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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
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
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
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Câ—â—echismâ—l instructâ—oâ— described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfâ—â—dians touching the point of the â—fficacy of the Spirit by the ministiy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
which they never learned He can make the earth fruitfull and bring forth fruit without the help of husbandmen He can sustain the nature of man without food as Moses and Christ forty dayes Therefore it s not a necessary labour that is undertaken or any cause of the thing we hope and expect whiles Schollars ply their bookes and studies Teachers goe to their schooles Husbandmen to their ploughes entring their shares harrowes and engines into the ground and each man spends his life time to maintaine life You see upon what rockes of blinde madnesse the Divell doth split unhappy men which having neither learned the grounds of Piety or the more excellent Arts nor list to take the paines of learning them are forward notwithstanding to seeme what they least of all be and dare exalt themselves against the knowledge of God and bring the eternall wisdome under their censure And they have as little wit as modesty when as for their opinion they alledge the example of them that were converted by miracle as Paul or those indued with extraordinary gifts as the Apostles at the Pentecost or the multitude of them that heard the Gospel and did not beleeve or the Scriptures which speake of the office of the holy Ghost We know and acknowledge that by the blessing of God God can without the labour of teaching or learning convert those that he will And this to be the end of miracles The end of miracles that it may appeare that the order whereby God is effectuall in nature is made and freely preserved by him We so certainly know that conversion is the gift of God alone as that by how much it is a greater and more wonderfull worke to restore lost man to salvation than to make him not having any being by so much the more were it impudency and madnes Conversion greater than Creation to attribute this conversion more than that creation to the efficacy of mans voice But withall we know this too for a certain that it pleaseth God by the foolishnes of preaching to save them that beleeve Why it pleaseth God so to do there is no necessity he should give us an account yet he lets us understand some reasons of that his counsell but he propounds not the same reasons to the godly and godlesse To the godlesse he gives this reason Reasons why God converts by mans ministry 1. In regard of godlesse 2. In regard of godly Because by this meanes hee would before the whole Church and their consciences also being witnesse more manifest his justice in condemning the malice of those that oppugne the word revealed But other kinde of reasons take place in our consideration namely such as make for our instruction and consolation viz. Whereas the voice of the ministry and all our thoughts of God are darksome through which we now see God and his will the Lord admonisheth us of the greatnesse of our fall whereby it cometh to passe that wee no longer now injoy the very sight of God but he speaketh to us at a distance and as by an Interpreter and so exciting us that we aspire to that celestiall Schoole in which we shall immediately see God who shall be all in all Besides the Lord would not have the searching meditation and profession of the doctrine concerning him and his will even in this life to lye secret onely in the mindes of men but would have it audibly to sound and to be set forth in the assemblies And therefore tyed us with all possible necessity unto this doctrine promising thereby to recover us againe to salvation And so when God would make men to be co-workers with him in the most excellent divine work giving us to his only begotten Sonne for that purpose how could he have more manifested his great esteem of our miserable nature We averre therefore that the reading hearing knowing of this doctrine is a necessary meanes of our conversion Necessary not in regard of God but in regard of us not as if God could not any other way convert as a Carpenter cannot build an house without his tooles but because God will not convert any other wav It is true it is true indeed that true faith is nones but Gods gift and worke alone but such a gift and worke as the holy Spirit workes in us by hearing of the Word 1. Cor. 3.6 Paul planteth Apollo watereth but God giveth the increase To the same effect also Paul calleth the Gospel by him preached the power of God to salvation Rom 1.16 Ephes 4.11 the Apostle saith He hath given some Apostles some Prophets some Evangelists some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministry and the edification of the body of Christ Can a more glorious speech be uttered touching the office of teaching Let us not therefore take upon us to be wiser than God neither let us so much regard the pride contumacy and mischiefe of those that contemne the voice of the Gospel as thereby the lesse to love and respect the fruit and efficacy of the divine ordination in the meanes of mercy Nor let the sluggishnesse and obstinacy of some Schoolemen prove impediments of all good proceedings and goodnes who perswade others that instruction study and doctrines to get or increase vertue are unnecessary things but rather with obedient thankfull mindes let us injoy that sweetest consolation whereby we are assured that neither our endeavours are unpleasing to God nor undertaken in vaine according to that Eccles 11.1 Cast thy bread upon the waters for after many daies thou shalt finde it And 1 Cor. 15.58 Your labour is not in vaine in the Lord. Matthew 18.20 Where two or three are gathered together in my Name I am in the midst of them Unlesse these promises were known to be certain amidst so great outrages of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankinde of which its too truly spoken The most are naught the best teacher or the greatest lover of the common good should be in the unhappiest condition hardly sitting fast in his own place For mine owne part I feele my selfe to be so affected that mee thinkes my sorrow permits me not to stand in this Pulpit but shuts up my speech within my bowels and jawes but that I know for certain that in this our assembly there are whose hearts entertaine the tâ—e and saving doctrine are inflamed with the holy Spirit in a due manner knowing calling upon God being lively temples of him shall hereafter praise him in the celestial Quire We speak not this to that end as if we did expect equal knowledge understanding or the same gifts of the holy Spirit in all men For the Apostle commands us Rom. 12.3 To think soberly of our selves according as God hath dealt to every man the measure of faith But all them that will be saved must of necessity hold the same foundation that is that
to and fro to seek the word of the Lord and shall not finde it We now see the nation of the Jewes which the Lord honoured with so many excellent titles and priviledges with so great successe and miracles exalted it far above all other mortall men now to be more abject than the meanest of all men and so grosly strangely grown blind amidst the noone-day-light of the Prophets preaching that the example thereof duly considereed may not to say move laughter or anger strike a terrour into us The cause of this so great an evill we heare the words of the Prophets and of Christ himself to averre to have bin their contempt and neglect of the sound doctrine concerning God our salvation Joh. 5.43 I come in my Fathers name and yee receive me not If another shall come in his own name him will ye receive I forbeare the recitall of other examples only one will I touch which is of the kingdom of England which a little before was most flourishing and happy Englands Manian persecution and that not only because it is a very sad example but also because there is not one in this our assembly that is such a youth but that it fell out in his daies For in this our age the knowledge of the divine truth was given to England and in the reigne of Edward the sixt the Church and Schooles were excellently constituted in a flourishing estate And when the King was seventeen yeare old hee was beautified with piety vertue and learning far above the modell of that age so that nothing in the most glorious kingdome was more glorious than the King so that this kingdome came behind no part of the whole world in happines But on a suddain this Edward a Prince of great hope being taken out of this life the Papal tyranny soon again surprised his kingdom the most glorious Churches were cruelly wasted with imprisonments banishments fire sword and men of eminent learning holines without any respect of age sexe or dignity some of them haled to the fire and other most cruell punishments and others cast out into all corners of the world It was now onward in the fift yeare whiles these calamities continued there But I rather acknowledge and bewaile our owne sins than take upon me the judging of others The cries of the English banished which I heard with these eares are not out of my hearing wherewith they complained of the unthankfulnesse security and surfeit of the Gospel that had seized upon their Nation But doe wee looke to it better to manage our condition would God we did When Pilate mingled the bloud of the Galileans with their sacrifices saith Christ Luke 13.3 Vnlesse yee repent yee shall all likewise perish The tumults and ruines of Empires by which the Church is shaken are before our eyes threatning us the theevish Turkes gape after us endeavouring with might and main to take Christ from us and to obtrude upon us their Mahomet and we heare that daily they prey upon our neer bloud drawing away Christian youths to their filthy and blasphemous society and to make a breach in upon us The abomination of the kingdome of Antichrist curseth us and crieth out that we are to be destroyed And there are more heresies and depravations of the truth hatched and increased within without the Church like Hydraes heads than can be numbred Isay 1.2 Rom. 9.10 And now verily is that fulfilled that unless the Lord preserve unto us a seed we shal be like to Sodom Gommorrah nothing of us remaining Let us not be now so stupid or such haters of our selvs as not to be moved with these things Let us seek the Lord whiles he may be found Isay 55.6 Let every one enter into a serious consideration of his own salvation to hold fast in our hearts those things which we collect and are fitted pertinently unto the same that if the world broken to peeces should fail yet the ruines thereof should not affright us These things we have spoken of do concern al men but chiefly our order of Scholars For all that ever instructed or governed schooles or have bin imployed in those things or would have others to be imployed have agreeed upon this That they that are brought up in the schools should be not only more learned but also more godly Which being so let men acknowledge that a school is a company according to Gods ordinance Scholars should have learned godlinesse or godly learning teaching and learning the doctrine necessary for mankind concerning God and other good things that the knowledge of God among men may not be extinguished but the Church may be preserved 8. Motive that doctrine 〈◊〉 be the maâ—k of the Church chiefly of the Schooles many may be made heirs of eternall life discipline may be upheld and men may have other honest benefits by the arts Therefore we swerve far from too far from our scope or marke unlesse we be setled in this purpose that we ought to be busily imployed in these Ant-hils and Bee-hives of Christ not only to be more skilled in learning but also more adorned with a good and holy conversation that we may be more acceptable to God and men And it is apparent in the Church that all instruction without the doctrine of godlines is nothing else but an erring and a withdrawing from God from true good true righteousnes true salvation For whatsoever we do not to the glory of God whatsoever we do not in the name of Christ Jesus whatsoever we do not of faith the holy spirit pronounceth as sinfull vile and condemned of God When therefore this doctrine is put out of the Schooles of the Church then not only nothing can be taught concerning true perfect vertue such as God requires but also those other few and obscure doctrines left behind of bad would make us far worse not by reason of their being amongst us but the want of those things without which nothing is holy and sound And although the consent of all men of sound judgement should satisfie us in this matter yet the divine Commandement John 5.35 2 Tim. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding us to search the Scriptures to attend to reading and rightly to divide the Word of God should be of more weight unto us And because none can orderly and plainly distinguish and lay open the speeches of the Prophets and Apostles and the parts of Religion without the instructions and exercises of the Schooles who doth not see with how neere a tye the study of godlines is knit unto the Schooles That therefore which is the chiefe work amongst men and cannot be performed of us without the help of the Schooles we judge to be chief in the Schooles namely the understanding interpretation of the Prophets Apostles And seeing there is afforded unto us Scholars more ability and opportunity of more exact knowledge of Religion than
to other men if indeed we neglect it we both make our Religion to be suspected shall undergo greater punishment for our negligence ignorance Neither would the Lord have the care keeping of the doctrine of Religion committed to us Scholars chiefly only for our own cause but others For the Learned themselves understanding the termes and method of the doctrine of Religion it is expected they should instruct and interpret unto others Seeing therefore Religion is to be taught in the Schooles as unto children to the end that it may be rightly taught Catechisme is necessary Neither indeed can this age learne unlesse brevity be used Nor can the parts of a discipline be dextrously and with due proportion of agreement between them be handled either by teachers or learners unlesse they first conceive in their mindes some short summ of the same For both these respects is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we read such oft repetitions in the holy Scriptures of brief summes of things As Repent and beleeve the Gospel He that shall beleeve and be baptized shall be saved War you a good warfare keeping faith and a good conscience And seeing that it is said Colos 3.16 Let the word of Christ dwell in you plenteously in all wisedome Explications must be added aggreeable to the speeches of the Prophets and the Apostles Neither is a Catechisme any thing else but a briefe explication of such speeches But because the little book called Melanchthons Examen is of that nature which I propound to you and the Authour hath comprised with great fidelity dexterity the heads of Christian Religion under an apt and perspicuous stile of words as also it is of no small consequence that a like form of Catechisme should be extant in sundry Churches stir up your selves to learn and conceive that these wretched papers of ours are swadling-bands wherein Christ will be found swadled up You see many are the things which doe commend these Swathels unto you and seriously exhort you to the imbracing of them by which I humbly beseech you to delight in them as the commandement of God your own salvation the duty we owe to posterity the example of the more reformed Church your condition of life your present age your desires and hope imminent dangers and the rewards and punishments to be expected from God But however our admonitions may be necessary yet of none effect we well know without the suggestions of the holy Spirit Therefore turning our selves unto God let us give thanks to him that his will was we should be born in this light of the Gospel and pray that wee may be taught and governed of him CERTAIN PREAMBLES on that Catechisme of Christian Religion which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine THe Preambles or preparatory Prefaces to this Catechisme are partly Generall concerning the whole Doctrine of the Church and partly Speciall concerning Catechisme alone The Generall Prefaces touching the Doctrine of the Church are seven 1 What and what manner of doctrine the doctrine of the Church is 2 What are the parts thereof and what the differences of each part 3 Wherein it differeth from the doctrine of other Sects and from Philosophie also and why these differences are to be retained 4 Whence it may appeare that it alone came from God 5 By what testimonies the certainty thereof is confirmed 6 For what cause no other doctrine besides is to be received in the Church 7 How manifold is the course of teaching and learning this doctrine 1 What and what manner of doctrine the doctrine of the Church is THE doctrine of the Church is the entire and uncorrupt doctrine of the Law and Gospel touching the true God The definition of the doctrine of the Church and his will workes and worship which doctrine is revealed by God himselfe comprised in the writings of the Prophets and Apostles and confirmed by sundry miracles and divine testimonies by which the Holy-Ghost worketh powerfully in the hearts of Gods chosen and collecteth unto himselfe out of mankinde an everlasting Church in which he may be glorified both in this life and in the life to come This doctrine is the chiefe and speciall note of the true Church which God will have eminent in the world and severed from the rest of mankinde according unto these sayings of Scripture Fly Idols Come out from amongst them and separate your selves If there come any unto you and bring not THIS DOCTRINE 1 John 5.21 2 Cor. 6.17 2 John 10. Esay 52.11 Rev. 18.4 bid him not God speed Be yee holy touch no uncleane thing yee that beare the vessels of the Lord. Goe out of her my people that yee receive not of her plagues Now God will have this separation made 1. His glory For his owne glory For as hee will not have himselfe coupled with Idols and Divels So hee will have his truth severed from falshood and lyes 2. Reasons why God will have his Church distinguished from other Sects and his houshold separated from the enemies of the Church that is from the children of Sathan It were contumelious so to thinke of God as that he will have such children as persecute him 2 Cor 6.15 It were blasphemy to make God the author of impious doctrine and patron of the blasphemous For What concord hath Christ with Belial 2. The salvation of his Elect. The consolation and salvation of his Elect. For it is necessary that the Church be visibly beheld in this world that the Elect dispersed throughout all mankind may know to what society they are to joine themselves and being gathered unto the Church may lay hold on this sound comfort That they are of that company which is acceptable and pleasing unto God and hath the promises of everlasting life For God will that all which are to be saved be gathered unto the Church in this life because without the Church there is no salvation 3. Notes whereby the Church is distinguished from other Sects How the Church is knowne and what are her badges and markes whereby shee is distinguished from other Sects is at large discoursed of in the tract of the Church The notes are three 1. Purity of doctrine 2. The right use of the Sacraments 3. Obedience towards God in every point of doctrine whether of faith or of manners Object Yea but oftentimes great vices abound in the Church also Answ I confesse indeed many times great vices over-grow the whole body of the Church but they are not patronised or maintained as falleth out in other Sects nay the true Church is the first her selfe that reprehendeth and condemneth them before any other In the Church faults are committed but with present reproofe and speedy reformation As long as this remaineth so long remaineth the Church 2 What are the parts of the doctrine of the Church and what the differences of each part
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed
things of chusing Bishops and Deacons of widowes of women to be covered and to containe themselves in silence of not divorcing the husband if he be an Infidell of controversies between Christians But these men remember not that their authority is not equall unto the Apostles authority neither consider they that there is nothing in all these things appointed of Paul which is not agreeable to the rest of the Word of God contained in writing and that many of those things which they alledge are comprehended in the commandements of the Decalogue More trifling is it that they say the forme of Baptisme appointed by Christ was changed by the Apostles because it is read Acts 28.19 that they baptised in the Name of Jesus Christ. For in those places not the forme of Baptisme but the use is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches things offered to Idols bloud and that which was strangled is it lawfull for Councels and Bishops to make decrees and lawes to tie mens consciences For first here againe there must needs be retained a difference between the Apostles by whom God opened his will unto men whereupon they also say It seemeth good to the holy Ghost and to us and other Ministers of the Church who are tied unto the Apostles doctrine Further as concerning this decree of the Apostles they decreed nothing else then what the rule of charity commandeth which at all times would have that in things indifferent men should deale without offence Now if they urge that these ordinances are called necessary yet it doth not thereupon follow that the traditions of Bishops are necessary especially such as are the Bishops of Rome Then that necessity whereof the Apostles spake was neither to last continually neither did it bind consciences for feare of the wrath of God if these things were not observed but it dured but for a time for their infirmity who were converted from Judaisme to Christ or were to be converted 1 Cor. 10. as Paul doth at large teach To these they adde the examples of the Church 4 Object Present examples whom they say even from the Apostles to these very times to have beleeved and observed some things not onely not delivered in the Scripture but contrary to the Scripture They bring forth the selfe same decree of Jerusalem concerning things offered to Idols and bloud which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath been already said that that constitution was made not that it should last for ever but for a time for a certaine cause even for the infirmity of the Church which was gathered from among the Jewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lye in it wherefore the abrogating of it is not contrary but doth very well agree with it To these also they reckon the observing of the Lords day We truly as we doe beleeve this to be an Apostolike tradition and perceive it to be profitable and a farre other manner of one then for the most part they are which they would faine thrust upon us under the Apostles name so we doe not put any worship of God to consist in this thing but know it to be left arbitrary unto the Church Even as it is said Let no man condemne you in respect of a holy day But they affirme also that some things not written are beleeved which yet to call to question wee our selves confesse to be unlawfull as That Infants are to be baptised That Christ descended into Hell Coloss â— That the Sonne of God is consubstantiall unto the eternall Father But they are too impudent if they take unto themselves a licence of hatching new opinions because the Church for to expound the meaning of the Scripture useth somewhere words which are not extant in the Scripture But impious are they and blasphemous if they say the doctrine it selfe which the Church professeth in these words is not extant in the Scripture 5 Object The holy Ghost to teach the Church therefore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which are not delivered in the Scriptures as But the Comforter which is the holy Ghost whom the Father shall send in my name hee shall teach you all things And When the Spirit of truth shall come hee shall lead you into all truth But here they maliciously omit that which is added And shall bring all things to your remembrance which I have told you John 14.26 and 16.13 Againe Hee shall beare witnesse of mee Againe Hee will reprove the world of sinne of righteousnesse and of judgement Againe He shall glorifie mee for he shall receive of mine and shall shew it unto you For out of these it is manifest that the holy Ghost should speak nothing but that which was written in the Gospel and Christ himselfe had before time taught his Disciples so farre is it that he should bring any thing contrary to them For neither can he dissent from Christ nor from himself So also when they alledge that I will put my law in their inward parts Jerem. 31. 2 Cor. 3.3 and in their hearts I will write it And Yee are the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart they do not mark that the Spirit cannot speak in mens hearts contrary unto these things which be revealed in the Scripture neither would God write any other law in mens hearts but that which is already revealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they go about to build out of that place If you be otherwise minded God shall reveale even the same unto you Phil. 3.15 If therefore say they the Church thinke any thing different from the written word that proceedeth from the holy Ghost For the Apostle comforteth and confirmeth the godly that albeit they did not understand somewhat of that which there hee had written or were of any other judgement in it yet that hereafter they should be taught it of God and should know those things to be true which he had written When as therefore it is denied that the holy Ghost reveales any thing diverse from that which is written the rule and mastership of the Spirit in the Church is not taken away but the same Spirit is matched with himselfe that is with the rule of the
with wisedome of words lest the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it be unto the reprobates who contemne the truth or stubbornly reject it as the Apostle saith If our Gospel be hid it is hid to them that aâ—e lost in whom the god of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospel of Christ should not shine unto them All the day long have I stretched forth my hands to a disobedient and gain-saying people The words of his mouth are iniquity and deceit hee hath left off to understand and to doe good I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise men and men of understanding and hast opened them unto babes Now if they reply againe 2 Instance Divine matters are obscure unto all men 1 Cor. 2.14 Answ Not of themselves but through our naturall blindnesse which in the regenerate is cleared by Gods spirit Luke 8.10 2 Cor. 3.15 that divine matters are hard and obscure to all men as it is said The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned they should have called to mind 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture but of the blindnesse of mans minde 2. That the obscurity sith in very deed it is not in the Scripture but seemeth to be the fault of our nature doth not alwaies remain in those who are regenerate but is removed from them by the illumination of the holy Spirit according to those sayings It is given unto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand Vntill this day when Moses is read the vaile is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the vaile shall be taken away From this very place may wee easily refute that which they object That wee our selves 3 Instance The Scripture a long time not knowne Answer in that we say the Scripture hath not been understood for these many ages in the Popish Church doe confesse the obscurity of it For the ignorance which hath bin from the beginning of the world and shall be to the end in the adversaries of the truth is not to be imputed to the obscurity of the Scriptures but their owne perversenesse who have not a desire to know and imbrace the truth as Paul saith Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. therefore God shall send them strong delusions that they shall beleeve lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Many places obscure Answer yet wee confesse that some places of Scripture are more dark and difficult than others But 1. They are such that although they were not understood yet the ground may both stand and be understood 2. The interpretation of these places dependeth not on the authority of men but the exposition of them is to be sought by conference of other places of Scripture more clear 3. If we cannot finde it yet lest we should affirme any uncertaine thing concerning divine matters our conscience not satisfying us in it we must suspend our judgment untill God shall open unto us some certaine meaning and in the mean season we are to hold those with thankfull mindes in which God hath left no place of doubting for us But when we answer thus unto our adversaries they rise againe upon us out of those things which we grant them For because we confesse that some places of Scripture are harder to be understood then others 5 Instance because of the dulnesse and slownesse of mans minde in learning divine matters Of the necessity of interpretation Acts 8.13 neither those things which are most cleare are understood of the people as the Eunuch of Queen Candaces doth complain and that the Ministry it selfe was therefore ordained of God in the Church for that it seemed good unto the holy Ghost to add for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selves in writing and teaching doe expound the Scripture and do exhort all men to the reading and hearing the exposition thereof out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessary and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controversie to be received Answ 1. It is necessary as a helpe and instrument not as if it were impossible to know the truth without it But wee confesse 1. That the interpretation of Scripture is necessary in the Church not for that without this to come to the knowledge of heavenly doctrine is simply impossible whereas both God is able when it pleaseth him to instruct his even without the Scripture it self much more then without the exposition of his Ministers and the godly learn many things out of Scripture without interpreters and of the contrary side except the eies of our minds be opened by the grace of his holy Spirit heavenly doctrine seemeth alwaies alike obscure unto us whether it be expounded by the word of the Scripture or of the Church but for that it pleased God to appoint this ordinary way of instructing us and himself hath commanded the maintainance and use of his Ministry in the Church that it should be an instrument which the holy Ghost might most freely use for our salvation 2. Although interpretation of Scripture be necessary Answ 2. Though interpreting be necessary yet so that it must not be a depraving of Scripture yet this is so farre from granting any license to the Ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone comprehended in the Scripture then this very function of expounding the Scripture For to interpret another mans words is not to faigne at our pleasure a meaning either divers from them or repugnant unto them but to render the same meaning and sentence either in moe words or in more plaine words or at least in such as may be more fit for their capacity whom we teach and withall when there is need to shew that this is the minde of the author which we affirme to be Now such an interpretation of Scripture is made by this meanes 3 Points to be observed in interpreting Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared
