those thinges to themselues which they knowe out of the word of God What temporarie faith is Temporarie faith is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles to professe it and to reioice in the knowledge thereof and to glory therein for a time yet not for any feeling of gods grace towardes them but for other causes whatsoeuer Temporarie faith is lead in a string with the commodities of this world and with them doth liue and die and therefore without any true conuersion and finall perseuerance in the profession of that doctrine This faith or approbation of Gods truth and ioy therein is not true sound and perpetual but only dureth for a season because it ariseth and dependeth of temporary causes which may bee changed and taken away as the desire and pleasure of knowledge glory honours and other worldly commodities whether publick or priuate true or apparant in shew These commodities being gone once and persecution or some other temptation arising it must needs be also that this faith must fail This definition is drawn from the words of Christ Matth. 13.20 Hee that receiueth seede in the stony ground is he which heareth the word and incontinently with ioie receiueth it that is embraceth and professeth it and reioiceth in it yet hath he no roote in himselfe that is hee wanteth applying of the merit of Christ confidence therein and the regeneration of the holy ghost Wherefore it is only a resemblance and shew of godlines not true godlines and faith It differeth from historical faith 1. For that this temporarie doth fore put historicall Further it addeth something vnto knowledge as profession of doctrine and a certaine godlinesse gladnesse and glorying or reioicing because of the knowledge of the truth but at length it saileth Historical faith is onely aknowledge This difference is thereby confirmed in that the Diuels haue historicall faith for they beleeue tremble but they haue not this Temporarie faith First because that knowledge and faith which they haue neuer faileth or is extinguished but remaineth in them perpetually Againe neither ioy they in their knowledge neither doe they professe it but though they know it to be true yet do they horribly persecute it and would haue it wholy rooted out Now if any man had rather comprehend this temporary faith vnder historicall I am not against it But then must degrees be made of historicall faith to wit that in some it is ioined with a certaine ieioicing and profession as in those who reuoult from the doctrine of the Church and godlinesse in others not so as in the Diuels and damned persons and so the matter commeth all to one Obiection But the Diuel hath often professed Christ therefore he doth not oppugne his doctrine The Diuel Professed Christ that for his testimonies sake he might the lesse bee beleeued Aunswere He did this not for any desire of promoting and aduanncing Christs doctrine but for the hatred he bore vnto it that by his testimony he might cause it to be suspected and might mingle therewith his owne errors and lies Therefore doth Christ commaund him silence Matth. 1.25 As also doth Paul Act. 16.18 Wherefore it is but an accident vnto historicall faith for the Diuell to professe those thinges which he knoweth to be true although hee greatly detesteth them as also men for some cōmodity or vpon some other cause sometimes professe those thinges which they hate and the memory whereof they woulde haue abolished both out of their owne mindes and out of the minds of al men What the faith of working miracles is The faith of Miracles is an especial gift of working miracles that is it is a certaine persuasion springing from an especiall reuelation and promise of god whereby a man firmelie resolueth that some extraordinary or miraculous woorke and contrarie to nature shall come to passe by gods power which hee hath foretolde or woulde haue to bee doone in the name of God and Iesus Christ. This kinde of faith is prooued out of the Apostle 1. Corinth 13.2 If I had all faith so that I could remooue mountaines c. For although this speech bee vnderstoode of all the kindes of faith excepting iustifieng faith yet is it especially referred to the faith of Miracles as Christ also saith Faith of miracles cōmeth by speciall reuelation Mat. 17.20 If ye haue faith as much as a grain of mustard seede ye shal saie vnto this mountaine Remoue c. That this faith is diuerse from the other kindes neither to bee drawen simply out of the word of god but by an especial reuelation of god comming thereto without which miracles cannot be wrought we prooue by these reasons 1. By that saying of Christ If ye haue faith as much as a grain of mustard seede But manie holie men who both knewe the historie of Gods woorde and reioyced therein and applyed it vnto themselues had faith yet did they not remooue mountaines Therefore this is a diuers kind of faith from that which they had 2 Many endeuored to cast out Diuels without anie reuelation