theologicall and Philosophicall descriptions of GOD. 151. A threefold difference of God and Idols ibidem How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes 152.153.154.155 c. Three things meant by Gods unchangeablenesse and five reasons of it 157. How he is said to repent ibidem Of his goodnesse and righteousnesse 160. Proofes that there is but one God 168.169 Two significations of the word GOD. 169. God a Father in divers respects 179. Gods providence what and why to be knowne 193.197 Arguments against the Divinity of the Sonne and holy Ghost 262.263 How GOD is said to be Our God 532. What it is to have other gods 533. Errours touching God ibid. God Foure significations of Gods Name 556. Goodnesse Six significations of Gods goodnesse in Scripture 160. All good is done by the will of God 199. what things are said to be good ibid. Gospel The differences betweene the Law and Gospel are two pag. 2.126 yea foure 130. The Gospel what and its threefold signification 127. What order is to be observed in teaching the Law and the Gospel 128. It s perpetuity in the Church ibid. c. How the Gospel was promised to our Fathers 129. It s proper effects 131. It s certainty how it appeareth ibid. Grace Gods deniall of grace no cruelty but oft a way to greater mercy 85. Readinesse of minde to receive grace is not before conversion but after 89. Gravity What. 594. H HAllow What it signifieth 632. How wee pray for the hallowing of Gods name 633. Hand What the right hand of God signifieth 322. Foure things wherein Christs sitting at Gods right hand consisteth 322. A full description of it 323. How he may be said to sit alwaies there 324. With other circumstances 325.326 Head Christ is our head in three respects 235. Heaven Two Arguments why GOD is said to be specially in heaven 184. Heaven is the seate of the Elects blessednesse ibid. What heaven signifieth 313. How Christ ascended thither 314. Vide Ascension Hell Of Christs descending into hell 303. The significations of the word hell in Scripture ibid. c. The use of Christs descending into hell 306. Heresies Divers sorts of them confuted 296. Holy What it signifieth 632. Vide Hallow Holy Ghost Of the sinne against the holy Ghost 59. Why called Vnpardonable ibidem c. Why so called 60. Rules touching this sinne ibid. The differences betweene other sinnes pardoned and this of the holy Ghost 60.61 It is not incident to the Elect. ibid. c. We may not judge any man to sin against the holy Ghost untill we see him dead in apostasie and blasphemy 61. How the Sonne was conceived by the holy Ghost 270.271 What we beleeve concerning the holy Ghost 335. With many necessary circumstances concerning that person in Trinity à pag. 335. and 346. It s proceeding from the Sonne proved three waies 338. It s divers titles 341. Its gifts of two sorts 342. What is meant by giving the holy Ghost 343.344 The sending of it is no locall motion 344. How retained and how lost 345. A distinction between blasphemy against God and against the holy Ghost 558. vide Spirit Hope Faith and Hope how they differ 137. Vices contrary to Hope 536. Humanity What. 600. Humility What. 538. Hypocrisie What. 541. I JEhovah No English word will retaine it but the word Lord. 261. Jesus Why the Son of God was called Jesus 220. What the name signifieth and the differences between his name and others so named 121. How the whole three persons may be said to be Saviours ibid. From what evils and how Jesus saveth us 222.223 Whom he saveth 224. Why Jesus is called Christ 226. Two causes for which Jesus was called Christ 227. Idols Idolatry A three-fold difference of God and Idols 151. Idolatry what it is 527. Two sorts of Idols 334. A twofold Idolatry 540. Image What the image of God is in man 42. How far lost 43. How repaired 44. Christ called the image of God in two respects 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man 44. Whether any images may be made 546.547 The divers names of an image 547. Images not simply forbidden 547. Two sorts of unlawfull images 548. Foure reasons of the unlawfulnesse of making an image of God 548. A Table for the distinction of images 549.550 Whether all worship at images be forbidden 590. Why images are to be abolished 551. Eight causes why images are to be abolished in Churches ibid. How and by whom they are to be abolished 552. Three differences between the images in Solomons time and ours 553. Impossibilities Whether God were unjust in imposing impossibilities pag. 99. The causes and ends of his commanding them 100. Incarnation A confession of the incarnation of the Word by the father of Antioch 289. c. Inclinations Proofes that corrupt inclinations are sin 51. Indifferent Things indifferent are diligently to be discerned from Gods worship 541. Indignation What. 599. Infants Whether they sin wanting will 54. Their baptisme proved to be meet and lawfull by foure arguments 417. Anabaptists objections against it answered 418.419 How infants beleeve 420. Two reasons why infants may not be admitted to the Lords Supper though they are to Baptisme 421. Intercession How Christ maketh intercession for us 318. Judge Judgment Of the last Judgement with 13. circumstances thereof See à pag. 327. ad 334. Just Justice Christ perfectly just foure waies 115. How we are just before God 379.382 What our justice is and how manifold 380.381 In what Justice differeth from Justification 381. How Christs satisfaction is made our justice 383. Vide Righteous or Righteousnesse Communicative Justice what 606. What originall justice towards God and our