same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. That he was made of God a Minister not of the Letter but of the Spirit he said before That the Epistle of Christ was ministred by him and written not with inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
3 Why this comfort alone is sound and good THat this comfort alone is sound and true it is apparent 1. Because it alone faileth us not no not in death For whether we live or dye we are the Lords And Rom. 14.8 Rom. 8.35 who shall separate us from the love of Christ Neither death nor life c. 2. Because it alone standeth impregnable and invincible it alone sustaineth and assoileth us against all the assaults and attempts of Sathan For Sathan thus giveth the on-set 1. Thou art a sinner Comfort makes answer But Christ hath satisfied for my sin and hath redeemed me by his precious bloud that now I am no longer mine own The temptationâ— of Sathan with their remedies out of this only consolation but belong unto him 2. Sathan againe assaileth thee Thou art a child of wrath and an enemy of God Ans I am so by nature and before reconcilement but I am reconciled by God through Christ and received into grace and favour with him 3. Againe he casteth in thy teeth But thou must dye the death Answ Christ hath delivered me from the power of death and I know that by Christ I shall escape out of the hands of death into life eternall 4. Hee urgeth further But in the meane time many miseries happen unto the godly Answ Our Lord and Master guardeth and defendeth us in them and effecteth that they work for our good 5. He yet replieth But how if thou lose the grace of Christ For thou mayest fall and perish because it is a long steep way to heaven Answ Christ hath not onely merited his benefits for me but also bestoweth them and perpetually preserveth them in mee and giveth me perseverance that I faint not and fall from grace 6. He persisteth What if grace pertaine not unto thee and thou be not of the number of them who are the Lords Answ I know that grace pertaineth unto mee and that I am truly Christs 1. Because the holy Spirit testifieth unto my spirit that I am the child of God 2. Because I have true faith and the promise is generall pertaining to all that beleeve 7. He presseth neerer What if thou have not a true faith Ans I know that I have a true faith by the effects thereof because I have a conscience stedfastly relying on God and an earnest will and fervent desire to beleeve and obey God 8. He assayeth yet once more Thy faith is weake and thy conversation or repentance imperfect Answ True But yet it is entire and unfeigned And I know Luke 19.26 Mar. 9.24 that to him which hath shall be given Lord I beleeve help my unbeliefe In this great and dangerous conflict whereof all the children of God have experience Christian consolation standeth fixed and immoveable and at length concludeth Therefore Christ with all his benefits appertaineth unto me 4 Why this comfort is necessary BY that which hath been spoken it appeareth that this comfort is very necessary for us 1. For our salvation that we faint not nor despaire in temptation and wrestling of conscience 2. For the worshipping of God For that wee may worship God in this life and in the life to come to which end we were created we must come out of sin and death not rush into desperation but be sustained with sure comfort unto the end 5 How many things are required for the attaining unto this comfort THis is resolved in the Catechisme question here immediately following Quest 2. How many things are necessary for thee to know that thou enjoying this comfort mayst live and dye happily Answ Three a Mat. 11.28 29 30. Ephes 5.8 9. The first what is the greatnesse of my sinne and misery b John 9.41 Mat. 9.12 Rom. 3.11 1 John 1.9 10. The second how I am delivered from all sinne and misery c John 17.3 Acts 4.12 c. 10.43 The third what thankes I owe unto God for this delivery d Ephes 5.10 Psal 50.14 Matth. 5.16 1 Pet 1.12 Rom. 6.13 2 Tim. 2.15 The Explication THese three are the whole matter and severall parts of this Catechisme which jump in with that division of Scripture into the Law and the Gospel and are sutable with the differences of those parts as before hath been delivered 1 The knowledge of our misery is necessary for our comfort not that of it self it ministreth any comfort or is it self any part thereof Why the knowledge of our misery is necessary for of it self and in it own nature it terrifieth rather then comforteth us But it is necessary for our comfort To stirre up in us a desire of delivery thence 1. Because it stirreth up in us a desire of delivery as the knowledge of his disease kindleth a desire of remedy in the sick man whereas on the other side if we have no knowledge of our misery we affect not our delivery as the sicke man when he hath no sense nor feeling of his disease consulteth not the Physician Now if we desire not delivery we do not seek it if we seek it not we obtaine it not because God giveth delivery only to those that seek it it is opened only to him that knocketh as it is said in Scripture Mat. 5.6 7.9 Mat. 11.28 Iâ—a 37.15 To him that knocketh it shall be opened Aske and it shall be given you Blessed are they that hunger and thirst after righteousnesse Come unto mee all ye which labour I dwell in a contrite spirit So then That which is necessary to stir up in us a desire of deliverance that is also necessary for our comfort But the knowledge of our misery is necessary for the desire of salvation or deliverance Therefore the knowledge of our misery is necessary for the obtaining of our comfort necessary I say not as a cause working and effecting comfort but as a motive inducing us to pursue after it for of it selfe it breedeth terrour but this terrour is good for us when faith accompanieth it 2. That thereby we may be the more thankefull for our delivery To work in us thankfulnesse for our delivery For we should waxe ungratefull if we understood not out of how great miseries we were delivered because we should never judge aright of the greatnesse of the benefit and so should not attaine unto our delivery whereas that is performed onely to the thankfull 3. Because we can be no fit hearers of the Gospel To prepare and make us fit hearers of the Gospel without the knowledge of our sin and wretchednesse For unlesse by the preaching of the Law concerning sin and the wrath of God there be a preparation made to the preaching of grace there followeth carnall security and our comfort is made unstable because sound retired comfort and carnall security cannot stand together Hereof it appeareth that we are to begin from the preaching of the Law after the example of the Prophets and Apostles that thereby men may be cast
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
so much the more vehemently is his wrath kindled and the punishment is more aggravated whereupon are those sayings The wickednesse of the Amorites is not yet full Gen. 15.16 Mat. 23.35 That upon you may come all the righteous bloud c. Answ 2. We deny also the Minor For although God suffer originall sin that is the corruption and guilt of nature to passe unto all posterity yet together with this he of his meer mercy doth set bounds and limits for sinne that the posterity may not alwaies pay for the actuall sins of their ancestors or imitate them and that it may not be of necessity that the children of evill Parents should be evill or worse or more miserable then their Parents Object 7. The sonne shall not beare the iniquity of the father Ezek. 18 20. Therefore it is injustice that Adams posterity should beare the punishment of the sin of Adam Ans True it is the son shall not beare the iniquity of the father or shall not satisfie for his fathers mis-doing but with this condition If himselfe approve not or fall not into the same but disliketh and avoideth it But wee justly beare the sinne of Adam Foure causes for which Adams posterity abideth the punishment of his sin 1. Because wee all approve of the offence and imitate the same 2. Because the fault is so Adams that it also becometh ours for wee were all in Adam when hee sinned and therefore as the Apostle witnesseth We all sinned in him 3. Whereas Adams whole nature was guilty and wee as a part of him proceed out of his substance and masse Rom 5.19 we cannot but be guilty also our selves 4. Because Adam received the gifts of God to be imparted unto us on that condition if himselfe did retaine them or lose them unto us if himselfe lost them Whereas then Adam lost them he lost them not only in himself but in all his posterity also Object 8. All sin is committed with the will but Infants want will Therefore they commit no sin Answ 1. We grant this argument if it proceed on actuall sin not on originall which is the corruption of nature Ans 2. We deny the Minor because Infants want not the faculty and power of will and though in act they will not sin yet they will it by inclination Repli on the first answer The corruption and defects of nature rather deserve pardon and commiseration then punishment and reprehension as Aristotle testifieth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 3. cap. 5. No man reprehendeth the defects of nature but originall sin is a defect of nature Therefore it deserveth not punishment Answ The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour as if a man become blind either by nature or by some disease or stroke he is rather to be pitied for it then upbraided But such defects as are procured by some misdemeanour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as originall sinne was these all men worthily reprove as Aristotle himselfe there addeth But every man checks such a one as becometh blinde through wine-bibbing or any other mis-behaviour And thus much touching originall sinne Of actuall sin and the rest of the distinctions of sin and of the causes and effects of sin What actuall sin is ACtuall sin is every inward and outward action which was repugnant to the Law of God as well in the understanding will and heart as in outward actions and the omitting of those things which the Law commandeth as to thinke to will to follow and to doe evill or not to know not to will to flye to omit that which is good Hitherto belongeth that division into sins of commission or fact and sins of omission The second division of sin THe second division of sin is thus Reigning sin There is reigning sin and sin not reigning Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit and is therefore subject to everlasting death unlesse he repent and purchase pardon by the death of Christ Or sin reigning is all sin which is repented of and which is not resisted by the grace of the holy Spirit and for which not onely according to the order of Gods justice but also for the thing it selfe he is guilty of eternall punishment who hath it Of this it is said Rom. 6.12 1 John 3.8 Let not sin reigne in your mortall bodies Also He that committeth sin that is to say he which of purpose sinneth and delighteth therein is of the Divell where John speaketh of Reigning sin It is called Reigning 1. Because we pamper it and become slaves unto it Two causes why reigning sin is so called 2. Because it hath rule over man and maketh him guilty of eternall damnation Such are all sins in the unregenerate and some also in the regenerate as errours in the foundation of faith and slidings and fallings against their conscience wherewith a sure confidence of remission of sins and true and lively comfort cannot consist unlesse they repent for that they very regenerate may run head long into reigning sin the dolefull falls of those most holy men Aaron and David doe sufficiently declare Sin not reigning Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit and is therefore exempt from eternall death because he repenteth and obtaineth remission by Christ Such kind of sins are all the defects inclinations wicked desires and many sins of ignorance omission and infirmity which remaine in the faithfull as long as they are in this life which notwithstanding they acknowledge bewaile and hate in themselves yea they resist them and pray daily that they may be forgiven them through Christ their Mediatour saying Forgive us our debts and therefore in these they hold fast and imbrace faith and consolation in their Saviour and Redeemer If we say wee have no sin we deceive our selves 1 John 1.8 Rom. 7.17 Rom. 8.1 Psal 19.12 and there is no truth in us It is no more I that doe it but the sin that dwelleth in me There is no condemnation to them that are in Christ Jesus which walk after the Spirit Who can tell how oft hee offendeth Lord cleanse thou me from my secret faults That vulgar distinction of sinne into Mortall and Veniall sin may be reduced unto this distinction of Reigning Mortall and Viniall sin and not reigning sin For although all sin in his proper nature be Mortall that is deserveth everlasting death yet Reigning sin may most fitly so be called wherein whosoever persevereth finally perisheth Now it becometh Veniall that is to say it effecteth not everlasting death when in the regenerate resisting it by the grace of Christ it waxeth not reigning not that of it selfe it deserveth remission or that it is not worthy of punishment but because it is by grace through Christs satisfaction pardoned unto them that
beleeve and is not imputed to them unto condemnation according as it is said Rom. 8. â— There is no condemnation to them which are in Christ Jesus c. And in this sense the distinction of Mortall and Veniall sin may be retained but by no meanes in that sense in which it is used of the Popes Favourites as What the Papists take Mortall and Veniall sin to be if that were Mortall sinne which for the grievousnesse thereof deserveth eternall death that Veniall which for the lightnesse thereof deserveth not eternall death at Gods hands but some temporall punishment onely I had rather in stead of Mortall and Veniall sin use the names of Reigning and Not reigning sin Why the names of Mortall and Veniall sin are impertinent and to be rejected 1. Because the names of Mortall and Veniall sin are obscure and doubtfull For all sins are Mortall and John also calleth Mortall sin or sin to death the sin against the holy Ghost 2. Because the Scripture useth not these termes especially the name of Veniall sin 3. Because of the errours of the Papists who terme Veniall sins those which are light and deserve not eternall paines whereas the Scripture saith Cursed is every one that bideth not in all c. Deut. 27.26 James 2.10 Rom. 6.23 He which faileth in one point is guilty of all The wages of sin is death Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven In a word every sin is in his owne nature Mortall to wit it deserveth everlasting death but it is made Veniall that is it accomplisheth not death eternall in the regenerate by grace through Christ Object 1. But the Elect fall not from grace Answ Finally they doe not But they who sin mortally and doe not repent perish This falleth not to the Elect that they should fall finally but before the end they fall easily and often Object 2. The will of God is unchangeable but hee will the salvation of the Elect Therefore it is unchangeable Answ I grant that it is true concerning the purpose and counsell of God but not concerning our affiance which we have of the remission of sins for our comfort standeth not together with errours which are contrary to the foundation and with sinne committed against our consciences For then are wee said to have remission of our sinnes when wee apply these benefits to our selves Now in Christ Jesus ye which once were farre off are made neere by the the bloud of Christ Ephes 2.13 Hosea 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God The Elect may sin against their consciences yet not to death Object 3. Hee that is borne of God sinneth not Therefore the regenerate sinne not Answ 1. He sinneth not to death For the Elect do not wholly forsake God albeit they sinne against their consciences but they retaine still some beginning of true godlinesse by which as by sparkles they are stirred again to repentance as David Peter and others 2. He sinneth not as he is regenerated but he sinneth as long as he abideth in this life sinne not reigning in him and yet sometimes reigning too as he is not regenerated by the Spirit of God but is as yet carnall Regeneration but begun in this Iâ—fe For regeneration or the renuing of us to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished For so doth John himselfe pronounce of himselfe and all the Saints in this life 1 Epist cap. 1. If we say that we have no sin we deceive our selves and the truth is not in us If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse This is therefore the meaning of John that the regenerate indeed doe sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to evill desires that they cast away all love of godlinesse and repent not For alwaies in the regenerate there remaineth some remnant of a regenerate nature which causeth either a strife against sin or else true repentance that is it suffereth them not to sin to death or everlasting destruction or wholly to forsake God And this consolation so long they enjoy as they know themselves to be regenerated that is as they keep faith and a good conscience Object 4. 1 John 3.9 1 Pet. 1.23 It is said His seed remaineth in him neither can he sin because hee is borne of God And being borne anew not of mortall seed but of immortall by the word of God who liveth and endureth for ever If therefore the seed of Gods word never dieth in them that are borne anew they ever remaine regenerate and ever retaine grace neither ever fall into reigning sin The regenerate in this life may and doe oftentimes lose the grace of God in part but not in whole Answ 1. The regenerate may lose and doe often lose grace and the holy Spirit as concerning some gifts sometimes mo sometimes fewer although they lose it not if we respect all the gifts For there abideth in them some beginning or print of true faith and conversion which although when they yeeld to evill inclinations or desires it is so oppressed and darkened that it neither can be knowne of others neither confirme them of the grace of God and their own salvation for the present yet it suffereth them not wholly to forsake God and the knowne truth and to cast away their purpose of embracing by faith the merit of the Son of God Psal 51.10 12. So David prayeth Create in mee a cleane heart O God and renew a right spirit within mee Againe Restore me to the joy of thy salvation He had lost therefore cleannesse of heart rightnesse and newnesse of spirit and the joy of salvation which he beggeth of God to be restored unto him and yet did he not wholly want them for otherwise he would not have asked neither would he have looked for from God this renewing and restoring 2. The seed of God that is the word of God working true faith and conversion in the Elect abideth and dyeth not in the regenerate as concerning their conversion and finall perseverance how ever they fall often grievously before their end 1 John 2.19 If they had been of us they would have continued with us Object 5. Mat. 7.17 Man in this life is not simply good and therefore his works are not alwaies good A good tree cannot bring forth evill fruit Answ It cannot as it is good For if it be simply good all the fruit thereof is good which shall come so to pass in the life to come But if it be partly good and partly evill such is the
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 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 man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
motions even of wicked wils are raised and ruled by the will of God and many of these disagree from the law of God and are sinnes God seemeth to bee made the causer of sinnes The answer is That it is a Paralogisme of the Accident For they disagree from the law not as they are ordained by or proceed from the will of God for thus farre they agree very well with the justice and law of God but as they are done by men or Divels and that by reason of this defect because either they doe not know the will of God when they doe it or are not moved by the sight and knowledge thereof to doe it that is they doe it not to that end that they may obey God who wil so have it For whatsoever is done to this end it disagreeeth not from the law seeing the law doth not but with this condition either command or forbid any thing if God hath not commanded a man to doe otherwise So doth the Law of God forbid to kill any man except whom God had commanded any to kill Whosoever then killeth a man God not commanding it he out of doubt doth sin and offendeth against the Law Neither doth God dissent from himselfe or his Law when he wil have some thing done either by his revealed or secret will otherwise then according to the generall rule prescribed by himselfe in the law For he hath such ends and causes of all his purposes as that they cannot but most exactly agree with his nature and justice Object 5. Liberty which is guided of another cannot be an image of that liberty which dependeth on no other which is in God But the liberty of mans will is the image of the liberty which is in God Therefore the liberty of mans will dependeth not or is not guided by the will of God Wee deny the Major For seeing that every thing which is like is not the same with that unto which it is like to conceive in some sort the liberty of God it is enough that reasonable creatures doe worke upon deliberation and free election of wil albeit this election in the creatures is both guided by themselves and others in God by no other then by his owne divine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not away the image as neither the likenesse and similitude of some parts taketh away the dissimilitude of others Wherefore the liberty of reasonable creatures both is governed of God and is notwithstanding a certain image of the liberty which is in God because it chuseth things once known unto it by her own and free or voluntary motion For as of other faculties or properties so also of liberty it is impossible that the degrees should be equall in God and his creatures whereas all things are infinite in God and finite in his creatures Seeing therefore wisdome righteousnesse and strength in the creatures is the image of the unmeasurable wisdome righteousnesse and power which is in God a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God Object 6. If the creature cannot but do that which God will have done and cannot doe what God will not have done the will hath no active force but is wholly passive especially in our conversion which is the work of God Likewise there is no use of lawes doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeavour We deny the consequence The will is not idle or meer passive when God worketh by it no more then the sun rain and such like instruments of Gods operation We deny the consequence because the first or principall cause being put the second or instrumentall cause is not thereby taken away For as God lightneth the world and doth quicken the earth bringeth forth corn nourisheth living creatures and yet are not the instruments of Gods working idle as the sun the rain the earth husbandmen and food So God converteth men ruleth their purposes wils and actions that is teacheth and moveth them to approve and chuse what he will by lawes by magistrates by doctrines by rewards by punishments and lastly by their owne will all which he useth as instruments not as if he could not without these enlighten the minde with notions and incline the will but because it so seemeth good to him to exercise his power by these If they reply that that would necessarily come to passe so which is done and even without them and therefore they are in vain used Wee deny the Antecedent Albeit God was able to have wrought what he would without the will yet because he will work by the will the working of the wil is not in vain For although God were able to move mens wils without these and if hee had so decreed to doe men doubtlesse should doe without these what now they do being moved by these yet whereas God hath once so decreed the effects as he hath also appointed their second instrumentall and impulsive causes that verily shall be done which God will have done but yet not without middle and second causes by whose means and working coming between and interposed God will bring his purposes and decrees to passe Luke 11.13 He will give his holy Spirit to those who ask him Whom he hath predestinated Rom 8.30 them hath hee also called If they reply again Although it be granted that these are not in vain in those in whom God will shew his force and be effectuall by them yet in others who are not moved by them there is no use of them Ans 1. Although there were no use yet because that it is not known unto us whom God will move or not move wee are to labour in teaching and urging all and to commit the event and fruit of our labour to God Preach the word be instant in season c. 2 Tim 4 3â— Ezek. 3.19 If thou warn the wicked and he turn not from his wickednesse he shall die in his iniquity but thou hast delivered thy soul Ans 2. The consequence followeth not from the denyall of one particular to the denyall of the generall or from an unsufficient ennumeration For although many obey not teaching and admonition neither are moved with rewards and punishments yet this use is great that by this means their naughtinesse and stubbornesse is opened and so the justice of God made more manifest in their punishment John 15.24 If I had not done works among them which none other man did they had not had sin Rom. 1.19 20. God hath shewed it unto them to the intent that they might be without excuse Wee are to God the sweet savour of Christ in them that are saved and in them who perish Repl. 2 Cor. 2.15 Externall discipline is called the righteousnesse of the flesh Therefore it dependeth on mans will The consequence
of this reason is to be denied which doth not hold from the position or putting of the second cause to the removing of the first cause For as it followeth not The Sun causeth day therefore God doth not so neither doth this follow The unregenerate perform outward discipline therefore they do it God not causing it in them nor ruling and directing them Object 8. They alledge testimonies also Which confirme that men doe evill or good with free will As The children of Israel offered free gifts unto the Lord. I have set before thee life and death Exo. 25.2 35.3 Deut. 30.19 How the Scriptures admit liberty of will good and evill blessings and cursings Therefore chuse life that both thou and thy seed may live But in these and all the like places only that liberty of mans will is affirmed which hath been spoken of before that is that the Will obeyeth or withstandeth the precedent judgement of the understanding with free and voluntary motion without any constraint but the government of God is not at all removed from voluntary actions For it was shewed before that this liberty of Will doth not stand against that necessity which by the providence of God doth accompany it Object 9. They bring forth testimonies also in which necessity is removed and taken away from voluntary actions Levit. 22.19 Acts 5.4 Of these ye shall offer willingly Whiles it remained appertained it not to thee 1 Cor. 7.37 And after it was sold was it not in thine owne power Hee that standeth firme in his heart that he hath no necessity but hath power over his owne will c. As every man wisheth in his heart 2 Cor. 9.7 1 Pet. 5.2 What necessity the Scripture removeth from voluntary actions so let him give Feed the flocke of God caring for it not by constraint but willingly But these sayings speak of obligation or binding which sometimes is signified by the name of necessity as the freeing from any bond by the name of liberty as Levit. 22. Act. 5. partly of coaction or constraint as 2 Cor. 9. and 1 Pet. 5. or also of need as 1 Cor. 7. which yet may be referred to obligation or bond by which the Parents are bound to have regard of the infirmity of their children So also the power of Will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the removing of any obligation or coaction doth not at all take away the unchangeablenesse of voluntary actions which unchangeablenesse hangeth on the decree of God For as wel his will who is not bound neither by any need or want constrained is guided and moved by the purpose and counsell of Gods providence as his whom either bond or need constraineth to resolve of any purpose Wherefore the Scripture denieth not that the will is moved and ruled by God when it is not driven by bond or want or feare to do any thing for there are besides these many other reasons and causes by which God can move it either to will or not to will How in Scripture God is said not to will that which yet he will Jer. 7.13 14. Mat. 23.37 Object 10. They bring places of Scripture which testifie that men will or doe somewhat God bidding and willing otherwise Because I have called you and ye have not answered I will doe unto this house as I have done to Silo. Jerusalem Jerusalem how often would I have gathered thy children even as the hen gathereth her chickens under her wings and ye would not If then they did that which God would not their actions did depend only on their owne will and not of Gods Answ It is a fallacy concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sins but hee will them as they are punishments of sins and the execution of his just judgement Wherefore this consequence holdeth not God will not the actions of the wicked as they are sinnes Therefore simply he will not have them to be done but they depend only on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his justice and nature he would not by reason of his goodnesse infinite and passing measure suffer them to be done If they reply That God would things contrary to these which men doe as it is said How often would I have gathered thee and therefore it is done onely by the will of men whatsoever men doe the same answer serveth that God would the obedience of all his reasonable creatures towards his Law as concerning his commanding and approving it For he requireth it of all and bindeth all to it and approveth it in all as being agreeable to his nature and purity but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approveth and requireth The Lord hath not given you an heart to perceive and eyes to see Deut. 29.4 and eares to heare unto this day 2. Whether there be any liberty in us and what it is THat there is liberty of will in men it is proved 1. Because man was made to the Image of God and free-will is part of the Image of God 2. By places of Scripture Let us make man in our Image according to our likenesse Gen. 1.26 Syrac God made man from the beginning and left man in the hand of his counsell 3. By the definition of that liberty which agreeth to man for man worketh upon deliberation that is freely knowing desiring and refusing this or that object And because the definition agreeth unto man therefore also doth the thing which is defined agree to him The doctrine of Originall sin not overthrowne by that liberty which we hold to be in man Object 1. If there be in man liberty of will the doctrine of Originall sin is overthrowne for these are contrary Not to be able to obey God and To have liberty of will Ans They are not contrary because we have liberty to will and do good only in part to wit as we are regenerated by the holy Spirit but not in whole and full neither in that degree in which before the fall we had it and shall have it in the life to come Again although the unregenerate are only able to will those things which are evill yet they will them upon deliberation without constraint even by their owne proper and inward motion and therefore freely Ability to chuse as well good as bad is not necessarily joyned with free-will Object 2. He that hath not ability to chuse as well good as bad hath not free-will and arbitrement but man hath not ability to chuse as well good as evill Therefore hee hath not free-will Ans