from aboue as the Sonnes of Sceua Act. 19.14 With whom it fell out ill the spirite of the possessed man inuading disarming and wounding them 3 Simon Magus Acts. 8.13 is saide to haue beleeued and yet could hee not woorke miracles and therefore he would haue bought and gotten this power with mony 4 The Diuell knoweth the storie of the Scripture neither yet dooth hee woorke miracles because none besides the Creatour is able to chaunge the nature of thinges 5 Iudas did woorke miracles and yet Ioh. 6.70 hee is saide of the Lorde to bee a Diuell that is not to haue a iustifieng faith He had therefore some other faith to witte the faith of Miracles Historicall and perhaps also Temporarie faith So Matthewe 7.22 Manie shall saie vnto Christ Haue wee not by thy name cast out Diuels But CHRIST will aunswere them I neuer knewe you Wherefore this gift of woorcking miracles is giuen to hypocrits also For albeit they haue alwaies Historicall faith ioined therewith yet haue they not alwaies Iustifieng faith The other kindes of faith extend to all thinges that are written in the woorde but this of Miracles is appropriated and restrained to some certaine workes or effects to come Iustifieng or sauing faith What Iustifieng faith is as it is described out of the word of God in the 21. question of the Catechisme is not onelie steedfastlie to assent to euerie woorde of GOD and in this also to the promise of grace for Christes merit but also a confidence and full perswasion applieng to euerie one that promise that is whereby euerie man in his minde is fully and certainely perswaded that not onely others but himselfe also hath God fauorable vnto him according to the promise of grace and therefore reioiceth in God and ouercommeth all pensiuenesse and feare The differences of Iustifieng faith from
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
and make these partes the kingdome of God 1. The sending of the Sonne our Mediatour 2. The ordaining and maintaining of the ministerie by Christ 3. The gathering of the church by Christ out of mankinde by the voice of the gospell and the efficacie of the holy Ghost beginning in vs true faith and repentaunce 4. The perpetual gouernement of the church 5. The preseruation thereof in this life and protection against her enemies 6. The casting awaie of her enemies into eternal paines 7. The raising of the church vnto eternal life 8. The glorifieng of the church in eternall life when god shal be al in al. Now then seeing we vnderstand what the kingdome of God is it is knowen also vnto vs what is conteined in this petition Here therefore we desire that God wil by his Son our Mediatour sent from the very beginning into the woorlde 1. Preserue the ministerie which he hath ordained 2. Gather his church by the ministerie of his word and the woorking of the holie Ghost 3. Rule his church gathered and vs the members thereof with his holy spirite who may conforme vs vnto him soften our hearts regenerate our wils 4. Defend vs and his whole church against our enemies tyrants 5. Cast away his our enemies into eternal pains wherewith he maie punish them for euer 6. And at length deliuer his church and glorifie it in the world to come By al this it appeareth That this kingdome which we desire maie come is a spiritual kingdom which also the lord himselfe sheweth by diuerse parables in the Euangelist and vnto Pilate he aunswereth My Kingdome is not of this woorlde Of the kingdome of Christ is it said Psalm 110.2 Be thou ruler in the mids of thine enemies And furthermore seeing we must desire that this kingdome may come and therefore must withal desire our ful deliuery hereby it is euident how impious a thing it is to bee afraid of the iudgement of God the last day of doome because such as doe this shew themselues not to bee godly neither to desire their full deliueraunce and glorifieng Obiection But terrible wil the daie of iudgement be Therfore we are not to desire it Answer It wil be terrible but to the wicked onely For vnto the godly it is said Lift vp your heads Therefore Christ wil haue them to reioice and to wish for the approching of that day For what thou reioicest in that also thou wishest Come Lord Jesus Obiection That which commeth neither sooner nor later for our praiers is in vaine desired of vs and therefore we are not to desire it But the kingdome of god that is the deliuerie of the church from all euils and miseries shall come neither sooner nor later for our praiers than god hath decreed it Therefore wee are not to desire the deliuerie of the church Aunswere The Maior is false For so then may we conclude or reason of al those benefits which remaine in the counsel and purpose of God Reply But god hath promised other benefites with this condition that we must aske and desire them Aunswere So also doth ful deliuery from al euils befal to them onely in that daie who in their affliction and crosse wish for and desire that deliuery and pray that