but one Christ II. The personall union of the two natures in Christ according to the Apostles a distinction is the corporall inhabitation of all fulnesse of the divinity in Christ according to the Churches declaration the hidden and adorable conjunction of the deity of the Word and of the humanity assumed into one person or hypostasis made in the mothers womb b without confusion without conversion without division without c separation that is to say the natures and naturall properties remaining whole and distinct being separable neither in time nor place Testimonies of Scripture and of Creeds a Col. 2.9 In him Christ dwelleth the whole fulnesse of the Deity bodily 2 Cor. 5.19 God was in Christ reconciling the world to himselfe Heb. 2.16 For he tooke not the Angels but the seed of Abraham he tooke b John 1.14 And the Word was made flesh and dwelt amongst us Luke 1.35 The Holy Ghost shall come upon thee and the vertue of the most High shall overshadow thee therefore that Holy thing which shall be borne of thee shall be called the Son of God c Athanas in Symb. God and man is one Christ not by converting of the divinity into the flesh but by assuming of the humanity into God In the Creed of the generall Synod of Chalcedon assembled by the Emperour Martian against Eutyches Anno Dom. 453. We beleeve that Jesus Christ is the one and onely Son of God and our Lord consisting of two natures in one person without confusion without conversion without division without separation the diversity of the two natures being no wayes made void by reason of the union but the propertie of each nature remaining intire So that Jesus Christ is not divided or separated into two but he is one and the same onely begotten Sonne of God God the Word III. Because of this personall union we beleeve that this person Jesus Christ is truly and properly not tropically or figuratively God and Man and that both the natures and naturall properties and actions are truly and properly predicated interchangeably of the whole person in the concrete For truly and properly Christ God a is Man borne of the b Virgin Mary of the seed of c David he grew in age and d wisdome he suffered died c. according to his e humanity Truly also and properly Christ Man is f God begotten of the g Father existing before h Abraham i immortall k omniscient l omnipotent m omnipresent creating and governing all things with the Father c. according to his n divinity being no lesse reasonable and immortall in the soule properly and truly then man and according to his body irrationall and o mortall For as the reasonable soule saith Athanasius in his Creed and flesh is one man so God and Man is one Christ Therefore as the properties of body and soule are really common to man so the properties are really common to the person of Christ to whom both in name and realitie they are attributed yet not according to both natures but according to that to which properly they appertaine This is called the communication of properties And Damascen cals them the manner of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuall attribution Testimonies of Scripture and of the Ancient Doctors a Phil. 2.6 Christ was made like unto man b Gal. 4.4 God sent his Son made of a woman c Rom. 1.3 The Son of God was made of the seed of David after the flesh d Luke 2.52 Jesus grew in wisdome stature and grace with God and man e 1 Pet. 3.18 Christ died according to the flesh f 1 John 5.20 This is that true God and life eternall g John 1.18 The onely begotten Son who is in the bosome of the Father he hath shewed him to us h John 8.58 Before Abraham was I am i John 5.26 As the Father hath life in himselfe so hath he given to the Son to have life in himselfe k Marke 2.8 Jesus knew that they reasoned so with themselves in their minde John 2.25 Neither was it needfull that any should beare witnesse to him of the man for he himselfe knew what was in man l I am Alpha and Omega the beginning and end saith the Lord that is who is and who was and who is to come I say that Almighty m Mat. 28.20 I am with you still till the end of the world n John 5.17 The Father worketh even hitherto and I worke Heb. 1.2 By whom also he made the world who sustaines all things by his powerfull word 1 Pet. 3.18 Christ was quickned according to the Spirit o Just Martyr in Expositione fidei As man being but one hath notwithstanding two different natures in himselfe and with the one part he consulteth with the other he puts his consultation in execution appointing in his minde the fabrick of the ship but with his hands effecting what he had appointed so the same Son being of two natures according to the one he works his miracles according to the other he suffers contemptible things for as he is God and of the Father he wrought miracles as he is Man and of the Virgin he indured the Crosse and such like naturally and willingly IV. After the same manner the name and actions of the Mediatour are attributed to the whole person and in the concrete by the concrete are understood the names of the persons are truly and properly predicated according to both natures because both natures with their properties and actions are required to the office of a Mediatour in execution of which each nature by the communication of the other doth operate those things which properly belong a to it for Christ both according to his humanity and his divinity is our Mediatour Preserver Intercessor Saviour King Priest Head Lord and Judge of the world who knows all