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
him and to shew forth more and more his bounty and goodnesse doth adorne it with free rewards How God is said to wish our conversion and good works and yet they not thereby proved to be in our power Deut. 32.29 Luke 19.41 Obj. 3. What God doth wish and will to be done of us that we are able to performe by our selves but God doth wish and will our conversion and our good works Therefore we are able to performe them by our selves And so consequently we need not the operation and working of the holy Ghost Answ This reason is a fallacy deceiving by the ambiguity or the word wish For in the Major proposition it is taken as it useth properly to signifie in the Minor not so God is said to wish by a figure of speech called Anthropopathy making God to be affected after the order of men and therefore the kind of affirmation is divers in the Major and in the Minor But God is said to wish in two respects 1. In respect of his commanding and inviting Two waies God is said to wish any thing 2. In respect of his love towards his creatures and in respect of the torment of them that perish but not in respect of the execution of his justice Repl. 1. Hee it is that inviteth others and is delighted with their well-doing it followeth thereof that their well-doing is in their owne power and not in his who inviteth them but God is he who inviteth us and is delighted with our well-doing Therefore it is in our selves to doe well Answ We deny the Minor because it is not enough that God inviteth us but our will also to do well must be adjoyned which we cannot have but from God only God therefore doth wish our conversion and doth invite all unto it that is he requireth obedience towards his Law of all he liketh it in all and for the love which hee beareth unto his creature hee wisheth nothing more then that all performe it and all be saved but yet a will to performe it they only have whom God doth regenerate by his Spirit Yee have seen all that the Lord did before your eyes Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day Object 4. That which cannot be avoided is not sinne The unregenerate cannot avoid sinne Therefore their workes are not to be accounted sins Answ We deny the Major The inevitablenesse of an ill action doth noth take away sinfulnesse from it For it is enough to make sin if it be voluntary And how much the more necessarily men sin with so much the greater will they sin They cannot therefore pretend necessity to cloak their fault This doth the example of the Divell prove who sinneth so much the more grievously how much the more necessarily hee sinneth wittingly and willingly striving against God and contumeliously despiting him But they doe vainly and wickedly cavill That the justice of God doth not impute those sins to the Divell which he necessarily doth commit after his corruption Likewise That the Divell is now finally and without hope of pardon cast away of God but men have power yet in this life either to persist in sin or to forsake it and therefore those actions only of theirs are sins in which sin cannot be avoided For God is wroth with all sins of men and Divels and punisheth all sins with eternall paines or with equivalent punishment unto eternall Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin for that there is or is not hope of obtaining recovery and pardon For whatsoever is committed against the Law of God that is sin whether it can be avoided or not avoided whether he who sinneth forsaketh his sin or persisteth in it Object 5. They who cannot but sin are unjustly punished but the unregenerate cannot but sin They who necessarily sin are justly punished because they do it voluntarily Therefore God doth unjustly punish them Answ They who necessarily sinne are unjustly punished except that necessity come voluntarily and by their owne will But men have drawne upon them that necessity voluntarily in the first Parents and themselves also doe willingly sinne Therefore God doth justly punish them Object 6. They who have not equall and like ability to chuse good or evill must needs be either all good or all evill The unregenerate have not like ability to chuse good and evill but only liberty to chuse evill Therefore they must needs be all alike evill Answ If the argument be understood of humane nature as it is without the grace of the holy Spirit it is wholly to be granted for it is certaine that all men before regeneration are alike and equally estranged from faith and conversion yea neither would they observe outward discipline behaviour except God bridled them that they should not commit outrage Gen. 20.6 I kept thee that thou shouldest not sin against me But if they conclude that all must needs continue alike evill when the holy Spirit moveth and inclineth their hearts and minds to conversion there is more in the conclusion then in the former propositions For as it is impossible that they should be converted whom God moveth not so it is not only possible but also necessary that they whom he vouchsafeth the grace of regeneration should be converted All that the Father giveth me John 6.37 Hos 13.9 Isa 59.2 shall come unto me Repl. It is said Thy destruction cometh of thy selfe Israel Your iniquities have separated between you and your God Therefore the cause of this difference that some are converted and some not is in the will of man and not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better then others as that they take that grace which others refuse But Hoseas addeth an answer In me only is thy help He sheweth that our safety doth so depend on God that wee cannot have it without his singular mercy and grace Wherefore destruction cometh of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is answered to that of Esaiah Sins separate the chosen from God for a time the reprobate for ever but yet the divine purpose and counsell of God going before by which God decreed to adjoyne those unto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Object 7. He that hath no liberty to doe good and eschew evill is in vaine pressed with precepts and doctrine but the unregenerate have not liberty to doe good workes and omit evill Therefore obedience is in vaine commanded them Ans The Major is to be denied for when
and instrument co-operating and joyntly working of his conversion No generall preventing grace in us which we have in our own power to me or refuse but the speciall grace of the Spirit only worketh in us conversion the want whereof causeth our continuance in sin that is is converted of God and doth convert himselfe For the action of God converting and enclining the Will goeth before the assent of the Will not in time but in nature only 2. The holy Ghost regenerating and converting us worketh in us both new qualities in receiving whereof we are meere passive and worke not our selves for we cannot make to our selves a fleshly heart of a stony and God worketh in us even to will and also new actions in working which we are both passive and active For we being regenerated by Gods Spirit are not stockes but joynt-workers with him because we are made of unwilling and unfit to do good willing and fit and able to do good 3. The holy Ghost worketh this regeneration not without precepts doctrine and other means but by them because it so pleased him Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself But here especially our adversaries will reply again that indeed we cannot be converted to God except his grace prevent us and move us to conversion but this grace preventing those who are to be converted is so far given to all as it is in themselves or in their owne power to use it or refuse it that is to be turned from or to persist in sin And then at length they who have used rightly that first and universall grace preventing all men that is have by their liberty applyed themselves to chuse that good unto the chusing whereof they are solicited but yet not effectually moved of God unto these is given also the subsequent and joynt-working grace so that what they could not have performed without this this now coming between they may do that is may truly turn unto God and persevere This they prove by sentences of Scripture which seem to hang the grace of God upon the condition of mans will Zach. 1.3 Isa 1.19 Jer. 7.13 Turn to me and I will turn to you If ye consent ye shall eat the good things of the earth I called you and ye answered not But it is certainly manifest out of the Scripture that neither any man can be converted except the holy Ghost be given him neither is hee given to all men of God but to those only whom he of his free mercy vouchsafeth this benefit so that the cause is not to be sought in men but in God alone why these rather then they beleeve Gods voice and are turned unto him and therefore all truly might be converted as concerning the liberty and power of God and the changeable nature of mans will but not both in respect of the averting of their nature from God and of that in-bred corruption in all which may indeed be taken away by God but cannot without his working be laid aside or put off by us also in respect of the unchangeable decree of God whereby God hath determined to leave some in sin and destruction into which he hath permitted them to fall and therefore either not to lighten their minds with his knowledge or not to renew their hearts and wils with new inclinations or powers nor effectually to move them to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the adversaries alledge God willeth us to turne to him that he may turne to us that is may turn away and mitigate our punishments and bestow his benefits upon us not as if our conversion were in our own power but because he will effectuate confirme these precepts and commandements in the hearts of his chosen He promiseth good things to those who will obey him not as if it were in our power to will obedience but because he will stirre up by his promises that will in us Hee chargeth the stubborne with their wickednesse not as if it were in their owne power to put it off but because he will by accusing their wilfull stubbornnesse take away all excuse from them when he judgeth them Againe they urge The will of receiving Gods grace goeth not before faith and conversion but is part and the beginning thereof Isa 55.1 Although no man can be converted to doe well without grace yet not only the consequent gifts and benefits of God but the first grace also of his holy Spirit whereby we are converted all who are willing may have seeing God promiseth that he will give to all that will As All yee that thirst come to the waters but all may will Therefore all may be converted We deny the Minor Repl. The will of receiving goeth before the receiving it selfe Therefore they who as yet have not grace may have will to receive it We deny the Antecedent as concerning the grace of conversion for no man can desire this except he have the beginning of it in him For It is God who worketh in us both to will and to doe Phil. 2.13 Wherefore the will of beleeving and repenting is the very beginning of faith and conversion the which whosoever have true and unfeigned it is increased and perfected in them as it is said Hee that hath begun this good worke in you will performe it Object 11. They gather also collect these sayings which promise Gods bounty with a condition of our obedience As If thou wilt enter into life Mat. 19.17 Luke 10.21 Gods promises not unprofitable though made with an impossible condition to the unregenerate which yet is made possible to the regenerate by Christ keep the commandements Likewise Do this and thou shalt live Out of these thus they reason A promise which hath adjoyned an impossible condition is unprofitable and mocketh him unto whom it is made but Gods promises have an impossible condition Therefore they are all uncertain yea never to be performed and nothing but a mockery Ans We deny the Major For the promise even in those who receive it not hath this use that it may be made manifest that God doth not rejoyce at the destruction of any and that he is just in punishing when as he doth so invite them unto him who through their ingratitude contemn and refuse Gods promises 2. We distinguish that unto them indeed the promise is unprofitable to whom the condition adjoyned is never made possible through faith grace of justification by Christ of regeneration of the holy Ghost but so it is made possible unto the elect Wherefore God deludeth neither but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life and how unworthy they are of Gods benefits and shal never be partakers of them unlesse by the free mercy of God they be exempted from destruction Further also he allureth more and more and
confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
that the regenerate neither perfectly nor continually can obey God and that Reasons to prove the former doctrine as the beginning so the continuance of our conversion dependeth of God is confirmed besides these testimonies by evident reasons as 1. We receive all good things from God much more then these good things which are the greatest of all Jam. 1.17 that is our conformity with God and perseverance therein 2. Nothing can be done besides the eternall decree of God but the good works which the converted doe Ephes 2.10 God from everlasting did decree We are his workmanship created in Christ Jesus unto good workes which God hath ordained that wee should walke in them Jer. 1.5 Before I formed thee in the wombe I knew thee and before thou camest out of the womb I sanctified thee Wherefore they are able to doe neither more nor lesse of such workes then God hath decreed to worke in them by his Spirit 3. The gifts of the holy Spirit are not in the will and power of men but in the power of the Spirit who dispenseth them All these things worketh even the selfe same Spirit distributing to every man severally as he will 2 Cor. 12.11 Ephes 4.7 2 Thes 3.2 Vnto every one of us is given grace according to the measure of the gift of Christ All men have not faith Now perseverance in true godlinesse and a will and desire to persevere and the craving of the confirmation strengthening and aide of the holy Spirit are no lesse the gift of the holy Spirit then regeneration it selfe and faith and conversion as hath been shewed before Wherefore to persevere in faith and conversion is no more in our power then to beleeve and be converted 4. In whose power and arbitrement our perseverance is be is the preservation of our safety But God and not we is the author and preserver of safety John 10.28 No man shall plucke my sheep out of my hand Therefore our perseverance is not in our owne power and arbitrement but in Gods 5. As our conversion so also our perseverance is the free gift of God that is As God findeth no cause in us why to convert us so neither findeth he cause in us whereby he should be moved to keep us being converted that wee doe not defect or fall For neither is there cause in us why he should more keep us from falling away then our Parents in Paradise neither is the chiefe cause in the Saints themselves why God should defend some rather then some against temptations and sins as Samuel and Josaphat rather then Sampson and David But if to persevere were in our power or not to persevere then the cause of this diversity should be in us Wherefore perseverance in godlinesse and abstaining from sin is not to be ascribed to our selves but to the mercy of God But against the former sentence to wit that even the best workes of the Saints in this life are not perfectly good and therefore are not able to stand in the judgement of God and to please God but by the imputation of Christs satisfaction the Papists oppose themselves Object 1. The Workes of Christ and the holy Spirit say they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his Spirit Wherefore it is necessary and must needs be that they are pure and perfect and please God even as they are considered in themselves For God cannot condemne his owne workes although he examine them according to the rigour of his judgment The good workâ— of the regenerate are not perfect so long as themselves who work joyntly with the spirit are not perfect We answer to the Major The workes of God are pure and worthy no reprehension as the workes of God and such as God worketh but not as they are depraved by the creature neither are they alwayes pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are done by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of God but impure and unperfect and according to the sentence of the Law subject to damnation if the creature by which God worketh them be corrupt and vicious that is depraved by the not knowing of God and by averting from God Object 2. God cannot condemne the members of his Son There is no condemnation to them that are in Christ Jesus Rom. 8.1 The regenerate are the members of Christ Therefore even as they are considered of themselves they and their workes cannot be condemned in the judgment of God Answ There is more in the conclusion then in the premisses The imperfections of the regenerate and their workes are blotted out and pardoned in Christ For this only followeth that the Saints cannot be condemned but this cometh in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth God not because it perfectly agreeth with the Law but because the defects and faults which cleave unto it are pardoned through Christ Object 3. Christ in judgment will render unto every one according to his workes But the severity of Gods justice doth not render good according to workes which are not perfectly good Wherefore the workes of Saints are so perfect as that they cannot be condemned in the judgement of God We answer unto the Major The justice of God doth not render good but according unto perfect workes if hee judge legally according to the covenant of perfect obedience towards the law But he rendreth good also according to the imperfect workes How Christ will render unto every one according to his workes and such as deserve damnation except the sin that cleaveth unto them be pardoned when as he judgeth according to the Gospel that is not according to the covenant of workes or our owne obedience which should satisfie the law but according to the covenant of faith or of the righteousnesse of Christ applied unto us by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceed and which they as effects thereof doe shew to be in men Object 4. The Scripture in many places ascribeth perfection of good workes to Saints even in this life and saith that they are perfect and did walke with their whole and perfect heart before God I have sought thee with my whole heart Psal 119.10 Psal 119.2 Genes 6.9 2 Chro. 15.17 Matth. 5.48 In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life And in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Noah was a just and upright man in his time The heart of Asa was perfect in all his dayes Be ye perfect as your Father
in heaven is perfect Answ First these and the like speeches speake of that perfection which is not of degrees but of parts or of the integritie and sincerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not only all the parts of obedience but that degree also which the law requireth in us Such a perfection have not the regenerate in this life They have indeed all the parts of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof untill they enjoy the life to come The perfection of parts is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeavour to obey God and withstand corrupt lusts according not to some onely but to all the commandements of his law The perfection of sincerity is a desire or study of obedience and godlinesse not feigned but true and earnest albeit somewhat be wanting to the parts as touching the degree This perfection to wit both the integrity and sincerity of obedience is in all the regenerate For unto them it is proper to submit themselves to the commandements of God even to all without exception and to begin in this life all the parts of true godlinesse or obedience This is called also the justice of a good conscience because it is a necessary effect of faith and pleaseth God through Christ And albeit in all men even in the most holy much hypocrisie remaineth as it is said Rom. 3 4. Every man is a lyar yet there is a great difference betweene them who are wholly hypocrites and please themselves in their hypocrisy having no beginning or feeling of true godlinesse in their hearts and those who acknowledgeing and bewailing the remnants of hypocrisy which are in them have withall the beginning of true faith and conversion unto God Those hypocrites are condemned of God these are received into favour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed unto them And therefore to this declaration or exposition another is also to be added That they who are converted are perfect in the sight of God not only in respect of the parts of true godlinesse which are all begun in them but also in respect of the degrees of true and perfect righteousnesse of Christ imputed unto them as it is said Colos 2.10 Heb. 10.14 1 Cor. 2.6 14.20 Ephes 4.19 Ye are all complete in him With one offering hath he consecrated for ever them that are sanctified But they reply That the perfection also of degrees is attributed unto the Saints in the Scripture 〈◊〉 Wee speake wisdome among them that are perfect Be perfect in understanding Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man and unto the measure of the age of the fullnesse of Christ But these places also doe not call them perfect in respect of the law of God that is in respect of the degree of knowledge and obedience which the law requireth in us but in respect of the weaker who have lesse light and certainty and readinesse confirmed by use and exercise to obey God to resist carnall lusts and to beare the crosse For so is this perfection expounded That we be no more children Ephes 4.14 Heb. 5.14 Philip. 3.12 wandring and carried about with every winde of doctrine Not as though I had already attained to it or were already perfect They oppose against these answers a place out of John 1 John 4.17 18. Herein is the love perfect in us that we should have boldnes in the day of judgement for as he is even so are we in this world There is no feare in love but perfect love casteth out feare for feare hath painfulnesse and he that feareth is not perfect in love But S. John meaneth not that our love towards God Our regeneration and newnesse of life doth assure us of justification as being an effect thereof Rom. 5.5 but Gods love towards us is perfect that is declared and fully known unto us by the effects or benefits of God bestowed upon us in Christ Or as Saint Paul speaketh Rom. 5. where hee saith That the love of God shed abroad in our hearts by the holy Ghost is the cause why wee doe without feare and with boldnesse expect the day of Judgement and of this mercy and free love of God towards us he signifieth that by this token or testimony we are assured because in this life we are reformed by the holy Spirit to his Image For by our regeneration we are assured of our justification not as by the cause of the effect but as by the effect of the cause Now though regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the truth of our faith unto our consciences And these very words which S. John addeth Love casteth out feare shew that love is not yet perfect in us because wee are not perfectly delivered in this life from feare of the wrath and judgement of God and eternall punishment John 3.21 1 John 3.23 Psal 119. For these two contrary motions are now together in the godly even the feare and love of God in remisse and low degrees their feare decreasing and their love and comfort or joy in God increasing untill joy get the conquest and perfectly cast out all trembling in the life to come when God shall wipe away every teare These places of Scripture are to be understood of the uprightnesse of a good conscience not of any perfect fulfilling of the Law in the godly Object 5. Hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought according to God If our heart condemne us not then have we boldnesse towards God I have not declined from thy Law Therefore the good workes of the regenerate may be alledged and stand in Gods judgement as perfectly answerable unto his Law Answ These and the like sayings doe not challenge to the godly in this life perfect fulfilling of the Law but the uprightnesse of a good conscience without which faith cannot consist or stand as neither can a good conscience without faith As it is said Fight a good fight having faith and a good conscience 1 Tim. 1.18 19. And Then being justified by faith Rom. 5.1 wee have peace towards God through our Lord Jesus Christ For a good conscience is a certaine knowledge that we have faith and a purpose to obey God according to all his commandements and that wee and our obedience though maimed and scarce begun please God not for that it satisfieth his Law but because those sins and defects which remaine in us are forgiven us for the satisfaction of Christ
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