this deliuery may come speedily according to the decree of God and that no one elect may be excluded Reply But we must not desire that god would hasten the deliuerie of his church because that would be done with losse of manie of the Elect who are not as yet borne Aunswere When we desire that God would hasten the deliuery of his church we dâ—sire also that whosoeuer of the Elect are as yet remaining may be al speedily gathered not one of them beeing excluded This deliuery of vs and the whole church we must craue of the Lord with daily prayers if so we wil bee our selues also at length deliuered together with the Church And moreouer for this cause also must we desire this deliuerie that then that iudgement may bee of a sauing force vnto vs wherein the Lord will fullie deliuer his Elect and chosen God will also therefore haue vs desire an hastning speeding of this day that there may be an end of wickednes impieties that all the godlie may rest from their labors But so notwithstanding must we desire and craue all these things that we subiect and submit our wil to the commandement of the Lord or his diuine will It is our part to obserue what God commaundeth not what shall fall out or come to passe but the euent wee must leaue and commit to God himselfe 2 Howe manifold the kingdome of God is THIS kingdome is but one indeede but it differeth in the manner of gouerning and administration For it is diuerslie administred here and in heauen Hereby is that Question assoiled out of the place of Paul 1. Cor. 15.24 He shall deliuer vp the kingdome to God euen the Father Wherefore as concerning the forme and manner of administration hee shall deliuer the kingdome after our glorification that is he shal cease to discharge the office of a mediatour There shall be then no neede of conuersion of purging out of sinne of protecting of vs against our enimies he shall not gather he shal not raise the dead hee shall not glorifie nor perfect them because then they shall bee perfect Hee shall not ' teach them tongues shal cease There shall be no neede of these instrumentes any longer The kingdome of god then is of two sorts one begun in this life another consummated after this life Wee desire both in this petition to wit both the constitution of this kingdome of God and the consummation thereof In the consummated and perfect kingdome of god there shall be no neede of any meanes or instruments because in that the glorification of the Church shall be more perfect as being without euil both of crime and paine God shall be all in al that is shall manifest himselfe immediately vnto the blessed Saints Reuel 21.22 Jn that Citie which is that kingdome J sawe no temple for the Lord god almightie and the Lambe are the temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it 3 Who is king in gods kingdome THE head or King of this kingdome is god the father the sonne and the holie ghost There is but one King because there is but one god Nowe the father is King and ruleth by the sonne and the holy ghost The sonne is King 1. Because he sitteth god at the right hand of god and ruleth with equall power with the father 2. Because he is Mediatour that is because he is that person by which god worketh immediatly and giueth the holy Ghost Iohn 15.26 J will send him vnto you from the father And after a special and peculiar manner is Christ
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme 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 euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes 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 verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto 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 paradice yea the woord is that immortall seede of which the Church was borne The Scripture is first in nature as the cause The Church therefore could not bee except the woord were first deliuered Now when wee name the holy Scripture wee meane not so much the characters of the letters and the volumes but rather the sentences which are conteined in them which they shal neuer be able to prooue to be of lesse antiquitie then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2. Answere The Maior is false A yonger workmā may be more skilful than an elder yet the summe of the Law Gospell was the same for euer To conclude neither is that which they assume alwaies true That the autority of the ancienter witnes is greater thā of th◠yōger For such may be the conditiō quality of the yonger witnes that he may deserue greater credit then the ancienter Christ being man bare witnes of himselfe Moses also and the Prophets had long time before borne witnes of him neither yet is the autoritie therefore greater no not of all the other witnesses then of Christ alone In like sort the Church witnesseth that the holy Scripture which wee haue is the woord of God The Scripture it selfe also doth witnes of it selfe the same but with that kinde of witnes that is more certaine and sure than all the othes of Angels and men There is alleadged also to this purpose a place 1. The pillar of truth to Timot Obiection 4 3. Where the Church is called the pillar and ground of the truth But since the Scripture doth teach otherwhere and that not once that the foundation of the Church is Christ and his word it is manifest inough that the Church is the pillar of the truth not a foundamentall or vpholding piller but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carrie the truth left with her and committed vnto her in the open face of all mankinde Acts. 9. Gal. 2. 