things according to both natures and by each nature be operates those things which properly belong to it Testimonies of the Ancient Doctors a Damascen l. 3. c. 15. de Orthodoxa fide Christ works according to both natures and both natures worke in him with the communication of the other The Word operates what belongs to the Word such things as are of greater note and majesty by reason of the power and authority of the Deity but the Body performes those functions which are properly the Bodies according to the pleasure of the Word which is united to it and whose proper worke it is Leo ad Flavianum cap. 4. He worketh in both formes what is proper with the communion of the other the Word operating that which is the Words and the flesh performing that which is the fleshes Idem ad Leon. August Epist 59. Although in one Lord Jesus Christ the true Son of God and Man there is one Person of the Word and flesh which hath inseparably and indivisibly its common actions their qualities notwithstanding are to be understood and by a sincere faith we must discerne to what things the lownesse of the flesh is promoted and to
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
13.8 Jesus Christ yesterday to day and the same for ever 1 Cor. 8.6 We have one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him d 1 Cor. 10.4 All did eate the same spirituall food and all did drinke the same spirituall drinke for they dranke of the spirituall Rock which followed them and that Rock was Christ 1 Cor. 12.13 By one Spirit we are all baptised into one body both Jews and Greeks and have beene all made to drink into one Spirit Ephes 1.4 5. He elected us in him before the foundation of the world was laid and hath predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will IV. The spirituall grace or the thing signified is with the signes received in the true use of the Sacrament which is when with true faith and conversion to God the Sacrament is a received for God so instituted the Sacraments that the signes ordained to confirme our faith should be received out of the hand of the Minister the promise annexed to the signes and spirituall grace it self promised should be received by faith from b God as the promise cannot be received but by faith Hence the Sacraments are not availeable to those that are without faith and conversion Testimonies of Scripture and of others a John 1.26 33. I baptise you with water but he standeth in the midst of you whom yee know not he it is who baptiseth with the holy Ghost 1 Cor. 3.6 I have planted Apollo hath watered but God gives the increase b Rom. 2.25 But if thou breakest the Law thy circumcision is become uncircumcision 1 Cor. 11.20 When ye come together therefore into one place this is not to eate the Lords Supper Apol. August Confes Tit. De usu Sacram. Therefore as the promise is ineffectuall if it be not received by faith so the Ceremonie is unprofitable if faith be not added which truly assureth us that here remission of sins is proffered V. Here is the true use of Sacraments when the Sacramentall signes are received with true faith and a repentance and are directed to that end for which they were ordained by God Testimonies of Scripture and of others a Mark 16.16 He that beleeveth and is baptised shall be saved Rom. 2.25 Circumcision indeed availeth if thou fulfill the Law Apol. August Confes De Sacram. c. Therefore we teach that in the use of the Sacraments faith is required which may beleeve these promises and may receive the things promised which are there offered in the Sacrament and it is a most plaine and firme reason that the promise is uselesse if it be not received by faith Idem De usu Sacram. And such an use of the Sacrament is the worship of the New Testament when faith quickneth the affrighted soule Idem But that faith acknowledgeth mercy and this is the principall use of the Sacrament VI. By reason of the Sacramentall signification obsignation and exhibition of things by signes it comes to passe that oftentimes the signes do retaine the names of the things signified which phrase is called Sacramentall Testimonies of Scripture and of others Gen. 17.18 This is my Covenant Verse 11. This shall be the signe of the Covenant betweene me and you Exod. 12.11 This is the Lords Passeover 1 Cor. 11.24 25. This is my Body This Cup is the New Testament in my blood August Ad Bonifac. Epist 23. If Sacraments had not a certaine similitude of these things of which they are Sacraments they could not be Sacraments at all and by reason of this similitude many times they receive the names of the things themselves Idem Tom. 4. in Levit. quaest 57. The thing which signifieth is wont to be called by the name of that thing which it signifieth as it is written The seven sheaves are seven yeares VII We therefore reject these truly Sacramentarian errors which are partly Papisticall and partly Ubiquitarian as 1. That there is no need of the generall doctrine of Sacraments 2. That Sacraments are not fully but onely in some sort defined by the efficient and small cause or by their effects as the Apology of Exfurt teacheth 3. That they are not the Seales of the promises of grace nor do they confirme our faith as the Jesuits and Anabaptists contend 4. That they containe justifying grace in them as it were the pitchers or vessels thereof that they are the instruments of justification by conferring it 5. That by their force they conferre justifying grace by the work wrought as they say 6. That there is not the same spirituall grace