also alwaies most just cause why sometimes for a season God would bereave them of the grace and guiding of the Spirit As it is said And the wrath of the Lord was againe kindled against Israel 2 Sam. 24.1 and hee moved David against them in that he said Goe and number Israel and Judah 2. We answer to the Minor Every forsaking or rather sleeping as it were of the holy Ghost in the regenerate is not a punishment neither done to that end That every forsaking is not a punishment or done to that end as to punish but sometimes also for triall that is for to make knowne and open the weaknesse even of the best and holiest both to themselves and others that they may learne that they cannot for one instant or moment stand against the tentations and assaults of Sathan if they be not presently sustained and ruled by the conduct of the holy Spirit and that so they may be made more watchfull and more earnest to call hereafter for the assistance of the holy Spirit and to beware of relapses and fallings Lastly that both in this life and in the world to come they may the better know and set forth their own unworthinesse and the mercy of God towards them who hath reclaimed and re-called them out of so many and grievous sins unto himself and having deserved a thousand times death and destruction hath not yet suffered them to perish For these causes it is said 2 Cor. 12. Lest I should be exalted out of measure through the aboundance of revelations there was given unto me a prick in the flesh And God hath shut up all in unbeliefe that he might have mercy on all Against this they say Rom. 11. That God doth promise the assistance of his holy Spirit to all that aske it But this is generall only concerning finall perseverance but not so as touching continuall perseverance For God promiseth no where that he will so guide his Saints by his Spirit in this life that they shall never fall By this which hath been said that objection also vanisheth to nothing when they say That the converted seeing they have in their own power to depart from that which is right and to resist have also perseverance in their owne power For although he constraineth not or violently draweth their wils but maketh them of rebels and enemies willingly and of their own accord to become the Sons of God and as concerning mens wils in this life there is nothing more prone then they to evill yet as touching the counsel purpose and working of God evidence of truth constraineth even the adversaries themselves to confesse that it cannot be but that the will of man must then obey when God according to his everlasting counsels hath decreed forcibly to move and encline it either to conversion or to perseverance Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted but rather increaseth and preserveth it and how much the more effectually God moveth it with so much the greater propension and readinesse it both will and doth good which the example of the blessed Angels confirmeth This is also more frivolous that they say That the godly are made carelesse and slothfull and the desire to persevere is diminished in them if they heare that their perseverance dependeth of the grace of the holy Spirit alone For we may very well invert this and returne it upon our adversaries seeing nothing doth more give an edge unto the Saints and those who are indeed godly to a desire and endevour to beware of falling and to a daily and earnest calling upon God then if they knew that they cannot so much as one moment stand against the tentation of the Divell and their flesh except by the vertue and instinct of the holy Spirit they be withdrawn from evill and be forcibly moved to good but contrariwise that opinion as experience teacheth maketh men carelesse and lesse minding to beware of sin by which men imagine that it is in their own power to depart from God listning a while and yeelding to their owne lusts and to returne again to God as oft as themselves think good so to do Now if so be this sentence concerning true perseverance depending on the grace of the holy Spirit breed in the reprobate and profane men a carelesnesse and contempt of God it is both foolish and injurious to judge of the elect and godly by their humour or for their frowardnesse to hide and smother the truth Lastly against the defects of liberty in the second and third state of degree of man they object after this sort If the whole conversion and perseverance doe so depend on Gods will and be the worke of God in men that neither they can have it in whom he doth not worke it neither they cannot but have it in whom he will worke it then not only the liberty The working of â—he instrumentall cause which is our will is not taken away when we put the working of the principall cause which is God but all the action and operation of the Will is taken away and there remaineth only that it be constrained and suffer which is against the Scripture experience the inward strife and combate of the godly our own confession But we answer that the Wil is not therfore taken away when as it doth not resist the Spirit forcibly moving it For to assent also and obey is an action of the Will But when they reply That we make that obedience of the Will in conversion and perseverance wholly the worke of God and so leave nothing to the Will what to do they run into another Paralogisme of consequent whereas they remove the working of the second or instrumentall cause for that the first cause or principall agent is put For that which is so wholly the work of God in man that man is onely as the subject in which God worketh in that we grant the Will is only passive and suffereth and doth work nothing as imprinting or working or maintaining in the Will and heart new qualities or inclinations But that which is so the work of God that the Will of man is not only the object but the instrument also of Gods working and an agent by it own force given it of God in producing an effect in that the Will is not only passive but both active and passive forasmuch as it is to this end moved of the Spirit to worke that it selfe might doe that which God will work by it which also cometh to passe in all the good actions of the Will even as in ill actions also when it is incited either by the Divell or other causes it selfe is not in the meane season idle Wherefore in Ezekiel it is added I will cause you to walke in my statutes and ye shall keep my judgements and doe them The fourth degree of liberty is in man perfectly regenerated after his
glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
punishment severally because they are not sufficient to satisfie Gods justice Object 4. If God punish sins with eternall punishments then either all of us perish or Gods justice is not satisfied Ans If God should punish our sins in us with eternall punishments wee should all perish indeed but he doth not punish them in us with eternall paines neither yet is his justice impeached or violated because hee punisheth our sins in Christ with a punishment temporall but yet equivalent to everlasting This equability doth the Gospel adde unto the Law Repl. If he punish them in Christ and be just he ought no further to punish them in us Therefore the godly are unjustly afflicted in this life Ans The afflictions of the godly are not punishments and satisfactions for their sinnes but only fatherly chastisements and the Crosse whereby they are brought to humility Which that it may be the better understood we are here necessarily to speak of afflictions or calamities but first the next question is to be expounded Quest 11. Is not God therefore mercifull Ans Yea verily he is mercifull a Exo. 34.6 7. and 20.6 but so that he is also just b Psal 10.7 Exod. 20.5 23 7 34.6 Psal 5.56 Nah. 1.2 â— Wherefore his justice requireth that the same which is committed against the divine Majesty of God should also be recompenced with extreme that is everlasting punishments both of body and soule The Explication THis question of the Catechisme is an objection against that doctrine That God punisheth all and every sin with everlasting paines and thus it is framed Object It is the property of him that is exceeding mercifull to remit somewhat of extreme justice but God is exceeding mercifull Therefore he will remit somewhat of extreme justice and will not punish sin with eternall paines Answ We answer to the Major on this wise It is the point of him that is mercifull to remit something but without breach of justice if he be exactly just Now God is so exceeding mercifull that he is also exactly just Therefore he will so exercise mercy that not withstanding he will not impaire his justice And the justice of God exacteth that all sins committed against his soveraigne majesty should be punished with most exquisite that is everlasting paines both of body and soule that there may be some proportion between the crime and the penalty Repl. 1. Exceeding strict justice doth not stand with exceeding mercy in God there is exceeding mercy Therefore in God exceeding strict justice standeth not with it Answ The Major is denied Repl. Thus it is proved Exceeding mercy admitteth mitigating equity but strict and exact justice such as is in God admitteth not this Ergo c. Ans Yes the justice of God admitteth mitigating equity and favourablenesse not by omitting but by transferring the punishment on some other Repl. 2. With him that followeth extreme or strict justice mercy and equity hath no place but God doth strictly execute his Law Therefore with him mercy hath no place Or thus He who remitteth nought of extreme right he is not mercifull but only just but God remitteth nought of his right because he punisheth all sin with sufficient punishment Ans 1. We deny the Minor For God remitteth a great deale of his strict right though he punish sins with eternall paines For as touching the reprobate he useth much favourable dealing towards them whiles he both now deferreth their punishments inviteth them by many benefits unto repentance and in the eternity it self of their punishment wil punish them more mildly then they deserved And as touching the elect he useth much toleration againe towards them because he giveth us his Son and subjecteth him unto punishment on our behalf of his meer mercy obliged bound thereto by no right or merit of ours 2. The Major is denied as false in respect of him who for his wisdome knoweth means of exercising mercy without breach of his justice also in respect of him who whilest he executeth his justice yet rejoyceth not in the destruction of man but had rather he were saved As when a Judge condemneth a robber to the wheele and yet rejoyceth not in his punishment hee though hee seem to execute the extremity of Law yet useth lenity Much more God mingleth marvellous equity with his justice For he is not delighted with the destruction of the ungodly because hee will not the death of a sinner and though hee punish all sins with everlasting paines Ezek. 33.11 yet he also taketh pity on us in deriving the punishment from us and laying it on his Son Repl. 3. The Prophet Jeremy saith Forgive not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the Reprobate Answ 1. It is true when God denieth his mercy unto them repenting What mercy God extendeth to the wicked and except hee have just cause why hee doth not save all But God hath most just cause why he suffereth them to perish even the manifestation of his justice and power in punishing the wicked 2. It is to be understood of that degree of his mercy which hee sheweth towards his chosen even of his mercy whereby he giveth them remission of sinnes his holy Spirit and life everlasting but it is not to be granted concerning that generall mercy whereby he guideth and governeth all creatures Repl. 4. The Lord saith in Isaiah Ah I will ease mee of mine adversaries Therefore God is delighted with the destruction of his enemies Answ These and the like speeches are spoken after the order of men by an Anthropopathy or humane affection and by them is signified that God will the execution of his justice but is not delighted with the death or destruction of men as being his creatures Repl. 5. Nay neither on the penitent doth God exercise mercy For if God punish all sins with sufficient punishment in Christ hee is not mercifull Answ I deny the consequence of this Proposition because he gave us his Son freely who should satisfie for us This satisfaction did the Gospel adde OF AFFLICTIONS Three principall questions there are touching afflictions 1. How many kinds of afflictions there be 2. What be the causes of them 3. What comforts are to be opposed against them 1. How many kinds of afflictions there be Two sorts of afflictions 1. Temporall 2. Eternall SOme afflictions are temporall and some eternall Eternall are the torments of the soule and body ever to endure and never to have end into which all the Divels are to be thrown and all wicked men who are not converted in this life They are called in Scripture hell-fire a worme torment everlasting death because the tortures shall be perpetuall and such as men endure at the point of death who by dying daily can never dye For this shall be everlasting death alwaies to die and never be dead or a continuance of death with infinite excesse
pacifier or reconciler of God and men asswaging Gods wrath and restoring men into Gods favour by intercession and satisfaction for their sins and by causing God to love men and men to love God so that hence issueth an inviolable peace and agreement between God and maâ— How a middle person and a Mediatour differ how Christ is the one the other A middle person and a Mediatour are different because that is the name of the person this of the office both which Christ is between God the Father and us He is a middle person because in him both natures divine and humane are united personally And a Mediatour because he reconcileth us to God his Father albeit in some sort hee is also in the same respect the middle person in which he is a Mediatour because in him two extremes are joyned God and man It is demanded Whether Adam had need of a Mediatour before his fall Answer is to be made by distinguishing of the divers meanings and significations of a Mediatour If a Mediatour be meant to be such a one through whose mediation or by whom God doth bestow his benefits and communicate himself unto us Adam verily even before his fall had need of a Mediatour because Christ ever was that person by whom God the Father createth and quickeneth all things John 1.4 For In him was life to wit all both corporall and spirituall life and the life was the light of men But if the Mediatour be understood to be him who performeth both these and all other parts of a Mediatours office Adam did not stand in need of a Mediatour before his fall We must observe notwithstanding that in the Scriptures this phrase is not found whereby Christ is said to have been the Mediatour also before the fall of man 2. Whether we need any Mediatour with God for us No reconcilement without a Mediatour A Mediatour is necessary for us 1. Because the justice of God admitteth no reconcilement without the recovery and new purchase of his grace and favour therefore it is very requisite that we have an Advocate neither yet without intercession therefore we have need of an intercessor neither without satisfaction therefore a satisfier is necessary for us neither without an applying of these severall benefits for the benefits must be received therefore it became us to have such an applier Lastly not without a purging of sin and a restoring of Gods image in us to the end we may cease to offend him therefore of force we ought to have such a cleanser of our sinfull corruption and renewer of a better nature Now we are not able to perform this to wit to appease God being offended with us and to make our selves acceptable unto God we have need therefore of another Mediatour who may perform this for us 2. God required a Mediatour of the party offending for God as God would not receive satisfaction of himself but would for his justice sake that the party offending should perform the same or else obtain favour by a Mediatour and should himselfe present such a one as should be able to make perfect satisfaction and also should be most acceptable unto God lest he might suffer a repulse and farther such a one as might easily by his favour whereby he should prevaile with God reconcile us unto him through satisfying and making intreaty and intercession for us Now wee were not able to beare this person neither yet to supply any of our race and line sufficient to sustaine the same because wee were all the children of wrath Therefore we stood in need of a third Mediatour which third God tendered unto us even such a one as was both a man and a man most acceptable to God 3. They who to procure their delivery must necessarily satisfie Gods justice either by themselves or by another and are not able by themselves have need of a Mediatour But we to purchase our freedome must satisfie Gods justice either by our selves or by another and by our selves we are not able Therefore wee have need of a Mediatour But exception is made against the distinction of the Major proposition of our reason in appointing either our selves or another thus Ob. Where only one means of satisfying is set down there no other may be enquired after or proposed But the law acknowledgeth and assigneth onely one means and way of satisfying to wit By our selves Therefore wee must not set down any other neither must wee say Either by our selves or else by another Answ We grant the whole reason being understood of the law or according to the declaration of the law For in the law one onely means of satisfying is prescribed and in vain is any other sought after yet so the law assigneth one means that it denyeth not another For the law verily saith that we must satisfie by our selves but it no where saith Only by our selves The law requireth our selves to satisfie the Gospel sheweth Gods mercy admitteth another to satisfie therefore it no where excludeth the means of satisfying by another And albeit God did not expresse this other means in the law yet in his secret counsell hee understood it and afterwards revealed it in the Gospel Wherefore certainly the law discloseth no such means but leaveth it to be discovered by the Gospel Rep. The doctrine then of the Gospel is disagreeing from the law Ans It is not disagreeing for what the Gospel propoundeth that the law denyeth not because the law no where addeth the exclusive particle namely that Onely by us satisfaction ought to be made 4. That a mediatour with God is necessary for us many other things declare 1. The tremblings and torments of conscience in us 2. The pains of the wicked 3. The sacrifices ordained by God whereby was deciphered Christs only and perfect sacrifice 4. The sacrifices of the heathen and Papists whereby they labour to pacifie God because they perceive that we stand in need of satisfaction before God 3. What is the office of a Mediatour What our Mediatour doth with God THe office of a Mediatour is to deal with both parties both the offended and the offender So Christ our Mediatour treateth with either party With God who was offended he doth these things 1. He maketh intercession for us unto his Father and craveth pardon for our fault 2. He offereth himself to satisfie for us 3. He in very deed maketh this satisfaction by dying for us and suffering sufficient punishment finite indeed in time but of infinite worth and value 4. He becometh our surety and promiseth on our behalf that hereafter we shall no more offend him For without this suretiship or promise intercession findeth no place no not with men much lesse with God 5. He worketh this his covenant and promise on our part in us by giving us his holy Spirit What our Mediatour doth with us and life everlasting With us also as being the party offending he doth
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
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
divell hath often professed Christ therefore he doth not oppugne this doctrine The divel professed Christ that for his testimonies sake he might be lesse beleeved Mark 1.25 Acts 16.18 Ans He did this not for any desire of promoting and advancing Christs doctrine but for the hatred he bare unto it that by his testimony he might cause it to be suspected and might mingle therewith his own errours and lies therefore Christ doth command him silence as Paul also doth in the Acts. The faith of miracles is an especiall gift of effecting some extraordinary worke or foretelling some certain event by divine revelation Or What the faith of working miracles is It is a certain perswasion springing from an especiall revelation and peculiar promise of God touching some miraculous effect which he would have done and foretelleth that it shall come to passe For this kinde of faith cannot be drawne simply out of the generall word of God unlesse some singular promise or revelation of God be annexed therewith Of this faith the Apostle saith If I have all faith so that I could remove mountains 1 Cor. 13.2 for although this speech be understood of all the kindes of faith excepting justifying faith yet it is especially referred to the faith of miracles That this faith is diverse from the other kindes is proved by these reasons 1. By that saying of Christ How it differeth from the rest Matt. 17.20 If ye have faith as much as is a graine of mustard seed yee shall say unto this mountain Remove hence to yonder place and it shall remove But many holy men who had a stable faith and both knew the word of God and rejoyced therein and applyed it unto themselves as Abraham David c. yet did not remove mountains Therefore this is a diverse kind of faith from that justifying faith which they had 2. Many Exorcists and the sons of Sceva in the Acts endeavoured to cast out divels Acts 19 1◠whereas they had not the gift of it to wit speciall revelation from above and therefore it fell out ill with them the spirit of the possessed man invading disarming and wounding them Acts 8.13 3. Simon Magus is said to have beleeved and yet could hee not work miracles and therefore he would have bought and gotten this power with mony 4. The divell knoweth the story of the Scripture neither yet doth he work miracles because none besides the Creator is able to change the nature of things 5. Judas taught and wrought miracles as did the other Apostles therefore he had an historicall faith yea and perhaps a temporall faith and the faith of miracles yet had he not a justifying faith for hee is called of Christ a divell 6. Many shall say unto Christ John 6.70 Matth. 7.22 23. Lord Lord have not wee by thy name cast out divels but Christ will answer them I never knew you Wherefore the gift of working miracles is given to hypocrites also 7. The other kinds of faith extend to all things that are written in the word and therein proposed to be beleeved but this of miracles is appropriated and restrained to some certain works or extraordinary effects to come therefore it is a distinct kind of faith and different from the rest Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism What justifying faith is in which definition the generall or common nature is a knowledge and stedfast assent for of an unknown doctrine there is no faith and it behoveth every man to know the doctrine before he beleeve it 1. The materiall cause thereof whence the Papists implicite faith is refuted 2. The formall The difference or speciall nature is the confidence and applying which every particular man maketh to himselfe of free remission of sins by and through Christ The property and peculiar affection thereof is to rest and rejoyce in God for this so great good 3. The efficient The efficient cause is the holy Ghost The instrumentall cause is the Gospel 4. The instrumentall under which the use also of the Sacraments is comprehended The difference thereof from the rest The subject where it is seated is the will and heart of man Justifying or saving faith differeth from the other kinds of faith in that this onely is the certain confidence whereby we apply Christs merit unto our selves 1. In nature It is a confidence unmoveable and we apply it unto our selves when every one of us do certainly resolve that the righteousnesse or merit of Christ is also given and imputed to us that we may be esteemed just and righteous of God and also may be regenerated and glorified Confidence or trust is a motion of the heart or will following and pursuing some good thing and rejoycing and resting thereon for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie beleefe and to beleeve come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be strongly perswaded Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to credit and beleeve even with profane authors is used in this sense to wax confident and to rest on any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. as wee read in Phocilides Credit not the Commons for the multitude is deceitfull And in Demosthenes Thou art confident on thy selfe or buildest too much on thine owne person Confidence is a motion of the heart because it is a following and pursuing of a good thing and a desire of retaining that good which a man already doth enjoy It is a rejoycing because it is glad of the present grace of God towards every of us of full deliverance from the guilt of sin and from sin it selfe in part and because by that which every one enjoyeth in present hee conceiveth hope of everlasting blessings to come as of everlasting life and full delivery from all evill both of crime and pain and therefore is free from the fear of future evill Matth. 25.29 1 Cor. 1.22 5.5 Ephes 1.13 To him that hath shall be given The holy Spirit given unto us is the earnest and pledge of our full redemption Again Justifying faith differeth from the rest in this also that this justifying faith is concerning all spirituall gifts and whatsoever belong to our salvation 2. In object It only concerneth spirituall things and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is a certain gift whereby we are not bettered which we may want without any hindrance to our salvation neither is it given to all the faithfull nor at all times Historicall faith is a part of the justifying and befalleth all the godly and hypocrites but is not sufficient alone to salvation because it applyeth not to it selfe those benefits which are made known unto it out of the word Temporary faith
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
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
of God but onely chastised proved and exercised that so at length wee may be also perfect in our selves 2. When men consider that God doth not cause and bring to passe that no sin be committed when yet he might most easily do it but farther that he punisheth sins which went before with after sins and passeth at his pleasure things from one to another Exod. 12.35 36. as the Egyptians goods to the Israelites and yet these things to be forbidden us by his law it seemeth unto them that God will and doth some things contrary to his law But these things are contrary to his law and justice if they be done by men but if God doe them they are most just and most agreeable to his law for creatures are bound one to another one to provide for anothers safety whatsoever he can but God is bound to none 3. Some when they heare that God doth not give alike and equally to men who are all by nature equall that is the sons of wrath when as hee converteth and saveth some hardeneth and condemneth others they deem that by this reason accepting of persons is laid upon God But these men mark not that then it is unjust to give unequally to those who are equall when a due and deserved reward is payd and that God doth give his blessings unto men not of due but of his free bountifulnesse Repl. Those things which are done according to justice are done as due But that good should be done to those who are good the order of justice requireth Therefore good is done unto the good as due Answ All this is true if we talk of creatures but if of God not so because the Creatour is bound to none as the creatures are neither can the creatures deserve any thing of God as they may one of another Wherefore God punisheth of justice but doth good of grace and mercy according as it is said Luke 17.10 When yee have done all say Wee are unprofitable servants wee have done that which was our duty to do And if any man reply That not men only but God also is bound by order of justice to spare and to doe well to the good out of those words of Abraham Gen. 18.23 Wilt thou also destroy the righteous with the wicked It is to be observed that this bond is not of any desert or right that may make the Creatour to stand answerable to the creature but of Gods promise and truth for God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises indented to doe good unto the godly and this goodnesse of God and faithfulnesse in keeping his promises is often called justice And therefore it is well said that it agreeth not with God to afflict any undeservedly not because he should injure any though he destroyed him not offending but because his mercy and bountifulnesse and truth doth admit this These things are necessary to be ascribed of us to the justice of God that the cogitation thereof may ascertain us of the punishment of the wicked and of the deliverance of the godly from their injuries after this life that so wee may patiently bear whatsoever hee will lay upon us Dan. 9.7 as it is said O Lord righteousnesse belongeth unto thee but unto us open shame Six wayes whereby wee are taught the truth of God in Scripture True God teacheth us in the Scripture to know his truth after this manner 1. That his infinite wisdome suffereth none but most true and certain knowledge of all things to be in him There is no creature which is not manifest in his sight but all things are naked unto his eyes with whom wee have to doe 2. that hee neither appointeth Heb. 4.13 nor willeth nor speaketh things repugnant and contradictory The Son of God 2 Cor. 1.19 Jesus Christ who was preached among you by us was not yea and nay but in him it was yea 3. That he faineth nothing nor deceiveth any man but this is in truth and indeed his will which hee openeth unto us Rom. 3.4 Let God be true and every man a lyar 4. That he never changeth his minde My covenant will I not breake nor alter the thing that is gone out of my lips Psal 89.33 34. 5. That it certainly cometh to passe whatsoever God avoucheth shall come to passe which experience also witnesseth and many sayings of holy Scripture Matt. 24.35 as Heaven and earth shall passe but my word shall not passe away 6. That he is the lover author and preserver of the truth in the reasonable creatures and an enemy to all lyes dissembling and hypocrisie therefore the holy Ghost is called Joh. 14.17 15.26 16.13 Prov. 12.22 Matth 24 51. The Spirit of truth who should teach us all truth The lying lips are an abomination unto the Lord but they that deale truely are his delight Hee will give him his portion with hypocrites Seeing then the truth of God is to be considered out of his word and works albeit men by nature confesse that God is true yet are they ignorant wherein truth consisteth for it is said Thy word is truth John 17.17 Psal 89.5 Thy truth in the congregation of the saints Neither doth the conscience or the privie knowledge of any mans sins suffer him who knoweth not Christ the Mediatour to put any confidence in Gods promises for as it is said All the promises of God in him are yea 2 Cor. 1.20 and in him Amen unto the glory of God God dissembleth not when he saith hee will doe that which yet he doth not But if sometimes God fore-told that he would do those things which hee never decreed to doe hee did not therein dissemble for what hee threatned that hee meant with this condition should so come to passe except the conversion of men and prayers come between and what hee promised he meant with this condition if they repented and either persisted in godlinesse Luke 24.28 29. Ezek. 14.9 or needed not affliction and chastisement Wherefore hee would indeed have punished the Ninevites if they had persisted in their sins And Christ was indeed departing except his disciples had desired him to stay in the inne at Emaus As for that which God saith And if a Prophet be deceived and hath spoken a thing that He hath deceived him he signifieth not thereby that hee deceiveth by instilling lies into false Prophets How God is said to deceive a deceived Prophet but that they are by him in just judgment delivered and given to be seduced by the divell as God is said to have given a lying spirit into the mouthes of all the Prophets of Achab Repl. But yet God would that the false Prophet should tell a false tale Ans 1 King 22.22 Hee would but in divers respects and to a diverse end God fore-told victory to Achab by an Irony and that a