1 Thes 2. 2 Thes 1. Tit. 1. euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges neither yet did Paul get credit vnto the Gospell but the Gospell vnto Paul So likewise are the Apostles termed pillars Galat. 2. not that the Church rested on their persons but that they were the chiefe teachers of the gospell and as it were the chieftaines and maisters of doctrine For a man is not bound to beleeue those that teach on their bare woord but for the proofes which they bring of their doctrine Furthermore they alleage a sentence of Austin out of Obiection 5 his booke entituled against the Epistle of the foundation A place of Augustine 1 Answere An example maketh no rule chap. 5. I saith Augustine would not beleeue the Gospell except the authoritie of the catholicke Church did mooue mee thereunto But first if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie yet might there not bee fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine 2 Aunswere He speaketh of himselfe as yet not cōuerted or not sufficientlie confirmed which these mē wold haue they do easily perceaue who weigh both the whole course of this place the phrase of speech which is vsual vnto Austen For Austen going about to shew that the Manichees were destitute of al proof of their doctrine first he opposeth one who as yet beleeueth not the gospel and denieth that such a one is able any way to be conuicted by the Manichaeans for he were to be conuicted either by argumentes drawen out of the doctrine it selfe of which the Manichaeans haue none or by the consent of the catholike Church from which themselues were departed for example sake he proposeth himselfe who should not haue had beleeued the Gospel except the authoritie of the catholik Church had moued him thereunto Austen therefore speaketh this not of himselfe as hee was then when hee writ these things against the Manichaeans but of himselfe before hee was yet conuerted or not sufficiently confirmed And that hee speaketh not of the present but of the time past the words that follow do manifestly declare whom then I beleeued when they said Beleeue the Gospel why should I not beleeue them when they say Beleeue not a Manichean For hence it appeareth that when he saith he was mooued especially by the authority of the Church he meaneth it of that time at which he obeied the Churches voice that is departed from the Manichaeans vnto the true Church But after that once he was conuerted and had perceaued the truth of doctrine that his faith was not now any more builded on the authoritie of the Church but on a far other foundation himselfe is a most sufficient witnes for vs whereas in the selfesame book Therefore he did beleeue the Church especially before he was able to perceiue it cap. 14. he saith on this wise Thou hast purposed nothing els but to commend that thy selfe beleeuest and to laugh at that which I beleeue And when as I of the other side shal commend that which myselfe beleeue laugh at that which thou beleeuest what dost thou thinke we must determine or do but euen to shake handes with them who bid vs to know certaine things and afterward will vs to beleeue things that are vncertain and let vs follow them who bid vs first to beleeue that which as yet we are not able to perceaue that being more enhabled by faith it self we may discerne to vnderstand that which we do beleeue not men now but God himselfe inwardly strengthning and illightning our mind Wherefore they do manifest iniury vnto Austen who draw that which himselfe confesseth of himselfe when hee was not yet conuerted or was but weake vnto that time when he affirmeth far otherwise not of himselfe onely but of al the godly For so reuerent a regard ought we to haue of the worde of God and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers that we beleeue God yea without any creatures Testimony euen as Elias forsooke not god 1. Reg. 19. The application of the answere no not when he thought that himselfe only was left aliue of the true worshippers of God If therefore either Austen or whosoeuer els being not as yet conuerted vnto religiō nor as yet hauing experiēce of the certainty of it in his hart That followeth not which they would 1 Because there is more in the Consequent than in the Antecedent 2 Because thereis a fallacy of the Accident A declaration of the like example 1 The