in the Word and in all the Sacraments nor the same communion of Christ 7. That the old Sacraments were bare signes without the true exhibition of the things themselves in their true use 8. That the spirituall things signified no lesse then the signes signifying are carried in and dispensed by the hands of the Minister 8. That spirituall things are received by the wicked even without faith 9. That there are no phrases figurative and Sacramentall but all proper in the Sacraments 10. That there are seven or more Sacraments then the two of Baptism and the Lords Supper instituted by God ARTICLE IX Of Baptisme I. WE beleeve that Baptisme is the laver of water in the Word by which Christ cleanseth his Church regenerating and renewing it by the holy a Ghost that is to say that it is a Sacrament instituted by Christ in which God witnesseth to those that are baptised with water in the Name of the Father Son and holy b Ghost that he receiveth them into the Covenant of grace through Christ and that he reneweth and cleanseth them from sin by the holy Spirit through his bloud Testimonies of Scripture a Ephes 5.26 Even as Christ loved the Church and gave himselfe for her that he might sanctifie her having cleansed her by the laver of water in the Word Tit. 3.5 By his mercy he hath saved us through the laver of regeneration and renewing of the holy Ghost b Mat. 28.19 Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost Mark 16.16 He that beleeveth and is baptised shall be saved 1 Cor. 6.11 You are washed you are sanctified you are justified in the Name of the Lord Jesus 1 Cor. 12.13 By one Spirit we are baptised into one body II. We say that it consisteth of the Element and the a Word according to that vulgar saying Adde to the Word the Element and it becomes a Sacrament as if it were a visible word and therefore it consisteth of a two-fold b washing the one external of water obvious to the sense the other internal of bloud and of the holy Ghost and of this the Word instructs us The externall signifying washing which is a signe is done by the Minister touching the body externally the internall which is the thing signified
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
body and bloud of Christ which are the things signified are not received with in or under the bread and wine with the mouth of the body Reas 1. Because they are not corporally present with in or under the symboles as was shewed Quest 1. Prepos 2. Reas 2. Because they goe not into the belly which is appointed for corporall food 1 Cor. 6.13 but whatsoever entreth into the mouth goeth down into the belly Matth. 15. Reas 3. Because the promise by which the things are offered is not received by the mouth but by faith Propos 3. The things signified to wit the body and bloud of Christ are received by faith spiritually Reas 1. From the genus because in all Sacraments the things signified are received by faith by which alone as we are justified so we receive all the benefits of the New Testament by which faith Christ dwells in our hearts Ephes 3.17 Reas 2. Because the promise of grace is not received but by faith but the communion of the bodie and bloud of Christ is that of the promise of grace See the first volume of Vrsine pag. 103. The Arguments of a certaine famous Disputer for the orall manducation To whatsoever organ the eating of one thing in the Lords Supper doth agree to that same it is needfull that the eating of another thing should agree but to the mouth of the body the eating of one thing that is of the bread in the Supper doth agree and therefore of another thing that is of Christs body Answ The Major is true of foods that are naturally conjoyned or contain each other as meat or flesh-pies but the bread and Christs bodie are not thus conjoyned and therefore of these the Major is false But he proves the Major Whosoever includes under the same word of eating bread and wine the body and bloud of Christ he also affirmes that both are received by the same instrument but Christ includes bread and wine his body and bloud within the same word of eating Therefore Christ affirmes also that both are received by the same instrument of eating Answ 1. The Disputer doth not conclude the Major that is denied which he should conclude by an universall Syllogisme in Barbara therefore his proofe is idle Answ 2. The Major is a petition of the thing in question and is denied The falshood also is plaine out of John 3. where Christ under the same word of birth includes the spirit and flesh and yet it followes not that both are borne after the same manner or by the same instrument Answ 3. The Minor is also false For the word Eat is referred to the consecrated bread and not to the bodie but onely by consequence or analogie for properly it belongs to that which Christ took with his hands and broke which was bread and not his bodie This reason is worth the noting because according to the Papists and the simple Consubstantiators the bodie of Christ is not present till the words of consecration be uttered but in the last instant of uttering these syllables For this is my body it begins to be present But according to the Ubiquitaries who are as it were chymicall Consubstantiators it is present as in any other bread but is not eatable till after the consecration Christ then did not command us to eat that in the bread which as yet was not there or not as yet eatable We say briefly that by the word of eating is onely commanded the orall manducation of the outward Sacrament or the bread but by