sharp and bitter one thereby to recall him from making his expedition to war and to punish him for not obeying by delivering him to be seduced by the divell the false Prophets fore-told victory to flatter him the divell to destroy him and to die Why chastity is one of Gods properties Chaste There is made also mention of Chastity in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from divels he will have truth to be and chastity for as God will be acknowledged to be true and will have truth loved of us that it may certainly appear that hee is and what he is and that men may think and speak the truth of him and through his knowledge be partakers of everlasting life so the divell attempteth to fill the world with lies that hee may both darken the glory of God and by forging lies of God destroy mankind Whereupon the holy Ghost is called the Spirit of truth John 8.44 but the divell a lyar and murtherer from the beginning and the father of lyes And as God both by reason of the exceeding purity of his nature Ephes 5.23 Ezek. 16. Hos 2. as also because hee will have the spousall love and conjunction of marriage to be the image of the unspeakable love and spirituall conjunction between him and the Church will therefore have it accounted sacred and holy amongst men and as in these respects hee is the lover and author of chastity and doth most severely detest and punish all uncleannesse both internall and externall which is repugnant to this order as the examples of the Sodomites of the tribe of Benjamin and others of all other ages and nations testifie So the divell both for his impurity and also because whatsoever God would have held most holy and venerable that for the hatred he beareth to God hee studieth most to deprave and most foulely to deform endeavoureth with obscenity and filthinesse horribly to pollute mankind and to withdraw them from God Therefore it is said This is the will of God even your sanctification 1 Thess 4.3 4. and that you should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Arguments of the mercy of God in preserving his creatures Mercifull The mercy or favour and inclinable will of God to preserve his creature and especially mankinde the Scripture proposeth unto us opened by these degrees 1. That hee taketh delight in the salvation of all but in the destruction of none As I live saith the Lord God I desire not the death of the wicked but that the wicked turn from his way and live 2. That he deferreth mitigateth Ezek. 33. and taketh away punishments inviting all men by his long-suffering to repentance if not one way yet by the testimony of their conscience hereof hee is said to be slow to anger Exod. 35.6 3. That he debaseth himself to relieve our infirmity both by inward and outward supplies as by his Spirit word oathes sacraments and miracles 4. That hee imbraceth with singular love his chosen so that hee saveth and delivereth them for ever from sin and all evils and comforteth them also in afflictions Repl. God shall wipe away all tears from their eyes Rev. 7.17 21.4 Isa 49.15 Though a woman should forget her child yet will I not forget thee 5. That he chose rather to bring to passe this our delivery even by the incarnation and death of his only begotten Son then that all mankind should perish So God loved the world John 3.16 that he gave his only begotten Son 6. That he promiseth and performeth all these things of his own free goodnesse I will shew mercy to whom I will shew mercy Exod. 33.19 Isa 43.25 and I will have compassion on whom I will have compassion I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sins 7. That hee doth these things towards sinners who not onely were unworthy of them Rom. 5.10 but also who are his deadly enemies When wee were enemies we were reconciled unto God by the death of his Son They also of the wiser sort which are out of the Church are compelled to attribute mercy unto God because they see him so mercifully to spare sinners â—am 3.22 whereupon Jeremie saith It is the Lords mercie that we are not consumed because his compassions faile not But because the perfectnesse of Gods justice and the privity of their own sins doth not permit them to conceive any firm perswasion of Gods mercy towards them neither know they ought concerning the salvation of men by the death of his Son therefore are they not able either constantly or wholly to agnise Gods mercy Object 1. Mercy is a kinde of griefe or sorrow Therefore there is sorrow and griefe in God Answ The names of affections when they are attributed unto God by an Anthropopathy they do not signifie any passion or change in God but an unspeakable either dislike or liking of the objects God therefore is said to be mercifull 1. Because he is against the destruction of his creature 2. Because he doth those things which mercifull men are wont to do Isa 1.24 Prov. 1.26 Object 2. God seemeth sometimes to rejoyce in revengement Ans He rejoyceth not in the revengement or punishment but in the executing of his own justice Isa 27.11 Object 3. It seemeth in some places of Scripture that Gods mercy doth not extend it selfe unto the wicked Ans This is to be understood of that degree of mercy wherewith he imbraceth his chosen And yet he spareth also the wicked neither rejoyceth at their destruction Object 4. But yet he saveth not all whereas hee is able to doe it Therefore he is not exceeding mercifull neither mercifull towards all Answ He doth not save all for most just cause for his mercy is so to be exercised that it hinder not the execution of his justice Object 5. He doth not take mercy on any or receive any into favour without the satisfaction of his Son Therefore hee doth it not freely Answ That which is concluded doth not follow because God of his free grace giveth this satisfaction it selfe and applyeth it unto us Now hee giveth a thing freely who giveth the price of a thing for which the thing it selfe is given In what the boundtifulnesse of God is seen Bountifull God is also called bountifull 1. Because hee createth and governeth all things 2. He is the only fountain of all good things 3. which befall to all creatures 4. Yea to the wicked 5. Of his goodnesse love and free mercy towards all creatures 6. But especially towards mankind which he hath made according to his image and for whose sake he hath created all other things 7. But in them also chiefly towards his Church to whom hee hath opened himself
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
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. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
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
obedient thereunto in this life is joyned with manifold errours sinnes and calamities Therefore humane matters are not ruled of God that is working them as they are confuse and sins but are ruled of God permitting sinnes even as they are sins and directing them to most good ends but working all that is good even those things which lye hid in things disordered and confuse Moreover The evils which just men suffer and the good which the unjust enjoy seem disordered in mens judgements but according to the judgment of God there is a most just order in them for those causes which are uttered in the word of God And those things are to be removed from the will and working of God not which in our judgement but which in the judgement of God are disordered Repl. They who are against God are not ruled and guided by God Divels and wicked men are against God Therefore they are not ruled and guided by his divine providence Answ Wee grant the whole reason in some respect namely that Divels and wicked men are not ruled of God by his speciall providence that is The wicked are not ruled of God so manifestly as the godly they withstand Gods revealed will but not his secret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will and inclining their hearts not to respect and execute in their actions their owne lusts but the knowne will of God and so themselves to worke well together with God who by them worketh well But they are ruled and governed of God by his generall secret providence or government so that they cannot doe any thing but what God hath decreed to doe by them and are the instruments of his punishments and benefits though themselves thinke and respect some other thing According to his will he worketh in the army of heaven Dan. 4 3â— and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou The Kings heart is in the hand of the Lord as the rivers of waters Prov. 21.1 he turneth it whither soever it pleaseth him God moveth inclineth Gen. 45.5 7. and ruleth the wicked wil of Josephs brethren in such wise as not to kill Joseph but freely to sell him to the Ismaelites that by this means he might transport the family of Jacob into Egypt nourish multiply them and being oppressed by long servitude and bondage gloriously deliver them Assur though a wicked and proud King yet is called The rod of the Lords wrath Likewise the Assyrians are called The sanctified of God hired souldiers Esay 10.5 doing service to God whom yet their own ambition cruelty and coveteousnesse carried to take weapons against the Jewes Likewise every-where in Scripture God is said to infatuate and besot the wicked to strike them with a giddinesse to mad and amase them to effeminate them to fill them full of feare so that their spirits faile them at the noise of the falling of a leafe to rule the swords of the wickedwith his hand to obdurate and harden their hearts By these and the like it is manifest that even the deliberations counsels and actions of the wicked are subject to his divine providence and government and that it is not an idle permission in them but an effectuall working of God inclining their wils and guiding their actions at his good pleasure The second Sophisme of the cause of sinne OBject 1. All the actions and motions of all creatures are done by the will and working of God Many actions as the selling of Joseph the Assyrians warring against the Jewes are sinnes Therefore sinnes are done by the will and working of God and by force of consequent the opinion of universall providence maketh God the authour of sin Ans There is a fallacy of the accident in the Minor proposition Actions are sinnes Actions are no sins in themselves but by an accident not in themselves and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God worketh most justly by him he not respecting this as to obey therein the known will of God This corruption or defect of the creature and the action which God worketh by the creature concurre together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both God would have wrought that selfe same punishment which he inflicted justly on the Jewes by the Assyrians sinning by an instrument not sinning and the Assyrian if it had pleased God to correct his will might gave been notwithstanding the instrument of Gods wrath and yet good how great soever severity he had exercised toward the Jewes As when God by his good Angels slayeth the wicked hoast of the Assyrians Sin therefore which is in the actions of the creature is not done by the will and working of God but by an accident to wit as God willeth and worketh those actions which are sins by the fault of the creature The summe of all cometh to this The good action of God exercised by an evill and corrupt instrument is no otherwise the sinne of the bad instrument than water which cometh pure out of the fountaine is made impure running through uncleane places or the best wine coming out of a good vessell wexeth sowre and eager being put in a corrupt vessell according to that of Horace Vnlesse the vessell bee pure Horat. lib. epist 2. whatsoever thou powrest in sowreth or further than the good worke of a good Judge is the evill worke of an evill servant or minister or the riding of a good horse-man is the halting of a lame horse In all these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and doth but by an accident concurre with it after this manner The going of a lame horse is a plaine halting The horse-man willeth and worketh the going of the lame horse Therfore he willeth and worketh the halting In like sort the Divel is created and sustained by God The Divel is wicked Therefore the wickednes of the Divel is from God as the author and effecter thereof Both which reasons are alike sophisticall and false Many things in respect of the creatures are sins in themselves Repl. 1. Those things which are in their owne kind sinnes or unto which the definition of sin agreeth they are in themselves sins Many actions are in their own kind sins as theft lying adultery murder Therfore they are sins in themselves Ans It is a fallacy reasoning from that which is in some respect so to that which is simply so For the whole argument is granted concerning actions prohibited by God in respect of the creatures as they are committed of them against the law of God knowne unto them either by generall or special
Wherefore it is a most true rule The end maketh the kind of action either the same or diverse God doth not will or worke sinne it selfe but onely permitteth it Repl. 3. That which cannot be done God simply not willing it is done God willing it But sin as it is sin cannot be done God simply not willing it because God is omnipotent Therefore sin must needs be done God willing it And so it followeth that not onely evils of paine and punishment but evils of crime and offence also are done by the providence of God Ans The consequence of this argument is to be denyed because the Major hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not done God not willing it may be done God either willing it or permitting it Or wee may answer that the Major hath an ambiguity and doubtfull meaning in it For God to will a thing is taken sometimes as for him to approve and worke it sometimes for his permitting or not hindering a thing from being done This to permit is in some sort to will and that he will not inhibit it although he dislike and punish it Sinthen is said to be done God willing it not as if he doth intend like and worke sin as it is sin but because he doth permit it that is he by his just judgment suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vicious and corrupt creatures with his holy worke while hee indeed moveth and bendeth them by objects whither himselfe will but doth not correct them by his spirit that so with God working well they also may work well that is according to the knowledge of his divine will and with purpose of being obedient thereunto not to bereave but to be bereave of Gods knowledge is sin Repl. 4. The privation or bereaving of the knowledge of Gods will and of rightnesse is from God as worker and effecter thereof This privation is sin Therefore sinne is from God as efficient thereof Ans There are foure termes in this Syllogisrne For privation in the Major is taken actively to derive bereave forsake to withdraw the grace of his spirit not to keepe the creature in that goodnesse wherein he was created nor to restore him to it being lost This worke of God is most just nothing repugnant to his nature and lawes either because it is the most just punishment of sin or because God oweth nothing to any creature therefore cannot be injurious to any or an accepter of persons whatsoever he doth determine of his creature In the Minor privation is taken passively signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want because it is received is in the creatures they themselves willing procuring it against the law of God it is sin in them is not wrought by God but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without God either furthering or enforcing it Briefly privation commeth from God as it is a punishment and commeth not of God as it is sin and repugnancy in the creatures against the Law of God To rule sinn is not to work them Obj. 2. When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glory of God and the safety of his chosen But the creatures even when they sin are ruled of God Therefore sins are wrought by God Ans The conclusion pulleth in more than was in the premisses For this only followeth of them therefore the actions also of sinners as they are actions that is as they are not sins but motions wrought by God are from God and are ruled of him For he will the actions but the pravity and naughtinesse of the action which is from men he will not Moreover God through his great goodnesse ruleth and guideth sins also as they are sins yet not by working them but by permitting them and destining and directing them to certain ends and those most good Obj. 3. Of those things which are done by Gods providence God himself is author and efficient But all evils even of crime and offence are done by the providence of God Therefore God is author of all that is evill Ans The Major is to be distinguished Those things which are done by Gods providence that is Gods providence working them or are done as proceeding from it God worketh them But all evill things are done by Gods providence yet not all alike Evils of punishment because they have in them 〈◊〉 respect and consideration of good are done as proceeding from the providence of God for God hath from everlasting decreed them and in time order and manner determined by him worketh them Evils of crime or sins as they are such are not done as from or of the providence of God but according unto the providence of God that is they are done by the providence of God not working them but permitting determining and directing them to most good ends and most agreeable to his nature and law For evils of crime or sins as they are such have not a respect consideration of good in them as evils of punishments have Therefore God did not decree or will to worke them but he decreed to permit them and not to hinder them from being done by others and from concurring in actions with the holy and sacred work of God partly to exercise his justice in punishing some and partly to declare his mercy in forgiving others The third Sophisme of contradictory Wils HEe that in his secret will will that to be done which he forbiddeth in his law hath in him contradictory flat repugnant wils But God in his secret will will that to be done which he forbiddeth in his law as robberies spoyles rapes murthers Therefore he hath contradictory wils Ans I. We grant the whole argument if therein bee meant these evill actions in such sort as they are committed against the Law by the creatures and so become sinnes For in this sense God neither willeth them nor alloweth of them but onely as they are certaine motions and punishments of sinne Answ 2. The Major is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same work that is in the same manner and respect God will and will not the same but in a diverse manner and respect Hee will and worketh it as it is a motion and action and also a punishment of sin or any thing agreeing with his Law and justice as a triall or exercise or martyrdome of the godly He willeth not neither alloweth or commandeth nor worketh any thing as by reason of the corruption of the instrument by which he exerciseth his work it swerveth from his divine
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of God the Father The same order and the same wisdome is seen in the first part of the Creed It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
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
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
to which nature Christ is annointed according to the same hee is a Mediatour that is the Prophet Priest and King of the Church But according to his humane nature onely hee is annointed Therefore according to that onely hee is Mediatour The Minor is thus proved To be annointed is to receive the gifts of the holy Ghost But according to his humane nature only he received these gifts Therefore according to that only hee is annointed Answ The Major of the former reason is made of a bad and faulty Definition because the Definition is of too straight and narrow a Compasse For to be annointed is not only to receive the gifts In what sense Christ may be said to be annointed according to his Godhead but also to be designed to some certaine office In the former sense Christ is annointed according to his humanity only in the later according to both natures Or we may answer that the whole reason is faulty because of an ambiguity in the word Annointing For in the Major it is taken either for the whole annointing or for that part which is an ordaining to an office but in the Minor it is taken for the other part only which is the participation of the gifts of the holy Ghost Now then according to which nature Christ is not annointed that is neither severally by a designement to an office neither by both a designement to an office and a receiving of the gifts of the holy Ghost according to that nature he is not Mediatour Christ according to his Godhead is not annointed both with a designment to an office and a receiving of gifts yet is he according to his Godhead annointed by an ordaining or designment to an office Therefore he is a Mediatour also according to his Godhead Christ Mediatour according to both natures Christ therefore is a Mediatour that is the Prophet Priest and King of the Church in respect of both natures For unto the office of a Mediatour doe more actions concurre whereof some he executeth by his Godhead some by his Flesh yet so that they are done and performed together the properties of both natures being as it were communicated Wherefore that wee erre not here nor conceive amisse Two rules to be observed these two rules are to be observed 1. The properties of the one nature in the Mediatour are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are As God is angry God suffereth God dieth to wit according to his humanity Againe The man Christ is omnipotent everlasting every-where present namely as concerning his Deity This is called the communicating of the properties and is a certaine kind of Synecdoche 2. The names of the Mediatourship are attributed to the whole person in respect of both natures yet reserving still the properties of each nature and the differences of actions For to the performing of the Mediatourship the properties or faculties and operations both of the divine and of the humane nature are required so that each performeth his proper function with communion of the other 2. What is Christs Propheticall function HAving examined in the former question what Christs Annointing may import and signifie it remaineth that wee prosecute in briefe his three-fold office or the three parts of the office of the Mediatourship whereunto Christ is annointed Where were are to observe the Definitions of a Prophet Priest and King which are deduced out of the severall functions which each of these executed from all antiquity The word Prophet cometh from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of the name Prophet which signiâ—ieth to publish abroad things either present or to come A Prophet in generall is A person called of God who publisheth and expoundeth unto men the will of God concerning things either present or to come which without some revelation from God remaine unknowne to us as being such to the knowledge whereof men were not able by themselves to come A Prophet is either a Minister Two kindes of Prophets Two kindes of ministeriall Prophets What the Prophets of the Old Testament were or the head and chiefe of the Prophets which is Christ Of ministeriall Prophets some are of the Old some of the New Testament Of the New Testament some are specially so called some only in generall The Prophets of the Old Testament were persons immediately called and instructed of God himselfe either by instinct or by dreames or by divine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his Worship and cleanse and cleare it from errours and corruptions that they should recount and illustrate the promise of the Messias to come and his kingdome and benefits or remission of sinnes and eternall life by and for him to be given to all Beleevers that they should fore-tell future events good and bad and rewards and punishments that they should guide and administer and order many counsels and offices publicke or civill having divine and certaine testimonies to warrant them that they could not erre in such doctrine precepts and counsels as they propounded in the Name of God Those testimonies were especially these 1. The continuall consent of the Prophets in Israel of Moses and the Patriarkes both one with another Foure testimonies of tâ—e truth of the doctrine delivered by the Prophets of the Old Testament and with those first divine revelations which were given at the Creation in Paradise 2. Miracles certainly coming from God 3. The events of things exactly answering to the sacred Oracles and Predictions of the Prophets 4. The testimony of the holy Ghost throughly perswading and convincing mens mindes concerning the truth of Propheticall doctrine Such Prophets were Adam Seth Noah Abraham Isaac Jacob Joseph and others and afterwards Moses and they who succeeded him among the people of Israel A Prophet of the New Testament specially so called is a person immediately called of God What a Prophet of the New Testament is Acts 11.28 â—1 11 Acts 21.4 1 Cor. 14 4 5 29. who by divine instinct and through speciall revelation of the holy Ghost doth certainly fore-see and fore-shew things to come As were the Apostles and Agabus and the Disciples telling Paul through the spirit that he should not goe up to Jerusalem c. A Prophet of the New Testament lâ—â—g nâ—rall is câ—lled aâ—y whosoever hath the gift of understanding expounding and applying the prophecies and writings of the Prophets who are properly so called to the present use of â—hâ—â—hurch So is this word used 1 Corinth This function and gift of prophecying that is of expounding and applying the Scriptures of the Prophets and Apostles to the use of the Church is at all times necessary That other of fore-telling things to come not so and therefore it is but temporary and for a time Christ a
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
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
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
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
Deity either of nature that is by divine properties created which are not equall with the Creatour so are the Angels or of office so Moses is called called god and all Magistrates Luke 1.32 But unto the Son Christ it is communicated by the nature or essence it self so that the very Deity is his substance Which we thus prove 1. He is the onely begotten and proper Son of God the Son of the most High who also is himself the most High But he is the proper Son to whom the substance of the Father is communicated As the Father hath life in himself John 5.26 so likewise hath he given to the Son to have life in himself Therefore the Son also is God of himself living and the fountain of life Wherefore this communicating of the Deity maketh him equall with God and the same God with the Father So far off is it from proving the contrary Repl. 1. Power was given to him John 5.27 being man Therefore it was not given him by eternall generation Ans It was given to the Word by generation to man by union of the Word Repl. 2. It was given him after his resurrection Ans Then was given him the full authority and liberty of using that power which he had alwaies All things mad by the Word All things were made by it and without it was made nothing Wee interpret That all creatures were made by him in the beginning and that also by him is gathered out of mankind and regenerated through the working of the holy Ghost an everlasting Church They construe it That by all things are meant those things which are wrought in the new creation that is in the collection and regeneration of the Church by the Gospel which is called the second creation Answ 1. Wee grant this point not the whole interpretation but only this point of the creation and if this were the sense yet hereof would it also follow That Christ were very God and by nature God The second creation also which is regeneration proveth Christ God 1 Cor. 3.6 9. Heb. 3.4 6. Eph. 1.33 4.8 10. 1. Because to work the first and second creation by his owne nature power and operation is the proper worke of one and the same very God God gave the increase So then is neither he that planteth any thing neither hee that watereth but God that giveth the increase Yee are Gods husbandry and Gods building Hee that hath built all things is God And Christ worketh this new creation not as an instrument but by his own proper vertue Which is his body even the fulnesse of him that filleth all in all things Hee ascended up on high hee gave gifts unto men hee ascended farre above all heavens that hee might fill all things Hee gave some Apostles and some Prophets By whom all the body receiveth increase I give unto them eternall life Hee sanctifieth the Church John 10 2â— Eph. 5 2â— and cleanseth it by the washing of water through the word 2. Because no man can give the holy Ghost but hee that is very God whose proper spirit it is But the second creation is not wrought but by the holy Ghost whom Christ the worker and effector of this creation sendeth Therefore hee is very God and Lord. 3. Because the new creation is the regeneration of the elect to eternall life This began even from Adam albeit it was wrought in regard of the Mediatour which was to come And it was wrought by the same Mediatour the Sonne in regard of whom or for whose sake it was wrought ever since the beginning For Christ as by his merit so by his efficacy and vertue is Saviour not onely of a part but also of his whole Church and body which consisteth of all the elect and sanctified even from Adams time By whom all the body receiveth increase Eph. 4 1â— Esay 9. â— The everlasting Father authour preserver propagator and amplifier of his Church through all ages of the world The Ruler that should come forth out of Bethlehem Mieah 3.2 was given from everlasting to he the Head and Saviour of the Church Hee shall be peace even before hee came out of Bethlehem and the Saviour of his Church against the Assyrians and all her enemies Gen. 3.83 The seed of the woman shall breake the Serpents head This victory and conquest over the Divell beganne even from the beginning of the world David acknowledgeth the Messias also to be his Lord a Priest and a King not only that was to come in the flesh Psal 110. â— but even now present to whom now long before God had said Thou art a Priest that is whom hee had already ordained to this office living working and preserving the elect There is one God and 〈◊〉 Mediatour between God and man 1 Tim. 2.5 which is the man Christ Jesus Therefore this man is the Mediatour of all from the very beginning hee is the Mediatour obtaining and giving the blessings which hee hath obtained unto all I give unto â—hâ—m eternall life John 10.38 Ephes 1.22 1 Pet. 1.11 3 Hee hath appointed him over all things to be the head to the Church The Spirit of Christ in the Prophets By the Spirit hee went and preached unto the spirits that now are in Prison Eph. â— 2â— which were in time passed disobedient Yee are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corâ—eâ—-stone Which place is diligently to be observed For then either Christ is the head foundation sanctifier and Saviour of a part of the Church onely which is most absurd or hee was this from the beginning of the world Hee is made the builder of the house whereof Moses also was a part Heb. 3.3 13. â—â— Jesus Christ yesterday and to day and the same for ever Ans 2. Wee deny their interpretaion For S. John there speaketh of the first creation Which wee shew 1. Because he speaketh of the second afterwards As many as received him to them he gave power to be the sonneâ— of God Of his fulnesse have wee all received Grace and truth â—ame by Jesus Christ Now hee therefore setteth downe the first creation before because both creations are the work of the same That therefore he might shew that the second creation was wrought by the Word it was necessary for him to teach that the first also was wrought by it For the same is the Creatour and Repairer of the world 2. Because he saith the world was made by him Repl. The world here is taken for the Church Ans No For he addeth And the world knew him not The same world which was made by him knew him not Therefore he meaneth the wicked whether elect or reprobate 3. Other places demonstrate the same My Father worketh hitherto John 5.17 and I worke Wherefore both of them from the beginning of the world Ibid. v. 19.20 worke the