In the end and the meanes whereby they are wrought Furthermore they haue this as their chiefe end that they may confirme idols superstitions manifest errors mischiefs But the miracles with which god hath set foorth his church are works either besides or contrarie vnto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest god hath wrought many miracles for the confirming of his truth whose verie shew the diuel is neuer able to imitate or resemble as are the raising of the dead to stay or call backe the course of the Sunne to make fruitles and barrain women fruitful But especially the miracles of God are distinguished by their endes from the diuelish and fained For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God and that in respect of the glorie of the true God of godlines and holines and the saluation of men And therefore is it said of the miracles of Antichrist 2. Thessal 2. That his comming shal bee by the working of Sathan with al power and signes and lying wonders and in al deceiueablenes of vnrighteousnes among them that perish c. Now if any be so bold as to cal in question 2 Obiection They are doubtful Answere The Antecedent is false whether or no the miracles which are reported in the Scriptures were done so indeed he is out of al question of ouer great impudency For he may after the same maner giue the lie to al both sacred and profane histories But let vs first vnderstand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publik face of the Church and mankind In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles which men had neuer seen Furthermore the doctrine which they brought was strange vnto the iudegement of reason and contrarie to the affections of men and therefore their miracles except they had bin most manifest woulde neuer haue found credite Also it clearly appeareth both in the miracles themselues and in the doctrine which is confirmed by them that they who writte them sought not their owne glory or other commodities of this life but only the glory of God mens saluation To these arguments agreeth not only the Testimonie of the Church but the confession also of the verie enemies of Christ who surely if by any meanes they could woulde haue denied and suppressed euen those thinges that were true and knowen much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure 5 Oracles Obiection The Heathens also haue Prophecies Answere 5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine in like manner the foretellings of thinges to come and the correspondence of euentes which could not bee foretold but by God reuealing them And albeit the heathens also and others boast of their prophecies and oracles yet great and manifold is the difference betweene them the sacred Prophecies which sheweth euidentlie enough that these were vttered by diuine instinct but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God For they squared from the truth and iustice of God before time reuealed they countenanced wickednesse and idolatry they were poured out by Prophets who were stirred with a furious and diuelish pang they were darke or doubtful and wheras they were vncertaine oftentimes by a false hope they allured those who listened vnto them into hurt and destruction at leastwise they were vttered of such things whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before or else because he did know that by the permission and commaundement of God hee should bring them to passe Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished neither doe they diminish the authoritie of the holy Scripture in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these 6 The confession of the enemies them-selues 6 The confession of the enemies because whatsoeuer is true good in other Sects that also Christian Religion hath and that more clearly and better neither can those natural principles be refelled And if other sectes haue anie thing which agreeth not with our doctrine that may easily be refuted but if they haue any thing which cannot be refuted they haue stollen that from vs which is the Diuels woont Yea our verie enemies themselues are constrained to confesse that our doctrine is true yea the Diuel himselfe too Thou art the Sonne of God Luke 4.41 For of that force and nature is the woord of God that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted how much the more stubburnelie they kicke against the pricke Euen as it is said Heb. 4. The word of God is liuely and mightie in operation and sharper then any two edged sword and entereth through euen vnto the diuiding asunder of the soule and the spirit and of the iointes and the marrow and is a discerner of the thoughts and intents of the hart And Luke 21. I wil giue you a mouth and wisedom wher-against al your aduersaries shal not be able to speak or resist 7 The hatred and oppugning of the diuel the wicked Iohn 8.44 7 The hatred and oppugning of this doctrine by the diuel and the wicked which is a testimonie