the word of promise This is my body which is given for you which promise agreeth with that John 6.52 The bread which I will give is my flesh which I will give for the life of the world is required faith spiritually eating Christs bodie given for us and drinking Christs bloud powred out for us for the remission of sins Yet againe the Grammarian goeth about to prove the Major of the Prosyllogisme The word that hath but one signification is to be understood in that one But Manducation as well of the bread as of Christs body hath but one signification Ergo that one is to be understood of both Answ 1. He failes againe in the proofe of his Major because he concludes the Major neither of the Syâ—logisme nor Prosyllogisme by any universall Syllogisme in Barbara as he should have done 2. The Minor is a demand of the thing in question for he takes it for granted that eate ye is meant as well of the body as of the bread which is the thing he should prove and that this is false the story of the Institution tels us for Christ bodily did not lurke within the bread but sate at table when of the bread which he received broke and gave to his Disciples he said Eate yee Question 3. To whom the things signified are offered and by whom received To this we answer in two Propositions both being affirmative Propos 1. The things signified in the Sacrament to wit the body and bloud of Christ though they be offered to all yet are received by the faithfull onely Reas 1. Because the faithful only by faith receive the promise by which the things signified are offered Reas 2. Because the beleevers alone have the Spirit of Christ from which his living flesh cannot be separated Reas 3. Because Christ dwels onely in the faithfull and they in him by faith Ephes 3.17 Reas 4. Because the beleevers alone receive and have life eternall John 3. and 6. Propos 2. Impious or incredulous men coming without faith receive the signes without the thing signified but the things themselves being proferred they reject because of their infidelity For the Reasons see Explicat Catechet q. 81. Titulo What the wicked receive in the Lords Supper As for the Objections concerning wicked mens eating in the Supper see ibid. D. DAVID PARIE'S Epitome of Arminianisme OR The Examination of the five Articles of the Remonstrants in the Netherlands ARTICLE I. GOD by an eternall and immutable Decree in his Son Christ Jesus before the foundation of the world did decree out of the lapsed race of man-kinde subject to sin to save such in for and by Christ as by the grace of the holy Spirit do beleeve in the same Son and persevere in that obedience of Faith to the end by the same grace On the other side he decreed to relinquish and condemne as strangers from Christ such as are not converted but continue in infidelity subject to sin and wrath according to that of the Gospell John 3.36 He that beleeveth in the Son hath life eternall but he that beleeveth not shall not see life eternall but the wrath of God abideth on him The Examination AT first sight this Article seemes to have no question or inconvenience in it but to deliver the summe of the Gospell what sort of men by what meanes God decreed from eternity to save to wit beleevers in the Son of God and perseveres to the end in faith
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
over mens wills De grat Christ cap. 24. then they have over their owne and who by an internall and occult miraculous and ineffable power worketh in mens hearts not onely new revelations but also good wills and this he doth not but by the wills of men themselves He by his grace worketh faith and conversion in mens hearts not by a resistible operation but altogether irresistible and yet not by coaction But God hath a most omnipotent power over mens wills c. and he worketh upon the same as he said Ergo c. The Major hath a most evident truth out of the knitting of the proper cause with its effect that it cannot be any wise denied The Assumption Austin teacheth by two examples the first is out of 1 Sam. 10.26 concerning Saul to whom when God would give the kingdome and the Israelites had power either to resist him or to submit themselves to him God touched their hearts that they neither could nor would resist and this he did by working on their wills The other is out of 1 Chro. 11. and 12. of David whom when God decreed to settle him in the kingdome with better successe the Spirit of the Lord came upon Abisai a prince among thirty that he said We are thine O David and will be with thee thou son of Jesse Can he saith Austin resist the will of God and not rather doe his will who in his heart did worke by his Spirit which came upon him that he should will say and do this And by them Almighty God who was with him brought them to make him king What did he bind him with any corporeall bands He wrought within he held the heart he moved the heart and drew them by their wills which wills he wrought in them At length he premises the Conclusion in these words No mans free-will resisteth God when he is willing to save a man for to will and nill is so in the power of the willer and niller that as it cannot hinder the divine will so it cannot hinder the divine power But lest any should except that God takes away resistance but not resistibility he addes further It is therefore out of doubt that mens wills cannot resist the will of God who hath done in heaven and earth whatsoever he pleased and who hath also done these things that are to come he cannot I say resist or hinder him from