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
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
person not which is common to the Trinity And Rusticus in his Dialogue against the Acephalists Not God the Word by the divine nature but the divine nature by the person of God the Word is said to be united to the flesh And a little after Wherefore both God the Word and his nature is incarnate he by himselfe and in that he is in himselfe his nature not so but by the person God the Word then as touching himselfe is united to the flesh for he is made one person and one subsistence with the flesh but as touching his nature he is conjoyned rather than united because there remaine still two natures Wherefore either foule and shamefull is the folly or notorious the malice and slander of certaine smatterers that of this very Orthodoxall and sound position not of the Schoolemen onely but of Councels also and ancient Fathers viz. The flesh is united to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall union they inferre that by this meanes the divine nature of the Word is drawne away from the personall union But let them againe and againe look unto it lest by that their reall communicating of the essentiall properties of the God-head which are the very divine Essence common to the Sonne with the Father and the holy Ghost which communication they will have to be the personall union which they define by it they overthrow as well the eternall God-head of Christ man as also the manhood it selfe and withall plainly incarnate the whole Trinity That then one and the same Christ is and is called truly and really the very eternall God immense omnipotent Creatour and true naturall man finite weak subject to passion and sufferings and a creature the only cause is the unity of person subsisting in two natures perfect whole and really distinct divine humane For every individuall and person is denominated or named of the natures or forms and their properties and operations concurring or subsisting in it Wherefore seeing in the same individuall person of the Word doe truly subsist and belong to the substance of one Christ these two most divers natures unto one and the same Christ of which soever nature he be called doe agree and are affirmed of him all the attributes and properties both divine and humane but after a diverse manner For the attributes which agree to Christ in respect of the personall union are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to each nature whether the same be essentiall belonging to the essence of the thing or which necessarily follow and accompany it without which the nature cannot consist or accidentall which may be away and wanting without the destruction of the nature The essential properties and perfections of the God-head are To be eternall uncreate immense every where present not to be circumscribed in place omnipotent omniscient and the like which are the very essence of the God-head as also to create to give the holy Ghost to regenerate The essentiall attributes of the humanity are To have a soule understanding immortall and a body compounded of the elements consisting of skin bloud flesh bones veines and sinewes having a certaine and definite greatnesse figure proportion and collocation or locablenesse of parts and therefore to be circumscribed in one place to be solid visible palpable and such like These Christ retaineth for ever because without these nothing can be a humane nature The accidentall properties of the humanity are those infirmities which ensued upon sin which infirmities Christ together with the humane nature it selfe assumed and took without sin For he took the form of a servant which by his Resurrection and Ascension he laid down again The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be observed as touching the attributes or properties of both natures in Christ BOth natures and their properties are truly and really affirmed of the person and of themselves interchangeably in concrete terms or voyces yet so that the proper predicate which is proper unto one nature is attributed to the person not according to both natures but according to that onely to which it is proper The reason is for that one and the same persons subsisting in two natures hath and retaineth for ever really the properties of both natures and also because one and the same person is signified by the concrete voyces of both natures And therefore one and the same man is living and corporeall according to diverse natures and the corporeall is living by the soule only and contrarily the living is corporeall by the body onely for both soule and body are of the substance and essence of the same man so likewise one and the same Christ is God eternall immense omnipotent according to the God-head onely is man the Virgins Son created finite infirme and did suffer according to his humanity onely so likewise God is man borne of a Virgin annointed with the holy Ghost and suffered according to the flesh And man is God eternall creatour omnipotent giveth the holy Ghost not according to the humane nature but according to the divine For the sense and meaning of these speeches is The person which is God Creatour of all things omnipotent by reason of the God-head the selfe same person is man a creature infirme by reason of the flesh subsisting in it But notwithstanding one nature and the properties thereof whether they be uttered in abstract or in concrete voyces cannot be affirmed of the other nature or forme truly and really The reason is Because the union is not made in the nature that is two natures are not made one nature and because in neither nature the properties of the other doe really exist neither can exist For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receive the properties of both natures Wherefore these kinds of speeches are false The God-head is the man-hood or man was conceived borne did suffer was dead and againe these The man-hood is the God-head or God is eternall immense uncircumscribed in place omnipotent giveth the holy Ghost doth regenerate For all these are no more true and to be admitted than those A soule is a body or corporeall mortall visible and a body is a soule or a spirit invisible immortall Object 1. The whole person of Christ is really omnipotent everywhere eternall c. The humanity and the God-head are the whole person of Christ Therefore both are really omnipotent every where eternall c. Answ This argument the Ubiquitaries who most of all ground upon it and often use it have borrowed from Swenkfieldians who commonly in their
and receiveth us for that as a sufficient ransome and merit 1 John 1.7 into his favour The bloud of Jesus Christ his Sonne purgeth us from all sinne that is both by his merit and the efficacie or vertue of his merit 2. By the efficacy also of his humane will because Christ according to his humanity also earnestly both would and will that we be of God received into favour quickned and glorified through that his one onely sacrifice Thou art a Priest for ever and also whatsoever he will Psal 110.4 Heb. 5.6 yea with his humane will that he powerfully effecteth and worketh not by the power of his flesh but of his God-head or spirit omnipotent whom not the flesh but the God-head of Christ only sendeth into the hearts of the elect and chosen John 6.63 Rom. 8.11 It is the spirit that quickneth the flesh profiteth nothing God shall quicken your mortall bodies by his spirit dwelling in you 3. He is present with us by conjunction and union Because all those that are to be saved must needs be engraffed and knit together even into Christs humane nature that being engrafted into his humane masse they may be quickned as branches live fastned to the Vine and members coupled and joyned to the head which joyning yet of us with the flesh of Christ is not made by any naturall connexion of Christ and our flesh or by any existence of Christs flesh within our substance or of ours within his but by faith and the holy Ghost in Christ our head Eph. 3.17 Rom. 8.9 Ephes 5.30 and dwelling in us his members That Christ may dwell in your hearts by faith If any man hath not the spirit of Christ the same is not his We are members of his body of his flesh and of his bones And they twain shall be one flesh This is a great secret c. Object 2. Whatsoever is to be worshipped and adored is omniscient omnipotent and every where present that is hath the essentiall properties of the God-head really communicated with it Christs flesh is to be adored or is adorable because whole Christ is adored Therefore Christs flesh is really omniscient and omnipotent and present every where Ans This very same reason is among the principal arguments wherby the Swenkfieldians endeavour to frame after Eutiches manner a Majesty and deifying of the flesh of Christ but both these and the Ubiquitaries are deceived and deceive by the ambiguity and diverse taking of the word adored That is omnipotent and omniscient which is adored that is which is adored in respect of it selfe or for it selfe The humane nature is adored not for it selfe or according to the proper nature of it selfe for that were idolatrous but it is adored for the God-head united therewith personally Wherefore of the adoration of whole Christ is but ill inferred the omnipotency also of his flesh For the reason doth not follow from the honour of the person to the properties of the natures Repl. That which is adored by reason of another is also really omnipotent and omniscient by reason of another Christs flesh is adored by reason of the God-head in whose person his flesh subsisteth Therefore Christs flesh is also really omniscient and omnipotent by reason of the God-head Ans The Major is false as is this That which is made base and humiliated by reason of another thing is also by reason of another thing obnoxious and subject to alteration For the Word was made base or humiliated by reason of the flesh and in the flesh neither yet the Word it selfe or the God-head felt any change or alteration but is humiliated and so said to be after another manner because the Word doth not shew his God-head in the flesh which he took in the form of a servant So then albeit the adoration of Christ God and man doth presuppose in him omnipotency omniscience presence every where and the searching of hearts and reines yet is it not of necessity that the humane nature also which by reason of the God-head united to it in the same person is adored should be really omnipotent omniscient and every where For the adoration of Christ is the honour and worship which agreeth and is yeelded one and the same to whole Christ man and God keeping notwithstanding the differences in natures of the properties and operations whereon Christs office and honour doth depend For to adore and worship Christ is by the agnizing and knowledge of his person and office to crave of him with a true trust and confidence that those blessings which he hath promerited and promised he will as our Mediatour perform and give to us according to the proper will and operation of each nature This adoration consisteth of divers parts compriseth both natures and keepeth their properties and operations though united yet still distinct and craveth that whole Christ in performing his promised benefits will work those things by his God-head which are proper to his God-head and by his flesh those things which are proper to his flesh For his benefits are no otherwise to be craved and asked of him than as himselfe will and doth perform them to us and he performeth them still keeping the difference of both natures Wherefore they who crave of Christ the Mediatour the benefits promised in the Word doe necessarily acknowledge him omniscient the searcher of hearts omnipotent present every where of himself beholding and hearing our necessities and complaints This agnizing and this honor is proper to God and agreeth and is yeelded to Christ-man in respect of his God-head onely and not of his humanity For in one act or view unchangeable to behold know and understand from everlasting of himselfe all things past present and to come but chiefly the needs wants necessities and desires of his whole Church Againe to send the holy Ghost into the hearts of all the elect and chosen who have been even since the beginning of the world and by his spirit to teach them within to justifie regenerate comfort them and to give to them eternall life these I say are not proper to flesh created and finite but to a nature infinite omnipotent and existing from everlasting Therefore Christ promiseth the holy Ghost to his Disciples which is the spirit of truth wisdome feare prayer grace c. But although after that manner which hath been spoken of the God-head onely and Christ by reason of his God-head doth behold and doe all things and is adored of us yet his humanity also doth behold understand and heare our necessities desires complaints and prayers yet after another sort that is not of it selfe but by the God head revealing and shewing our desires to the humane understanding which is united to it And further it performeth those things which we crave both by the efficacy of his merit and by intercession made incessantly to the Father for us whereby he willeth and obtaineth of his Father all blessings for us and by the force
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
is places to abide for ever for he speaketh of continuing Christ ascended Therefore shall we also ascend The consequence is good because he is the head and we the members also he is the first-begotten amongst many brethren That he might send the holy Ghost John 16.7 That he might send the holy Ghost and by him gather comfort and defend his Church from the Divell unto the worlds end If I go not away the Comforter will not come unto you Which holy Ghost he shed on us abundantly through Jesus Christ our Saviour Object He gave the holy Ghost both before and after his resurrection wherefore he went not for that cause away as to send the holy Ghost Answ He had given him indeed before but not in such plentifull manner as in the dayes of Pentecost That sending of the holy Ghost which was from the beginning of the world in the Church was done in respect of Christ to come who should at length reigne in humane nature and give largely and in abundant manner the holy Ghost Before his ascension he gave him not in such plenty because of the decree of God who purposed to doe both by man glorified And the sending of the holy Ghost was the chiefe part of Christs glory Therefore it is said As yet was not the holy Ghost that is John 7.39 the wonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified Except I go away the Comforter shall not come unto you John 16 7. This was the cause why the sending of the holy Ghost was deferred untill the ascension 4. That he might promise for us in the sight of God that he would bring to passe that we should no more offend 4. What is the difference between Christs ascension and ours CHrists ascension and ours agree 1. In that it is to the same place They agree For we shall ascend into the same place whither he ascended 2. In that also it is to be glorified Father I will that they which thou hast given me be with me even where I am that they may behold my glory But they differ John 17.24 They differ 1. Because Christ ascended by his own power and vertue we not by our own but by his No man hath ascended into heaven that is by his own proper vertue but the Son of man We shall ascend by and for him I go to prepare you a place I will that they which thou hast given me be with me John 3.13 John 14.2 17.24 even where I am 2. He ascended to be head we to be his members He to glory agreeable for the head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeed in his and his Fathers throne but that only by a participation not in the same degree and dignity with him To him that overcometh will I grant to sit with me in my throne even as I overcame Revel 3.11 and sit with my Father in his throne Christ therefore ascended as head of the Church we shall ascend as members of this head that we may be partakers of his glory 3. Christs ascension was the cause of our ascension but it is not so of the contrary 4. Whole Christ ascended but not the whole of Christ because he ascended as touching his humane nature only and not as touching his divine which also is on earth But the whole of us shall ascend because we have only a finite nature and that but one ON THE 18. SABBATH Quest 49. What fruit doth the ascension of Christ into heaven bring us Answ First that he maketh intercession to his Father in heaven for us a 1 John 2.1 Rom. 8.34 Next that we have our flesh in heaven that we may be confirmed thereby as by a sure pledge that it shall come to passe that he who is our head will lift up his members unto him b John 14.2 17.24 20.7 Ephes 2.6 Thirdly that he sendeth us his Spirit instead of a pledge between him and us c John 14.16 16 7. Acts 2.33 2 Cor. 1.21 5.5 by whose forcible working we seek after not earthly but heavenly things where he himselfe is sitting at the right hand of God d Col. 3.1 The Explication 5. What are the fruits of Christs ascension 1 His intercession which hath three parts THe chiefe fruits of Christs ascension are first His intercession which signifieth 1. The perpetuall vertue and strength of Christs sacrifice 2. Both wils in Christ both humane and divine propitious and favourable unto us whereby he will that for his sacrifice we be received of his Father 3. The assent of his Father approving this his Sons will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiveth us so doth he also In sum it is the will both of the Father and the Son that Christs oblation and sacrifice should be available unto us for ever Object But before Christs ascension yea before his coming there was intercession Ans 1. That depended of this which was to be after the ascension that is it was made in respect of his intercession to come as also the whole receiving into favour from the beginning of the world For he our Mediatour made intercession before with this condition that he accomplishing his sacrifice Hebr. 5.6 should appear for ever in the heavenly Sanctuary Thou art a Priest for ever after the order of Melchisedech 2. That intercession in the Old Testament was not such as it is now in heaven For in the Old Testament the Mediatour made intercession for the worth of his sacrifice and ransome one day hereafter to be paid and the Father received the Fathers of the old Church into favour in regard of this ransome afterwards to be paid but now he receiveth us for Christs ransome already paid So also sins in the time of the Law were remitted and the holy Ghost given for the sacrifice which was to come but now both these are sealed unto us for Christs sacrifice already performed And the value of Christs sacrifice continueth for ever because Hebr. 10.14 With one offering he hath consecrated for ever them that are sanctified And the surcease of Christ from offering any moe sacrifices is no argument of an imperfect but rather of a perfect sacrifice For if he should often sacrifice after the manner of the Levitical Priests he should therefore sacrifice often because he is not able with one sacrifice to make perfect them which come unto God But he made all perfect with one sacrifice wherefore he now executeth the office of his Priesthood not by often offering and meriting but by often applying to us through the infinite worth of his sacrifice grace righteousnesse and his holy spirit which is a weightier work than if he iterated his sacrifice Our ascension into Heaven John
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 Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
this benefit unto all because he is withall most wise and just He may and will together exercise both his mercy and his justice God so loved the world that he hath given his onely begotten Sonne that whosoever beleeveth in him should not perish but have eternall life He that beleeveth not is condemned already Repl. 2. He that taketh a sufficient ransome for all and yet doth not save all is unjust because he taketh more than in equity he should God taketh a sufficient ransome for all and yet doth not save all Therefore he is unjust Answ 1. He is unjust except himselfe give that ransome But God gave it Therefore he taketh of his owne not of ours 2. The sufficiency of the ransome doth not binde God to the receiving of all but the applying of it But he hath not entred into any bond that he will apply that ransome to all God not unjust though he afflicteth some for his glories sake Object 4. He that afflicteth some for his owne glories sake is an unjust God But God is not unjust Therefore he rejecteth not or afflicteth any for his glories sake Answ 1. The Major proposition is false being generally taken For although it be true in creatures yet it is false in God because God is the chiefe good and greatest regard ought to be had of the chiefe good Now the chiefe good that is Gods glory did require that not only his mercy but his justice also should be manifested 2. He is unjust who afflicteth some and that without any trespasse or fault of their own For God for his glories sake doth suffer some to perish whiâ—e themselves willingly perish and fall away 3. God is bound to none to save them as neither he was to create them He suffereth men to fall into sin but 1. Themselves willing y falling 2. Himselfe not being bound to save them 3. Being bound to have more regard of his own glory than of mens salvation Object 5. He that destineth to the end destineth also to the meanes whereby we come to the end God according to this doctrine destineth some to the end that is damnation Therefore he destineth them to the meanes also which are sinnes For that sinnes are the meanes to come to damnation is proved because that it is a meane without which we cannot come to the end as none can come to damnation without sinne Answ Meanes are of two sorts Some which go howsoever before the end that is which he useth who tendeth to the end and by the help whereof he obtaineth and accomplisheth the end which he intendeth Other meanes there are which come indeed unto the end but are not done by him which intended the end Those he may suffer or admit but it followeth not that he willeth them Wherefore I answer unto the Major He that willeth the end willeth also the meanes which himselfe worketh and by which he worketh to obtaine the end which he intendeth but not all meanes otherwise there shall be more in the conclusion than in the premisses Neither willeth he also those things which he permitteth that is he hindreth them not from being done if they hinder not his end God in calling all and yet saving but some doth not dissemble Object 6. He that calleth all and yet will save but some onely dissembleth God doth so Therefore he dissembleth Ans Of meere particulars nought followeth Or there is a fallacy in putting that which is no cause for a cause Wherefore to the Major we answer He doth not doe it to illude men but either to leave all without excuse or to invite them to repentance And further if you understand the Major generally it is to be denied because there may be another cause and if it be so taken it is thus to be distinguished He that calleth all and yet will save but some onely to illude men or to deceive them he dissembleth if he call them indefinitely or with a mind not willing to work in them to obey But God never promised that he would work this in all Wherefore there is no contradiction in these propositions All ought to doe it and I will work in some to doe it because the same thing is not denied in the one which is affirmed in the other but a diverse thing Object 7. They whose salvation dependeth on the secret counsell of God cannot have comfort The secret counsel of God as touching our salvation is revealed unto us Rom. 5.1 2 Cor. 1.22 and 5.5 Rom. 8.16 1 John 3.24 and 4.13 Our salvation dependeth on the secret counsell of God Therefore we cannot have comfort Answ We cannot have comfort before it is revealed unto us But that secret counsell of God is opened unto us by his Son and the holy Ghost Likewise by the effects Being justified by faith we have peace towards God He hath seald us and hath given the earnest of the spirit in our hearts He that hath created us for this thing is God who also hath given unto us the earnest of the spirit The same spirit beareth witnesse with our spirit that we are the children of God Hereby we know that he dwelleth in us and we in him even by the spirit which he hath given us Wherefore before this manifestation or revealing it holdeth true that we can reap no comfort out of Gods secret decree and counsell but after the revealing thereof it is false Object 8. That which is done in vain no man should endeavour But the reprobate do in vain repent because it is impossible that they should be saved Ans This is true if any knew that they were reprobate But God will have no man so to determine of himself 2. It is a contradiction to be a reprobate and to shew repentance for if they did repent then were they not now reprobates Therefore there cometh no danger by this absurdity The elect are therefore without danger because they are wary and circumspect Object 9. That danger which is not need not be taken heed of But unto the elect there is no danger of condemnation Therefore they need not take heed thereof Ans The Major is true if there should be no danger whether heed be taken or not taken But there is no danger unto the elect that is being heedfull and bewaring of any danger that is to come But all the elect are heedfull circumspect and wary and those who are not heedfull are not elect For from whom God averteth and turneth away this danger he worketh also in them to be very wary and to take good heed thereof Whom he predestinate them he justified They therefore do amisse Rom. 8.30 who think to receive comfort without any desire of good conscience Repl. But if they must take heed and beware they are uncertain Ans No because they have this as a spur to go forward and persevere But to be certain and not to have a desire of repentance and amendment of life implieth a
but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ◠4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our
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
we may in some sort conceive what life eternall is Life is defined among the Philosophers diversly What life is and it is indeed a word of divers significations and signifying divers things Generally both as touching God and Angels living soules and plants it is the existence or being of a living thing For even Spirits live but they have not that from any quickning soule but from their very nature and essence But in wights or creatures possessed of living soules life is properly the being of living creatures which is nothing else but To be indued with a living soule or To have in him a living soule For What a soule is the soule is that whereby such a wight liveth or the essentiall forme of life which who have live It is taken both for the first act that is for the very living and being and for the second act that is for the operation of a living thing Thus therefore it is more fully defined Naturall life is the existence or abiding of the soule in a quickned body and the operation of a living thing Or it is the act and perfection of the soule executing operations proper to a living thing Or finally it is an aptitude of a living thing to work the operations proper unto it and is also the operations themselves by reason of the union of the body with the soule Now when we mention everlasting life we restraine the word life for then we speak of the everlasting life of men and Angels That is called everlasting 1. Which hath neither beginning nor ending so God is everlasting 2. Which hath no beginning and yet hath an ending as the decree of God What everlasting meaneth 3. Which hath a beginning but shall have no end as Angels and the soules of men c. And in this third sense our heavenly life is called everlasting life that is a life having beginning but without end So then the everlasting life of man is nothing else but the eternall being of a regenerate and glorified man which being What everlasting life is is to have the image of God restored according to which man was at the first created to wit to be endued with perfect wisdome righteousnesse and felicity or with a true knowledge and love of God joyned with eternall joy And here in these acts of acknowledging and loving God we for plainenesse sake include the faculties and powers of acknowledging and loving God For to be able to acknowledge God aright and love him no lesse belong to the spirituall life then to acknowledge and love him 1 Cor. 2.14 seeing The naturall man perceiveth not the things of the Spirit of God neither can know them Againe we thus describe it Everlasting life is a perfect restauration of Gods image in us and eternall joy resting on God celestiall glory and abundant fruition of all good things which are required to the state of perfect happinesse More briefly it is a perfect conformity of man with God consisting in the true and perfect knowledge and love of God and in the glory of both soule and body So that to the full understanding of the essence of everlasting life Two parts of this life we are to consider these two things Uunion An union both of our body and soule with God Conformity with God A conformity with God which issueth out of this union as an effect proceedeth from his cause Now this conformity is a perspicuous and evident knowledge of God and his will and his works perfect righteousnesse joy fixed in God incomparable glory wherewith our bodies and soules shall flourish and shine as the Sunne and a sufficiency of all good things in God pertaining to true and perfect blisse All these things doe somewhat expresse the maner and forme of everlasting life Now if we adde hereunto the efficient and finall causes thereof An ample definition of everlasting life an absolute full definition may be thus framed Everlasting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost and the true knowledge of God his will and all his works kindled by the same spirit immediatly in their hearts and true and perfect righteousnesse and wisdome that is a perfect conformity and correspondence of their will and powers and operations with the mind and will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soule and body freely bestowed by God through Christ on the Elect begun in this life and to be perfected in the life to come to this end to glorifie and magnifie God through all eternity The particular proofe of each part of this definition All the parts of this definition are taken out of the Scripture Gods eternall habitation in us John 14.23 John 14.16 It is the eternall habitation of God in us by the holy Ghost I and my Father will come unto him and will dwell with him He shall give you another Comforter that he may abide with you for ever Knowledge of God and perfect wisdome John 17.36 It is the knowledge of God and perfect wisdome This is life eternall that they know thee to be the onely very true God and whom thou hast sent Jesus Christ Righteousnesse Luke 20.36 It is righteousnesse They are equall unto the Angels and are the sonnes of God sith they are the children of the resurrection Joy John 16.22 It is joy in God Your joy shall no man take from you Sufficiency in God Revel 21.22 23. 1 Cor. 15.28 1 Cor. 13.33 It is sufficiency in God The Lord God Almighty and the Lamb are the Temple of it And the City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lamb is the light of it God shall be all in all All those good things which we possesse here shall then be perfect When that which is perfect is come then that which is in part shall be abolished Without interruption Revel 21.4 Luke 1.33 Dan. 7.27 It shall not be interrupted God shall wipe away all teares Of his Kingdome shall be no end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the holy people of the most High whose Kingdome is an everlasting Kingdome that is which hath neither beginning nor ending Object Everlasting life is to live everlastingly But the wicked also shall be raised and be immortall because they shall live eternally Therefore the wicked shall have everlasting life Answ No consequence is currant or of force when it is deduced but from one part onely of a definition For by the name of everlasting life is not meant the presence of the soule in the body that is the naturall life but this being presupposed there is further meant a spirituall life which the holy Ghost worketh in the Elect by
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
signified by the Sacraments Furthermore Baptisme and the Lords Supper are Sacrifices not indeed principally but as they are our work which we performe to God that is as we receive these signes as it were from the hand of God and so declare our obedience towards God 4. In what Sacraments agree with the Word and in what they differ THis agreement and difference shall be handled in the 67. Question of the Catechisme 5. How the Sacraments of the Old and New Testament agree and how they differ THey agree They agree In the authour In the author for both were instituted by God In substance In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even remission of sinnes and the gift of the holy Ghost and that by Christ alone This is proved in the Epistle to the Hebrewes Hebr. 13.8 Jesus Christ yesterday and today the same also for ever But these are not in respect of rites and ceremonies the same Therefore they are the same in respect of the thing by them signified 1 Cor. 10.2 Colos 2.11 The Fathers under the law were baptised in the cloud and in the sea and did all eate the same spirituall meate By Christ ye are circumcised with circumcision made without hands that is in Baptisme we receive the same benefits August Tract 26. in John which they did in circumcision Augustine saith The Sacraments of the Old and New Testament differ in their signes but agree in the thing signified by the signes All the Fathers did eate the same spirituall meate I say they verily did eate the same spirituall meate For indeed the corporall meate they ate was diverse from our corporall meate seeing their meate was Manna but ours is of another kind But they did eate the same spirituall meate which we eate Without Christ therefore who is the thing signified of all the Sacraments both of the Old and New Testament no man was ever saved or now is or ever shall be saved Whence it followeth that the Fathers in the Old Testament had the same communion with Christ which also we have and that it was no lesse signified and confirmed then unto them by the Word and Sacraments then it is now unto us in the new Covenant Wherefore it is not only idolatry to seek another communion of Christ then is in the Word but also to seek another communion of Christ in the Sacraments of the New Testament then which was in the Sacraments of the Old Testament The Sacraments of the old new Testament differ 1. In rites They differ first in rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Old Testament and the beginning or succeeding of the New Testament In number They differ in multitude and number There were moe and more laborious here fewer and more easie rites In signification In signification Those signified Christ to come these Christ that was come The signification is divers as the circumstance of time is divers which the Sacraments of the Old and New Testament signifie For the Sacraments of the old Church signified the time to come of Christ which should come our Sacraments signifie the time past of Christ already manifested in the flesh In the persons whom they bound In binding and obliging men The old bound onely Abrahams posterity for the converted Gentiles were not bound to observe circumcision Cap. 2.5 such as were those religious men spoken of in the Acts ours bind the whole Church of all Nations and Countries Baptise all nations Mat. 28.19 Mat. 26.27 Drinke ye all of this In continuance In continuance The old were to indure but untill the coming of the Messias the new untill the end of the world In cleernesse IN cleernesse Those are more obscure and dark because they signifie things to be manifested but these more cleere and plaine because they signifie things already manifested 6. What the signes are what the things and in what they differ IN every Sacrament are two things the signe and the thing signified The signe in the element and the whole externall action The thing signified is Christ himselfe and his benefits or the communion and participation of Christ and his benefits Differences of the signes from the things signified The signes therefore differ from the things signified 1. In substance for the signes are corporall visible earthly the things heavenly invisible spirituall Obj. But the body and bloud of Christ are things corporeall Ans The things are here called spirituall not as touching their substance but acrording to the manner of receiving them because through the working of the holy Ghost they are received by faith onely and not by any part of our body For that which is called spirituall in Scripture sometimes signifieth an incorporeall nature or spirit What is mean by that which the scripture calleth spirituall 1 Cor. 10.2 sometimes an effect or gift of the holy Ghost sometimes an object of the spirit and of spirituall motions which object is received by the spirit that is by the motion of the holy spirit or which is given to them in whom the holy Spirit dwelleth as All did eate the same spirituall meate And in this sense the body and bloud of Christ in the Sacraments are called things spirituall 2. They differ in manner of receiving The signes are received visibly by the hand mouth and parts of the body and therefore also of unbeleevers The things are received by faith only and the spirit and therefore of the faithfull only 3. In the end or use The things are given for the possessing of eternall life they are eternall life it self or some part thereof or purchase it unto us The signs are received for the sealing and confirming of our faith concerning the things themselves promised 4. The things signified are necessary unto the salvation of all the members of the true Church The signs are not simply necessary for all but for them only who are able to receive them because it is not the want but the contempt of the Sacrament which condemneth the despisers thereof 5. The signes are divers in divers Sacraments the rites and ceremonies are variable but the things are perpetuall and the same in all Sacraments 7. What the Vnion of the signes and the things is which is called Sacramentall UNion in generall is the conjunction of two or moe things whereby in some sort they are made one Hypostaticall or personall union is the coupling of two natures in one person The combining of the signe and the thing signified in Sacraments is called Sacramentall union The question is what kinde of union this is The Papists opinion confuted The Papists imagine that in the Lords Supper there is a conversion and change of the signes into the things signified But a change is no
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ in that ye are buried with him through Baptism in whom ye are also raised up together Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
hath this force and power to testifie and seal by the commandement of God through the promise of grace adjoined by Christ unto this rite rightly used For Christ baptiseth us by the hand of his Ministers as he speaketh unto us by the mouth of his Ministers 4. Wherefore there is in baptism a double water an externall visible water which is elementary and an internall invisible celestiall which is the bloud and spirit of Christ So also there is a double washing an externall visible and signifying washing namely the sprinkling or powring of water which is corporall that is is perceived by the parts and senses of the body and an internall invisible and signified washing namely remission of sins for the bloud of Christ shed for us and our regeneration by the holy Ghost and our ingraffing into his body which is spirituall that is is perceived and received by faith and the spirit Lastly there is also a double administer of baptisme an externall of the externall baptisme which is the Minister of the Church baptising us by his hand and water an internall of the internall baptisme which is Christ himselfe baptising us by his bloud and spirit 5. Neither is the water changed into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visibly neither is the holy Ghost by his substance or vertue more in this water then else-where but in the right use of baptisme he worketh in the hearts of them who are baptised and spiritually sprinkleth and washeth them with the bloud of Christ and hee useth this externall symbole or signe as an instrument and as a visible word or promise to stay and stir up the faith of them who are baptised 6. When as then baptisme is said to be the washing of the new birth to save us or to wash away our sins it is meant that the externall baptism is a signe of the internall that is of regeneration or our new birth of salvation and spirituall washing and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof 7. But notwithstanding so is sin in baptism abolished that we are delivered from being obnoxious to the wrath of God and from the condemnation of eternall punishment and further newnesse of life is begun in us by the holy Ghost but yet the remnants of sin remain in us untill the end of this life 8. Now all they and they alone receive baptism to the right use who are renewed or renewing and are baptised to those ends whereto baptisme was by Christ instituted 9. The Church doth rightly administer baptism to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10. Seeing also the infants of Christians are of the Church into which Christ will have all those received and inrolled by baptism who belong unto him and therefore baptism was substituted in the place of circumcision whereby as well unto the infants as unto the elder sort which did belong unto the seed of Abraham justification regeneration and receiving into the Church was sealed and therefore no man can forbid water that they should not be baptised who have received the holy Ghost purifying their hearts those infants then must necessarily also be baptised who either are born in the Church or come together with their parents to it 11. As the promise of the Gospel so baptism being received unworthily that is before conversion is ratified and profitable unto salvation to them that are penitent and the use thereof which was before amisse and unlawfull is now become unto them right and lawfull 12. Neither doth the wickednesse of the Minister make baptism void or of no effect and force unto them so that it be ministred into the promise and faith of Christ and therefore also the true Church doth not baptise them who have been baptised of hereticks but only must inform and instruct them with true doctrine concerning Christ and baptisme 13. And as the convenant once made with God is also afterwards after sins committed perpetually firme and of force to the repentant so also baptisme being once received confirmeth and assureth the repentant all their life time of remission of sins and therefore neither ought it to be re-iterated neither to be deferred untill the end of our life as if it so only cleansed men from sins if no sins be committed after it is once received 14. Neither yet are all those who are baptised with water whether they be of understanding or infants partakers of the grace of Christ for the everlasting election of God and his calling unto the kingdom of Christ is free 15. Neither are all who are not baptised excluded from the grace of Christ for not the want but the contempt of the baptisme shutteth men out of the convenant of God made with the faithfull and their children 16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery they who are not called unto this and especially women may not take upon them the power and authority to baptise 17. Rites which are patched by men to baptisme as hallowing of the water tapers exorcisms chrisme salt crosses spettle and such like are worthily reputed in the Church as a corruption of the Sacrament OF THE LORDS SUPPER ON THE 28. SABBATH Quest 75. How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the crosse and of his benefits Ans Because Christ hath commanded me and all the faithfull to eat of this bread broken and to drink of the cup distributed in remembrance of him with this promise adjoyned a Mat. 16.27 28. Mark 14.22 23.24 Luke 22.19 20. 1 Cor. 10.16 17. 11.23 24 25. 12.13 First that his body was as certainly broken and offered for me on the crosse and his bloud shed for me as I behold with mine eyes the bread of the Lord broken unto me and the cup communicated to me and further that my soul is no lesse assuredly fed to everlasting life with his body which was crucified for us and his bloud which was shed for us then I receive and taste by the mouth of my body the bread and wine the signs of the body and bloud of our Lord received at the hand of the Minister The Explication The chiefe Questions concerning the Lords Supper are 1. What the Supper of the Lord is 2. What are the ends thereof or wherefore it was instituted 3. What it differeth from Baptisme 4. What is the sense and meaning of the words of the institution 5. What is the difference between the Lords Supper and the Papists Masse and why the Masse is to be abolished 6. What is the right use of the Supper 7. What the wicked receive
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
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
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
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
an oath or keepeth not a lawfull oath For To forsweare is either to sweare that which is false as that thou art not guilty of murder when thou hast slaughtered a man or not to performe a thing lawfully sworne An idolatrous oath An idolatrous oath which is taken by another besides the true God An oath of an unlawfull thing An oath made of an unlawfull thing as was Herods to performe whatsoever Herodias daughter should aske A rash oath A rash oath made of lightnesse that is without any necessity or on great cause And hereof speake those places which forbid swearing Mat. 5. 23. and James 5. But the doctrine concerning Oathes is more largely amplified in the two questions next ensuing in the Catechisme ON THE 43. SABBATH Quest 101. May a man sweare also religiously and lawfully by the name of God Answ He may when as either the Magistrate exacteth it or otherwise necessity requireth by this meanes the faith and truth of any man or thing to be ratified and established whereby both the glory of God may be advanced and the safety of others procured For this kind of swearing is ordered by Gods word a Deut. 16.13 10.20 Esay 48.1 Heb. 6.16 and therefore was well used of the Fathers both in the Old and New Testament b Gen. 21.24 31.53 Josh 9.15 1. Sam. 24.22 2. Sam. 3.35 1. King 1.29 Ro. 1.9 9.1 2 Cor. 1.23 Quest 102. Is it lawfull to sweare by Saints or other creatures Answ No. For a lawfull oath is an invocation of God whereby we desire that he as the onely searcher of hearts beare witnesse unto the truth and punish the swearer if he wittingly sweare falsly a 1 Cor. 1.23 Rom. 9.1 But this honour agreeth to no creature b Mat. 5.34 35 36. James 5.12 The Explication In these two questions the doctrine touching swearing is expounded and set downe at large OF AN OATH OR SWEARING The chiefe questions concerning an oath or swearing are 1. What an oath is 2. By whom we are to sweare 3. Whether a Christian may sweare 4. Of what things we must sweare 5. Whether all oathes are to be kept The three last appertaine to the declaration of the 101. Question of the Catechisme the two former belong to the declaration and unfolding of the 102. Question 1. What an oath is AN oath is oftentimes understood and taken in Scripture for the whole worship of God The word Oath signifieth 1. Gods whole worship Deut. 10.10 Esa 19.18 45.23 65.16 Jerem. 12.16 as it is said of the worship of God in the Old Testament Thou shalt sweare by his name In that day shall five Cities in the Land of Egypt speake the language of Canaan and shall sweare by the Lord of Hoasts Every knee shall bow unto me and every tongue shall sweare by me And of the worship of God in the New Testament He that shall blesse in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God If they will learne the waies of my people to sweare by my Name then shall they be built in the middest of my people The reason is because by whom we sweare 2. An especiall invocating of God to give witnesse to the truth and punish the wiâ—full faâ—se swearer 2 Cor. 1.23 the same we professe to account for God But properly an oath is an Invocating on God whereby is desired that God who is the viewer of the hearts would give testimony unto the truth and punish him that sweareth if wittingly he deceive So doth the Catechisme define it and the definition is desumed or borrowed from that forme of swearing which the Apostle useth I call God for a record unto my soule that to spare you I came not as yet unto Corinthus It is said in the definition that God would give testimony namely by saving and doing good to him that sweareth if he sweare aright but by punishing and destroying him if he wittingly deceive For an Oath was ordained by God that it might be the bond of truth between men and a testimony or record that God is the Author and defender of the truth 2. By whom we must sweare WEe must sweare by the name of the onely true God Five causes why we must sweare by God alone Gods Commandement Deut. 10.20 Because God hath commanded us to sweare by him onely as he alone is to be feared and worshipped Thou shalt feare the Lord thy God thou shalt serve him and thou shalt cleave unto him and shalt sweare by his name Gods prohibition of swearing by any other besides himselfe God expresly forbiddeth that we sweare by any other name Ye shall make no mention of the name of other gods Because an Oath is a kind of invocation which invocation is due to God only God will have invocation to be used to himselfe onely and he condemneth such as in their oathes joyne the creatures with God Now an Oath is a kinde of invocation of God as appeareth out of the definition thereof Because God only is the viewer of hearts An Oath doth give and ascribe unto him by whom we sweare the inspection and viewing of hearts infinite wisdome and knowledge of all things presence in all places c. And indeed infinite wisdome and the searching of hearts is required in him by whom we sweare because in oathes we treat not of manifest matters or whereof there is good evidence but of hidden and uncertaine difficulties and in which he onely can judge whether men deceive who is the beholder of hearts But God alone is the searcher of hearts omniscient and every where present Hence issueth a proofe that Christ is true God and that we are to sweare by him John 2.24 25. 1 Cor. 2.10 Because he knoweth all men and hath no need that any should testifie of man for he knoweth what is in man So also is it said of the holy Ghost The spirit searcheth all things Because God alone is omnipotent and executor of punishment By whom we sweare unto him we give and ascribe the execution of punishment and unto him we attribute omnipotency as whereby he must maintaine the truth and punish him that lyeth But God alone is omnipotent and executor of punishment Mat. 10.28 Feare ye not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in hell Men cannot be revengers of perjury because such as sweare falsely escape the judgement of men seeing men are not the intelligencers of mens hearts to see whether they who sweare deceive or no or because perjured persons are sometimes mightier then that they may be drawne to punishment by men Hence followeth it that such oathes that are sworne by Saints or other creatures are Idolatrous and forbidden of God Object
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
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
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.
constrained by the law and feare of punishment unto whatsoever discipline or order like as are the wicked but yet they are taught and instructed by the Law of God what worship is pleasing unto God and the holy Ghost useth the voice of the law to teach and incline them to an obedience not constrained or hypocriticall but true and voluntary so that not only the law commandeth them what to doe but the Spirit also of grace doth give them ability to obey For this is not to be under the law and the law not to be given unto the righteous So then the bond and doctrine remaineth albeit the condemnation and constraint is taken away For unto this are we bound that our obedience be most free and voluntary We are debâ—ers not to the flesh to live after the flesh Rom. 8.12 The law is not given to the righteous man to wit constraining and condemning him Object 7. We are not under the law but under grace Therefore the law bindeth us not Rom. 6.14 Ans This is a fallacy mis-interpreting the words alledged For Not to be under the law importeth as much as Not to be held or bound to the obedience of the law but to be freed from the curse or constraint of the law as To be under grace is To be justified and regenerated by the grace of Christ Repl. They who are bound to perform the law and performe it not are subject to condemnation But we are not subject to condemnation for there is no condemnation to them that are in Christ Jesus Rom. 8.1 Therefore we are not bound to performe the law Ans The Major is true but with these conditions 1. If he that is bound to perform the law be bound to perform it in his own person but we are bound to performe and doe performe the law not in our selves but in Christ 2. If he be bound to performe it in himselfe alwaies or at all times perfectly but we in this life are not bound to performe the law perfectly in our selves but only to begin obedience according to all the Commandements thereof Object 8. The law is the letter which killeth and The ministery of condemnation But There is no condemnation to them that are in Christ Jesus 2 Cor. 3.6 9. Therefore the law pertaineth not to them that are in Christ Jesus that is Christians Ans 1. Here is a fallacy of Accident For the law is the letter which killeth not of it selfe but by the default of men who the more they perceive and see a dissimilitude between themselves and the law the more they despaire of salvation and so are killed 2. The law alone without the Gospel is the letter that is a doctrine teaching only requiring obedience denouncing Gods wrath and death to the disobedient and not working that spirituall obedience which it requireth But being joyned with the Gospel which is the spirit it also beginneth to become the spirit that is effectuall unto obedience in the godly because the regenerate begin of their owne accord to obey the law How the law is the letter and how the Gospel is the spirit The law then is the letter to wit 1. Alone by it self and without the Gospel 2. In respect of unregenerate nature Contrariwise the Gospel is the spirit that is the ministery whereby the holy Ghost working in us spirituall obedience is given not that all who heare forthwith receive the holy Ghost and are regenerated but because by it faith is received whereby our hearts are quickned so that they begin obedience to the law Wherefore hereof it followeth not that the law is no longer to be taught in the Church for Christ saith of himself I am not come to destroy the law Matth. 5.17 Rom. 3 31. Christ in himselfe fulfilled the law two waies and in us two waies but to fulfill it Through faith we establish the law And Christ in himselfe fulfilled the law two waies 1. By doing 2. By suffering For he was just and righteous in himself and brake no tittle or jot of the law and for our sakes partly did those things which he was not bound to doe partly sustained the punishment of the law In us likewise he fulfilled it two waies 1. By teaching it us 2. By giving us his holy Spirit for assistance in the performance thereof in some measure as we have heretofore in the doctrine touching the Abrogation of the law more fully declared Object 9. That which increaseth sin is not to be taught in the Church Rom 7.3 The law increaseth sin Therefore it is not to be taught in the Church Answ There is a fallacy of Accident in the Minor The law increaseth sin by an accident to wit by reason of mans corruption and that two waies 1. Because mans nature is so corrupt and wayward from God that men doe not what they know to be pleasing unto God Two waies by which the law is said to increase sin and contrariwise earnestly desire and most wilfully commit yea even with greedines that which they know hee hath forbidden Because it sheweth wrath when men the more they know by the law their sins and the punishments they have deserved the more they fret against God hate and despite him and run into desperation But of it selfe the law worketh righteousnesse conformity with God the love of God c. The law also by it selfe increaseth sinne but the word Increase is then taken in another sense to wit it sheweth unto us and forceth us to acknowledge the greatnesse and multitude of our sins but it doth not so increase sin as to make that sin which is little in it self more great and grievous So then there are foure termes in the argument by reason of the ambiguity of the middle terme therein namely the word Increaseth Object 10. Yee are dead to the law by the body of Christ that yee should be unto another even unto him that is raised up from the dead Rom. 7.4 that yee should bring forth fruit unto God And Gal. 2.19 I through the law am dead to the law and that I might live unto God I am crucified with Christ Thus I live yet not I now but Christ liveth in mee and in that I now live in the flesh I live by the faith in the Son of God Hence they conclude If wee be dead to the law and are Christs who now liveth in us then is not our life now schooled and ruled by the direction of the law but by Christ onely Answ But seeing the Apostle himself saith That the law is not made voide Rom. 3.31 but established by faith this phrase To die unto the law doth not signifie to be exempted from the obedience of the law but to be freed from condemnation and from the provokement of sin which the law worketh in the unregenerate whereas wee being ingraffed into Christ enjoy in him both a full satisfaction for our sins for which
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin to delight in the law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and the grace of the holy Ghost is shed more plentifully on men in the New Testament than in the Old yet notwithstanding there was one and the same manner and way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted in the old for Christ If then God will write the law which was first written in tables of stone in the hearts of men in his new covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. Testament is greater and more plentifull for that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
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