doing that which he pleaseth seeing that even upon mens wills he worketh what he pleaseth It is therefore most cleere that this holy Father doth strongly assever the irresistible operation of divine grace not only in mans conversion and salvation but also in directing of other difficult actions such as is the election of Kings and this for the glory of God And that he also refutes the vain pretexts of resistibility and coaction 13. If the grace that worketh faith and conversion is not irresistible after the maner we speak of but resistible that it may or may not be hindred by mens wills it followes that all is vaine verball smoak what they ascribe so magnifically to Gods grace in the third and fourth Article and that these effects which they speak of are not to be attributed to Gods grace only indifferently and remotely but to mens unresisting wills specifically and proximately which appeares thus The effect of that cause which works resistibly that is so that its production or inhibition may depend from another resisting or not resisting cause if it be produced the production thereof is to be ascribed indifferently and remotely to the worker specifically and proximately to him who resisteth not but admits it On the contrary if it be hindred the inhibition thereof is to be attributed specifically and proximately to the resister or him that will not admit it For example A Prince proposeth a reward to many of his subjects resistibly that he who will fight may have it he that will not may not have it The Princes action is indifferent to these many he that will fight doth well specificate the Princes action because he is to receive the reward but he that will not fight doth not specificate it well because he is to want the reward Who seeth not that as well the one as the other action is specifically and proximately to be ascribed to him that will fight or not fight but to the Prince indifferently and remotely I will adde another by which in my hearing once resistible grace was declared A father sets down on the table a dish of meat equally to his children but resistibly that he who will may have meat who will not may not have it Here the fathers operation is indifferent to all they that will take the meat doe specificate it well but they that will not specificate it ill Who now againe doth not see that the meat is to be ascribed specifically and proximately to the takers but to the father indifferently and remotely Such is the resistibilitie of grace which these men teach But if this be so all the effects of grace must needs be deluding and false which they rehearse deluding or false because man hath not faith from himself or by force of his free-will but he shal have from himself the specification of the working of grace because by being unwilling to resist grace he hath severed himself from others because of himself he cannot think will or do good for of ones self to specificate well a resistible indifferent operation is a good thing because God by his holy Spirit doth regenerate and renew us c. For God doth not by his Spirit renew and regenerate us but indifferently remotely resistibly and therefore improperly but we regenerate and renew our selves specifically proximately and properly because this grace is the beginning for of the progresse and perfection of this grace the question is not of all good for the beginning of a good specification of a resistible and indifferent operation of grace is good from our not resisting c. What besides We must aske of God only such an operation of grace as is resistible and indifferent and onely for this grace must we thank God the not resistance and good specification of grace shall be in our will and power Is not God here robbed of his glory Hath not man reason to sacrifice to his owne net that he may be puffed up with pride against God and that he may say I have separated my self This is to be cast headlong with Satan into hell fire but if of our selves we do not resist resistible grace if we receive that grace which is offered specificate that which is indifferent which with the closure of the fourth Article doe necessarily cohere is not this to establish the idoll of free-will Originall sin is by this denied and the naturall mans native impotencie corruption and pravitie of which God so often complains in Scripture and so do the Prophets and Apostles and the Saints themselves What will become
worshipping of God and thankfulnesse towards him is placed under the third part 4. The reasons why Catechising is necessary in the Church THe diligent exercise of Catechising is necessary in the Church Deut. 4.9 11.19 1. Because of the commandement of God Ye shall teach them your children 2. Because of the glory of God which requireth that God be not onely knowne aright and magnified by those of riper yeares but of children also Thirdly For our owne comfort and salvation for without the true knowledge of God and his Son Christ Jesus that is to say without Faith and Repentance no man of sufficient yeares and able to receive instruction can be saved or have any stable or sure confidence that he pleaseth God John 17.3 Heb. 11.6 For This is life eternall that they know thee to be the onely very God And Without Faith it is impossible to please God Now no man beleeveth on him whom he knoweth not or of whom he never heard How shall they beleeve on him of whom they never heard Rom. 10.17 Faith is by hearing and hearing by the Word of God As many then as will be saved must needs hold the foundation which