take away all reproach of his most holy name and by all meanes advance it with all praise and honour In a word we desire 1. That God would enlighten us with the true knowledge of his holinesse 2. That he would give us true faith and repentance and regenerate us with his spirit that we may be holy as he is holy 3. That he would give us a mind to professe that holinesse of his divine name in words and deeds to his own praise and glory that he may be glorified of us by our true knowledge and profession of him and conformity of life with him and so he be severed from all Idols and profane things Object That which of it selfe is holy cannot be hallowed Gods Name is of it selfe holy Therefore it cannot be hallowed Ans It cannot be hallowed in that second sense of hallowing before delivered that is That which of it selfe is holy cannot be made holy but it may be sanctified as sanctifying is used in the first and third signification that is That which of it selfe is holy or indifferent may be acknowledged praised and magnified as holy So we desire that Gods Name may be hallowed that that which in it self is holy may also be acknowledged and magnified as holy God indeed sanctifieth us by making us holy of not holy But we sanctifie God not by making him holy but by knowing and speaking that of him which he will have us know and speake of him Object What belongeth to us to do that should we not desire another to doe But it belongeth to us to hallow and sanctifie the Name of God Therefore we need not to pray that God himselfe would hallow it for herein we do as a schollar who being commanded of his Master to apply his study diligently beseecheth his Master to do it for him Ans We distinguish the Major What belongeth to us to doe that should we not desire another to doe if so we are able by our selves and by our own strength to performe it but what we are not able of our selves to effect we justly crave of God that he would minister strength unto us to performe it Now we are utterly unable to hallow and sanctifie Gods Name Therefore we must desire of God that he will give us strength whereby his divine Name may be of us hallowed and sanctified yea rather that himselfe would sanctifie in us his holy Name ON THE 48. SABBATH Quest 123. What is the second petition Answ Let thy kingdome come that is Rule us by thy word and spirit that we may humble and submit our selves more and more unto thee a Psal 119.5 143.10 Mat. 6.33 Preserve and increase the Church b Psal 51.20 122.6 7. destroy the works of the Divell and all power that lifteth up it selfe against thy Majesty make all those counsels frustrate and void which are taken against thy word c 1 John 3.8 Rom. 16.20 untill at length thou reigne fully and perfectly d Revel 22.17 20. Rom. 8.22 23. when thou shalt be all in all e 1 Cor. 15.28 The Explication THy Kingdome come that is Let it by continuall increases flourish and be augmented and alwaies by a new enlargement and accession let thy kingdome be extended and multiplied which thou O God in thy Church doest hold and possesse The speciall questions concerning the Kingdome of God 1. What the Kingdome of God is A Kingdome in generall is a certaine forme of Civill government wherein the soveraignty of rule belongeth to some one person who is furnished with gifts and vertues above the rest and ruleth over all according to just honest and certaine Laws in requiring obedience making Laws defending the good and punishing the bad The kingdome of God is that in which God only reigneth and exerciseth soveraignty over all creatures Gods universall kingdome Gods speciall kingdome but especially governeth and preserveth his Church This kingdome is universall The speciall kingdome of God which he exerciseth in the Church is the sending of the Son from the Father even from the beginning of the world who should ordaine and maintaine a Ministery and should by the same be effectuall and forcible in working should gather a Church by the word and holy Ghost out of all mankinde rule preserve and defend the same against the enemies thereof raise it from death and at length the enemies thereof being cast into everlasting paines adorne it with heavenly glory that so God may be all in all and may be magnified by the Church of Angels and men for ever The parts of Gods kingdome Out of this definition we may gather and make these parts of the kingdome of God 1. The sending of the Son our Mediatour 2. The ordaining and maintaining of the Ministery by Christ 3. The gathering of the Church out of mankinde by the voice of the Gospel and the efficacy of the holy Ghost beginning in us the Elect true faith and repentance 4. The perpetuall government of the Church 5. The preservation thereof in this life and protecting against her enemies 6. The casting away of her enemies into eternall paines 7. The raising of the Church unto eternall life 8. The glorifying of the Church in eternall life when God shall be all in all Of this kingdome it is said Ps 2.6 110.2 I have set my King upon my holy hill of Sion Be thou Ruler even amongst the midst of thine enemies Hence it appeareth that this kingdome which we desire may come is not worldly but a spirituall kingdome which also the Lord himself sheweth by divers parables in the Evangelist and unto Pilate he answereth My kingdome is not of this world John 18.36 This kingdome we here pray for that it may come and be inlarged and defended 2. How manifold the kingdome of God is The kingdome of heaven is a kingdome THis kingdome of God is but one indeed but it differeth in the manner of governing and administration For it is diversly administred here and in heaven It is therefore commonly distinguished into the kingdome of grace and the kingdome of glory 1. Of grace and begun in this life This distinction is all one with theirs who say that the kingdome of heaven is two-fold One begun in this life another consummated after this life 2. Of glory and perfected in the next life We desire both in this petition to wit both the constitution of this kingdome of God in this life and the consummation thereof after this life Howbeit it is one and the same kingdome distinct only in degrees and forme of administration This kingdome on earth which is but begun hath need of meanes In the consummated and perfect kingdome of God there shall be no need of any meanes or instruments because in that the Church shall be perfectly glorified so that it shall be without evill both of crime and paine and God shall be all in all Hereby is that question
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
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
the effect of Predestination in which God hath preferred a us to others although we neither were better nor were to be better then others But if faith either in part or in whole should proceed from us presently justification by faith without workes should brag against b God Then secondly that we may be assured that as faith and salvation are not from our selves so they are not in our power but are founded upon Gods immutable and eternall predestination and consequently that these are not uncertaine but sure and immutable howsoever the Divell on the contrary may tempt us And so Luther writes And truly saith he this stable doctrine and immoveable necessitie of predestination is very needfull for wee are so feeble of our selves In praef epist ad Rom. that if wee were in our owne power few or none of us should be saved for Satan would be too hard for us all Now seeing this stable and most certaine determination of God cannot be changed or shaken by any creature surely some hope we have that at last we shall master sin although yet it rageth in our flesh Testimonies of Scripture a Ephes 2.3 5. We were by nature the sons of wrath and dead in our sins 1 Cor. 4.7 What hast thou that thou hast not received But if thou hast received why boastest thou as if thou hadst not received b 1 Cor. 1. 29. Lest any flesh should glory before him Rom. 3.19 For we know that whatsoever the Law saith it saith to them who are under the Law that every mans mouth may be stopped and that the whole world may be under condemmation c John 10.28 I give unto my sheep life eternall and no man shall take them out of mine hand Matth. 24.24 If it were possible the elect should be seduced Luke 22.32 I have prayed for thee that thy faith may not faile 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his 1 Pet. 1.5 Who are preserved by the help of Gods power through faith unto salvation which is prepared to be revealed in the latter time XIX Wee reject then the Pelagian inconsistent and selfe-destroying opinions of Puccius Huberus and such like as strangers from faith and Christian consolation 1. That in God there is no purpose of election and reprobation 2. That there is a generall election of all 3. That Paul Ephes 1.4 generally teacheth all men to be elected in Christ before the foundation of the world Hub. thes 741. 4. That all men were elected in Christ since the fall of Adam Hub. thes 1001. 5. That some are named elect from the event because they are better then others as pure gold is called elect or choice gold and the aire from its serenity and cleernesse is called pure 6. That there is in respect of God no particular election but in respect of men who apply universall grace to themselves thes 735. which is as much as if you would say Not God but we men have chosen our selves 7. That many elect perish 8. That there is not with God any certaine number of the elect 9. That the doctrine of Predestination is not to be taught because it breeds profanenesse and desperation 10. That if God hath chosen some and not others by this means he will be accounted unjust cruell a tyrant a rejoycer at others evill envious the author of sin and corruption in man 11. That faith is the cause not the effect of election that is that God hath chosen us for our faith ARTICLE VI. Of Faith and Perseverance 1. WE beleeve that faith in Christ is the gift of a God not a generall gift and common to b all but a particular effect of Gods c predestination which is given to all and solely to the d elect not only in respect of its increase but also in respect of its first e beginning De vocat gentium l. 1. c. 1. as 't is truly said by Ambrose God is the doner both of the beginning and of the increment of faith And Luther in his Preface on the Epistle to the Romanes saith that properly it ariseth from Gods eternall predestination who ought to beleeve or not to beleeve that by these meanes our holinesse may not be in our owne hands but in the power of God alone Testimonies of Scripture a John 6.29 This is the work of God that you beleeve on him whom he hath sent Galat. 5.22 The fruit of the spirit is faith Ephes 2.8 By grace you are saved through faith Phil. 1.29 Because it is freely given to you in the behalfe of Christ not onely to beleeve in him but also to suffer for him b 2 Thes 3.2 Every one hath not faith c Acts 13.48 So many as were ordained to life eternall beleeved d Tit. 1.1 According to the faith of Gods chosen Phil. 2.13 It is God that worketh in you both to will and to doe according to his free pleasure Phil. 1.6 Who hath begun in you a good worke will perfect it till the day of Jesus Christ II. Perseverance by which men continue in faith to the end and without which no man shall be saved is such a gift of God as is assuredly given to all the elect Matth. 24.14 III. For this God hath a promised I will put my feare in their hearts Jerem. 32.40 De bone persev cap. 2. that they shall not depart from mee c. which what else is it saith b Austine but such and so great a feare which I will put in their heart that they shall with perseverance adhere to mee IV. And the Saints doe daily begge of God perseverance in a faith Lead us not into temptation undoubtedly then they obtaine it of God according to Christs promise John 16.23 Verily verily I say unto you whatsoever you aske of the Father in my name he shall give it to you So Austine in the same place Why is perseverance begged of God if it be not given by God V. They aske then and they receive of God not onely that grace that in the end of their life they may have faith but also that they may perpetually retaine the same which in the Schooles is called a finall and totall perseverance VI. For although many times they offend God by grievous falls and grieve the holy Spirit they cast away and lose many of his gifts they defile their conscience they weaken their faith and as much as in them is break it off as the examples of David and Peter shew yet they doe not so oppose God with all their hearts as to become his enemies and to lose his favour for ever and totally to shake off the holy Ghost and utterly to lose faith because the seed of God a remaineth in them although that powerfull force and sense of Gods gifts doth not at all times shew it selfe but doth under the infirmity of the flesh as the Sun under a cloud or fire under ashes for awhile lurk untill God
by true repentance stirre the same up againe which is done before death lest they perish Wherefore totally they never fall from the grace of God but God is so angry with them for sinne that notwithstanding he hates them not being his sons he so corrects them that yet he doth not totally reject b them Even as an earthly father will not presently thrust his son out of doores when he offends him much lesse will he shake off his fatherly affection although he may severely reprove and correct him Testimonies of Scripture a John 3.9 Whosoever is borne of God sinneth not because his seed is in him nor can he sin because he is borne of God b Psal 37.24 Though he fall he shall not be cast off for the Lord helpeth him with his hand 2 Sam. 7.14 15. I will be his father and he shall be my son whom when he offendeth I will visit with the rod of men and with the stripes of the sons of men but my mercy shall not depart from him VII With this comfort David erected himself when hee fell Cast mee not away from thy presence and take not thine holy spirit from me Psal 51.11 If the righteous man fall he shall not be cast off for the Lord puts his hand under him VIII This maine comfort the Saints have in their spirituall conflicts that they know they doe beleeve and by Gods grace will more and more beleeve and that their faith shall not totally faile them as to be damned because by the Gospel they are taught that it is sustained by Gods immutable a election and Christs most effectuall merit and b intercession and that it is preserved by the power of c God Testimonies of Scripture a Ephes 1.4 He hath elected us in Christ before the foundation of the world was laid Rom. 8.39 Whom he predestinated these he hath called and whom he hath called these he hath justified whom he justified these he hath glorified 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Rom 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for us John 17.15 I desire that thou shouldst keep them from the evill Luke 22.31 Simon Simon Sathan hath sought to winnow thee as wheat but I have prayed to my Father that thy faith may not faile c 1 Pet. 1.5 Who by the help of Gods power are preserved through faith to salvation IX To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of faith That it is impossible for the elect to be a seduced for Christs sheep to be taken out of his b hands for the faithfull to be separated from the love of God in c Christ That vocation and the gifts of God are without d repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an inheritance incorruptible undefiled unfading is reserved for us in e heaven That by the power of God through faith we are preserved to f salvation That God is faithfull who will not suffer us to be tempted above our strength but with the tentation giveth an issue that we may g beare it Testimonies of Scripture a Matth. 24.24 It is impossible for the elect to be seduced b John 10.28 My sheep shall never perish nor shall any man take them out of mine hand c Rom. 8.39 Nothing can separate us from the love of God in Christ Jesus our Lord. d Rom. 11.29 These gifts and calling of God are such as are not to be repented of e 1 Pet. 1.4 5. Christ hath againe begotten us to an inheritance which cannot perish nor be defiled nor wither reserved for us in heaven f Ibid. Who by the help of Gods power are preserved through faith to salvation which is ready to be revealed in the last time g 1 Corinth 10.13 God is faithfull who will not suffer you to be tempted above your strength but will with the temptation also make a way to escape that you may be able to beare it X. But they who doubt of perseverance beleeve not life eternall yea they slight faith and all hope seeing that is an assured confidence of Gods mercie both present and to come this a certain expectation of life eternall which maketh not ashamed Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 But doubting confoundeth Jam. 1.6 XI Neither is this a doctrine of securitie except of a spirituall for with the certaintie of perseverance in the Saints there remaines alwaies a purpose to avoid sin or to repent for b sin God working all this immutably according to his eternall purpose in them nor withdrawing his mercie utterly from them lest they c perish Testimonies of Scripture a Rom. 8.38 For I am perswaded that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor any other creature can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10 He that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that he is able to keep what I have committed to him against that day b Rom. 7.15 For what I would doe I doe not but what I hate that I doe if I doe that which I would not I consent to the law that it is good c Ephes 1.11 In whom we have obtained an inheritance when we were predestinated according to his purpose who doth all things according to the counsell of his will 2 Sam. 7.14 and Psal 89.30 I will keep my mercy for him for ever and my covenant shall stand fast to him XII We reject the opinions of Puccius Huberus and others who have been bred in the schoole of Pelagius as being contrary to this most comfortable doctrine 1. That faith now in the state of grace is naturall that it is Gods gift common to all as the Sun by Gods bountie shines on the good and bad 2. That faith hath its increase from God but not its beginning 3. That it is our work to beleeve that is to suffer God to help us 4. That we may doubt of our perseverance to the end 5. That the certaintie of Gods gifts which wee brag of out of the Apostle Rom. 11.29 is vaine So Huberus thes 777. 6. That the Saints as soon as they sin mortally utterly fall off from grace utterly cast off the holy Ghost and altogether lose their faith and so many of the elect are damned and perish ARTICLE VII Of the ministery of the Church I. COncerning the ministery of
the Church in the New Testament we beleeve and teach that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apostles instituted by Christ for finishing the salvation of the a elect Testimonies of Scripture a Matth. 28.19 Goe and teach all nations baptising them in the Name of the Father Son and holy Ghost Mark 16.16 Preach the Gospel to all creatures he that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned Ephes 2.20 You are built upon the foundation of the Prophets and Apostles Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists and some to be pastors and doctors II. And that it is an effectuall meanes by which the holy Ghost stirs up confirmes and a operates faith and conversion in the hearts of the elect Testimonies of Scripture a Rom. 1.16 The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.17 Faith is by hearing and hearing by the word of God Acts 10.44 While Peter yet spake these words the holy Ghost fell upon all them that heard this speech Acts 16.14 A certaine woman named Lydia who sold purple in the city of the Thyatirians fearing God did heare us whose heart the Lord opened that she should heare what was said by Paul 2 Tim. 3.16 17. The whole Scripture is inspired by God and profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect and perfectly furnished for every good worke III. Yet that internall power and efficacie by which we are sanctified is not the Ministers nor is it tied to or shut up with in their words actions but it is the holy a Ghosts The externall ministry is b mans which the Spirit of God makes use of for moving the minds and hearts of the elect when and how he c pleaseth Not as if he could not doe otherwise but because it pleased his divine wisdome by the foolish preaching of the Crosse to save such as d beleeve Testimonies of Scripture a Esay 43.25 I I am he that blotteth out thy transgressions John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh or wither it goeth so it is with every one that is born of the spirit 1 Cor. 12.11 All these things are done by one and the same spirit distributing to every one apart as he pleaseth b Matth. 3.11 I indeed baptise you with water to repentance but he who cometh after me is stronger then I he will baptise you with fire and with the holy Ghost John 1.23 33. I am the voice of him that crieth in the desart But he that sent mee to baptise with water he it is who baptiseth with the holy Ghost c 1 Cor. 3.5 6. Who then is Paul who is Apollo but ministers by whom you have beleeved and as God hath given to every man I plant Apollo waters but God giveth the increase Therefore neither is he that planteth any thing nor he that watereth but God who giveth the increase d John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh nor whither it goeth so is every one that is borne of the spirit 1 Cor. 12.11 But all these things are done by one and the same spirit distributing to every one apart as he pleaseth 1 Cor. 1.21 But after that in the wisdome of God the world by that wisdome knew not God it pleased God by the foolishnesse of preaching to save beleevers IV. But these Tenents are partly impious and partly too hyperbolicall 1. That God immediately doth infuse faith and conversion 2. That the ministerie is a dead letter but the exercise only of the outward man 3. That the faith which we have by hearing of the word is not justifying but historicall onely 4. That saving power is in the voice and under the voice of the ministerie and that Christs part is internall but ministers partly externall partly internall ARTICLE VIII Of the Sacraments in generall I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull for without this we cannot know why Baptisme and the Lords Supper are Sacraments besides it gives a great light to the particular doctrine of each Sacrament by which we may avoid divers errours lest by giving them too little we esteeme them but bare Ceremonies and by giving them too much we transforme them into Idols which will necessarily be if we do not carefully observe what Sacraments are and why instituted by God and what is their use and end for Ecclesiasticall stories tell us that the Pope could not establish Transubstantiation untill he had overthrowne the nature efficacy and use of Sacraments II. Sacraments are signes of the Covenant or of the promise of a grace instituted by God for the confirmation of our b faith Testimonies of Scripture a Gen. 17.11 And you shall circumcise the flesh of your fore-skin and it shall be a signe of the Covenant betweene me and you b Rom. 4.11 And he received the signe of Circumcision the seale of righteousnesse by faith in his fore-skin Sacraments are not onely notes of profession betweene men as some imagine but they are rather signes and testimonies of Gods will towards us by which God moveth the heart to beleeve as it is in the Apology of the Augustan Confession Tit. De usu Sacramenti III. Sacraments consist of the Element and a Word or of externall signes and the promises of spirituall grace which grace in the Word and in all Sacraments is one to wit Christ with all his b benefits for there is one Christ yesterday to day and for c ever and there is one communion of Saints from the beginning of the world to the d end which is that spirituall union that is betweene Christ and the Saints and of the Saints among themselves to the same love by the holy Spirit in Christ as the Head and in us as his members in whom he dwels although this one communion according to the diversity of signes is diversly called and represented in diverse Sacraments Testimonies of Scripture and of others a Apologia August Confes Tit. De usu Sacramenti c. Sacraments are signes of Gods will towards us and not only signes of men among themselves And they define Sacraments rightly in the New Testament to be signes of grace And because two things are in Sacraments the Signe and the Word the Word in the New Testament is the promise of the remission of sins b Ibidem The same is the effect of the Word and Sacrament as it is excellently said by Austine The Sacrament is the visible Word because the ceremony is received by the eye and is as it were the picture of the Word signifying the same thing that the Word doth wherefore the effect of both is the same c Heb.
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
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
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
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
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
of our Catechisme which saith That by nature we are propense to hate God and our neighbour that we are so corrupt that to doe well we are altogether unapt This sure is it which resistible grace goeâ—h about to abolish Out of all this it is manifest that the Remonstrants in both Articles Art 1. coth 7. especially in the closure of the fourth either abuse the equivocation of the word grace explained above affirming that the operation of calling perswading exciting grace which they call adventitious and precedaneous is resistible which orthodoxall men deny not and so with vain debates they trouble the Church and State or by understanding the operation of grace producing faith and conversion they dangerously corrupt the doctrine of grace with Pelagius or lastly they do entangle themselves again with the knot of contradiction in ascribing to operating grace alone faith and conversion and making the same resistible that is indifferently depending from the will of man Again while they professe that faith is the meer gift of God and yet make the same to depend resistibly from the assent of mans will they fall into such contradictions that no Sophistry can reconcile But Col. p. 502. when the Adversary as we said before is forced to contradict himselfe it is knowne that he is subdued They deny that grace whether resistible Col. p. 226. or not proceeds from Gods absolute decree for this they hate worse then dog or snake But it is sufficient that the Apostle witnesseth this where he conjoynes vocation not externall onely Rom. 8.30 but most properly internall justification the producer of faith immediately with predestination as the effect with the first cause But what-ever this is it will no wise help their turn Suppose there were no predestination in heaven no election yet this most firm principle of Scripture remains asserted by Austin in the fore-alledged places That Almighty God hath a most omnipotent power over the wills of men and that he can according to his pleasure either leave the wills themselves in their sins or encline them to good i.e. make them irresistible to his grace With which principle if resistibilitie of grace could stand which they feign i.e. the imbecillitie and indifferencie for effecting of faith and that power of mens wils in rebelling against grace and God himself working in man I say if these could stand God could not be Almighty nor would there ever be any conversion of man to God nor regeneration which is so evident that no Sophistry can elude it And this is sufficient concerning the 3d. 4th Article And how tolerable these are every man may see ARTICLE V. Who are by true faith ingraffed into Jesus Christ and therefore partakers of his quickning Spirit they have power sufficient to fight against Satan sin the world and their owne flesh and to obtain the victory but by the help of the grace of the holy Spirit So Jesus Christ is present by his spirit to them in all tentations stretching out his hand and confirming them if they be ready for the combate if they require his help nor be wanting to themselves and this so much Hebr. 3.6 14. 2 Pet. 1.10 Jude 3. 1 Tim. 1.14 Heb. 11.15 that by no cunning of Satan or strength can they be seduced or taken out of Christs hands according to that of John 10. No man can take them out of mine hand But whether these same may not by their negligence desert their beginning in Christ and embrace again this present world and whether they may not fall off from the holy doctrine once delivered to them make shipwrack of their consciences and fall away from grace ought to be weighed fully out of holy Scriptures before they can be taught with full tranquillitie of mind and plenitude of confidence The Examination WHereas the Remonstrants in this Article professe that they deliver in their Conference the doctrine of the Saints perseverance in faith wee may justly wonder why they are so wary in expressing the word perseverance or persevering and much more why they are afraid once to name God except it be because they betray in the adversative clause that they would have both the name and the thing quite extermined out of the Church But their consciences did so dictate to them that God would never blesse so wicked a designe that they cannot endure perseverance should be called the gift of God Col. p. 407. and are not ashamed to write that it is ill done to call it so But if we must speak the truth by this means they do too much bewray their perversnesse and ignorance For is it not perversnesse to say that is not rightly called the gift of God which God hath so often in Scripture promised to bestow upon the faithfull and which the Saints so earnestly desire God to bestow on them Is it not ignorance to deny perseverance to be a gift and that infused and not to think that perseverance is nothing else but faith it selfe persevering to the end But is not faith the gift of God infused Col. p. 502. Do not they themselves confesse that it is the meer gift of God But they cannot be ignorant that Austin in a book by it selfe asserted the gift of perseverance against the remainders of the Pelagians to which book he gave the title Of the good of perseverance the argument thereof is nothing else but the same to wit That perseverance in faith to the end is the gift of God is to be sought of God and is given truly to all that are called and predestinate according to the purpose of God This is Austins opinion These men throughout all their Conference as appeares can well enough endure the perseverance of the Saints but no waies that it should proceed from predestination as the effect from the cause or that it should be held certaine seeing all the engines of these five Articles are devised and directed to overthrow the counsell of Gods discretive predestination And on the contrary to erect the idoll of self-power in us But let us weigh the words of this fifth Article The fifth answereth the fourth For whereas the fourth with the third is very bountifull in extolling of grace but what it gave in the last clause it took away so this very carefully provides for the means and security of salvation in the faithfull in the three former parts for it is quadripartite as it seems 1. That they have meanes sufficient to resist Satan and sin by the help of grace 2. That Jesus Christ in all tentations is present with them and reacheth out his hands to them 3. That he so confirmes them that they cannot be seduced or taken out of Christs hands by any deceit or violence of Satan With such large priviledges they have sufficiently provided for perseverance But as before so here there is poyson in the taile for what they granted in the adversative appendix they call it in
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
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
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