is the doctrine touching Christ Wherefore all must be instructed and such a summe of doctrine must be delivered in the Church of which the ruder and younger sort also may be capable Fourthly For the maintaining of a Church and Common weale in this life For to the establishing of Church and Common-weale there is need of Religion and the worship of God Christian discipline studies and exercises of godlinesse honesty justice and truth amongst men All which in vaine we seek for amidst the barbarous Nations where there is no practice of piety or vertue at all Now therefore it behoveth that we be instructed herein from our child-hood because the heart of man is evill and perverse from his youth Gen. 1.21 Nay such is the corruption of nature that unlesse there be sudden redresse we then too late take physick when our evill and griefe through long delay hath gathered strength and is become past cure Wherefore except we be instructed aright in the will of God out of his Word in our child-hood and exercised unto godlinesse hardly or never doe wee suffer our selves to be withdrawne from those errours which are in-bred in us and which we drunk in like water in our child-hood scarcely can we endure to be revoked and weaned from those vices in which we have been trained up Wherefore we must betimes meet with and bridle mans depraved nature lest Church and Common-weale go to wracke Fifthly Because the rule of examining opinions and discussing the truth of them must be generally knowne unto all lest they erre and be seduced according to the commandement Beware of false prophets Prove all things Try the spirits whether they be of God Now the rule of this tryall is no other then those chiefe grounds of Catechisme The Decalogue and the Apostles Creed Sixthly Because they who have throughly learned Catechisme better understand Sermons in that they are able easily to reduce whatsoever they heare out of Gods Word to their severall heads of Catechisme which they have learned whereas otherwise Sermons for the most part are heard with little fruit and benefit Seventhly Because Catechisme best fitteth the unskilfull and weak judgement of learners For a copious and vagrant forme of instruction is hard for youth and beginners and very unprofitable therefore the doctrine delivered unto them must be briefe and plaine packstaffe such as is Catechisme Eighthly Because it is necessary that the rude and younger sort be severed from Schismatickes and from the profane Heathen which distinction is no way made but by the knowledge of Catechisme Ninthly Catechisme doctrine is most needfull for Scholars because they ought to be more expert in Christian doctrine then others both in regard of their calling that one day they may instruct others as also in respect of their many occasions which daily occurre of learning this doctrine which after the example of Timothy they may not neglect To these may be added many impulsive causes especially with the people to win them drawne either from the end of our Creation or from the cause of Gods prolonging and preserving our lives untill the time of youth c. Also from the dignity andexcellency of the object of Catechisme doctrine which is the highest and perfectest good even God himselfe and from the effect of Catechisme which is the knowledge of this great good and a community therewith a thing more precious then all the treasures of the world This is that costly Jewell digged and hidden in the field of the Church Mat. 13.44 whereof Christ speaketh and for whose sake in ancient times Christians with their little children suffered martyrdome with cheerfulnesse Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiasticall History Euseb hist Eccles lib. 6. cap. 3. Theod. hist lib. 4. cap. 16. and third chapter Let us read to this purpose Theodoret his fourth booke of History and sixteenth chapter But contrariwise what is it that we will gladly suffer for Christs glory if we be ignorant of this doctrine and how shall we not be ignorant if we learn it not in our child-hood Wherefore the ignorance of Catechisme is not the last and least cause why many now-adaies are carried hither and thither with every winde of doctrine and why many fall from Christ unto Antichrist 5 What is the end of Catechisme and Christian doctrine THE scope of Catechisme-doctrine is our comfort and salvation Salvation consisteth in the fruition and participation of the highest Good The comfort thereof is a certaine hope and expectation of this Good in the life to come together with a fruition in part begun in this life The chiefest Good is that which if we have we are blessed if we want we become most unhappy and miserable Further what and what manner this onely comfort is it is resolved in the first question of this Catechisme whereunto these Prefaces now ended we will proceed A CATECHISME OF CHRISTIAN RELIGION On the first Sabbath Quest 1. What is thy only comfort in life and death Answ That both in soule and body whether I live or dye a Rom. 14.8 I am not mine owne b 1 Cor. 6.19 but belong wholly unto my most faithfull Lord and Saviour Jesus Christ c 1 Cor. 3.23 Tit. 2.14 who by his precious bloud most fully satisfying for all my sins d 1 Pet. 1.18 1 John 1.7 2.2 hath delivered me from all the power of the Divell e Heb. 2.14 1 John 3.8 and to preserve mee f John 6.39 John 10.28 2 Thes 3.3 1 Pet. 1.5 that without the will of my heavenly Father not so much as an haire may fall from my head g Mat. 10.30 Luk. 21.18 yea all things must serve for my safety h Rom.
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
we are washed with the water of Baptisme Ans In the institution of Baptisme the words whereof are these Mat. 2â— 29 Goe and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned a Mat. 16.16 This promise is repeated again whereas the Scripture calleth Baptism the washing of the new birth b Titus 3.5 and forgivenesse of sinnes c Acts 22.16 The Explication THe confirmation of the definition and chiefe ends of Baptism is contained in the words of the institution Mat. 28.19 Mark 16.16 which are read in S. Matthew and S. Marke Go and teach all nations baptizing them in the name of the Father and the Son and the holy Ghost He that shall beleeve and shall be baptized shall be saved but he that will not beleeve shall be damned These are briefly to be expounded and declared Teach all Teach all and not some Nations neither Abrahams posterity onely Here is the difference of the Sacraments of the old and new Testament For Christ did not institute this new Sacrament for the Jewes only to whom properly did belong the old Sacraments but to all others also succeeding Baptising them That is all who by your doctrine come unto me and are made my disciples And among them are numbred the Infants also of such as come unto Christ or are Christs disciples For their Infants also are disciples as being borne in the schoole of Christ For to be borne in the Church serveth to the Infants in stead of their profession The word is to go before the Sacrament The order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of men of yeeres which should be converted unto the faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifieth that the Word ought to go before and then the Sacraments to follow Foure things signified in these words In the name of the Father Son and holy Ghost used in Baptisme In the name of the Father and the Son and the holy Ghost These words in the name signifie 1. That Baptisme was instituted by the common commandement and authority of these three and that these three persons doe command that they who will be members of the Church be baptized Wherâ—fore it is of like force when the Minister baptiseth as if God the Father the Son and the holy Ghost did baptize And hereof also it is manifest that these three persons are the three subsistents or persons of the God-head and are one true God into whom we are baptized 2. They signifie that these three persons confirme unto us by their owne testification that they receive us into favour and performe that unto us which is signified by baptisme which is salvation if we beleeve and be baptized where is noted the principall end of Baptisme 3. To be baptized in the name of the Father the Son and the holy Ghost is That he which is baptized be bound to the knowledge faith worship trust honour and invocation of this true God 1 Cor. 1.13 who is the Father and the Son and the holy Ghost This is the second end of Baptisme which Paul also in these words declareth were yee baptized into the name of Paul As if he should say Ye ought to be his to whom ye have given your name and bound your selves in Baptisme 4. Baptising them in the name of the Father the Son and the holy Ghost that is baptising them by invocation of the three persons invocating the name of the Father the Son and the holy Ghost upon them Which three persons receive us into favour And the Father verily receiveth us into favour for the Sonne by the holy Ghost whom the Sonne giveth us from the Father He that shall beleeve This condition is added unto the promise For they who are baptized cannot receive that which is promised and sealed in Baptism but by faith so that without faith neither is the promise ratified nor the Baptisme availeable And in these words is noted briefly the right use of Baptisme in which right use the Sacraments are ratified to them which receive them with a true faith What is the right and lawfull use of Baptisme But in whatsoever corrupt and unlawfull use and administration the Sacraments are no Sacraments but are Sacraments to them only who receive them with a true faith The right and lawfull use then of Baptisme is when the converted are baptized with observation of that rite and end which Christ appointed that is 1. When the ceremonies or rites instituted by Christ in Baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oyle spettle and exorcisme or conjuration tapers salt The drosse which the Papists bloud with the simplicity of Christs institution in baptism is to be rejected and such like wherewith the defile Baptisme is to be thrown away Object But these appertaine and belong to order and comelinesse Ans The holy Ghost knew well enough what did appertaine to order and comelinesse in Baptisme Rep. But they appertaine to the signifying of some thing Ans It belongeth not to men to institute any signe of Gods will This also we are to judge and think of other ceremonies of the same hatching 2. The use of Baptisme is right When Baptisme is given to them for whom it was instituted which are all the converted or members of the Church and When of these it is received with a true faith according to that Acts 8.37 If thou beleevest with all thine heart thou maist be baptized 3. When Baptisme is used to that end whereunto it was instituted not to the healing of cattell and such like abuses 4. When Baptisme is administred by them to whom Christ hath given it in charge that is the Ministers of the Church whom Christ hath sent to teach and to baptize not by women or any other which are not sent of God And shall be baptized He would confirme us also by the outward signes and therefore this is added and shall be baptized that we may know that not only by faith but by the outward signe also we are assured that we are of the number of them who shall be saved Shall be saved That is let the baptized know that he hath those benefits which are signified by the ceremony or outward signe that is that he is justified and regenerated if he beleeve For without faith the promise is not ratified neither doth Baptisme profit at all Unto both both unto faith and unto Baptisme the promise is adjoyned but in a diverse manner unto faith as a necessary mean to apprehend salvation unto baptisme as a signe sealing the salvation we apprehend He that will not beleeve shall be condemned That is though he