that it is true For the truth breedeth hatred The diuel was a lier from the beginning He endeuoureth therefore to oppresse the Law and the Gospell that faith and honestie may bee destroied He doth therefore together with his complices persecute the truth because it doth more sharply accuse him than other sectes Iohn 7.7 The world hateth me saith Christ because I testify of it that the woorkes thereof are ill 8 The marueilous preseruation 8 The maruailous preseruation of this doctrine against the furies of Satan and enemies of the Church None is so much assailed none also continueth so sure Others are not assailed and yet they perish most speedily 9 The punishments of the enemies 9 The punishmentes of the enemies as of Arius Iulian and others Albeit in the world for the most part the wicked florish and the Church is oppressed yet that it falleth not Objection 1 so out by chaunce The enemies of the church doe florish Aunswere For a short time neither because God is pleased with them the euents witnes and the Scripture very often doth iterate it For the Church is alwaies preserued euen amidst her persecutions when as the short felicity of Tyrants wicked imps hath a most dolefull and aeternall destruction
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies 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 frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites 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 Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto 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 wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand 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 figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God 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 godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue moūtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
appointeth nor will nor speaketh thinges repugnaunt and contradictorie 2. Corinth 1.19 The Sonne of GOD Iesus CHRIST who was preached among you by vs was not Yea and Naie but in him it was Yea. Thirdly that hee faineth nothing nor deceiueth anie man but this is in trueth and indeede his will which hee openeth vnto vs. Roman 3.4 Let GOD be true and euerie man a liar Fourthly that hee neuer changeth his minde Psalm 89.34 My couenant will I not break nor alter the thing that is gone out of my lips Fiftly that it certainly commeth to passe whatsoeuer god auoucheth shal come to passe which experience also witnesseth many sayings of holy Scripture as Matth. 24. Heauen and earth shall passe but my word shall not passe Sixtly that he is the louer autor and preseruer of the truth in the reasonable creatures and an enimie to all lies dissembling and hypocrisie Therefore Iohn 14.15 and 16. The holy Ghost is called the spirite of trueth who shoulde teach vs all trueth Prouerb 12.12 The lying lippes are an abomination vnto the Lord but they that deale truelie are his delight Mat. 24.51 He wil giue him his portion with hypocrits Seeing then the trueth of God is to bee considered out of his woorde and woorkes albeit men by nature confesse that GOD is true yet are they ignoraunt wherein his trueth consisteth For it is saide Iohn 17. Thy woorde is trueth and Psalm 89.5 Thy trueth in the congregation of the SAINTES Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour to put any confidence in Gods promises For as 2. Corinth 1. it is said Al the promises of God in him are Yea and in him Amen vnto the glorie of God God dissēbleth not when hee saieth hee will doe that which yet he doth not But if sometimes god foretold that hee would doe those things which he neuer decreed to doe he did not therein dissemble For what hee threatned that hee meant with this condition should so come to passe except the conuersion of men and praiers came betweene and what he promised hee meant with this condition if they repented either persisted in godlinesse or needed not affliction and chastisement Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes And Christ Luke 24. was indeed departing except his disciples had desired him to stay in the Inne at Emaus How God is saide to deceiue a deceiued Prophet As for that which God saith Ezech 14 9. And if a Prophet be deceiued and hath spoken a thing that he hath deceiued him he signifieth not thereby that hee deceiueth by instilling lies into false Prophets but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell as 1. Kings 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Replie But yet GOD would that the false Prophetes should tel a false tale Aunswere Hee would but in diuerse respects and to a diuerse end God foretolde victorie to Achab by an ironie and that a sharpe and bitter one thereby to recall him from making his expedition to warre and to punishe him for not obeying by deliuering him to bee seduced by the Diuell The false Prophets foretolde victorie to flatter him the Diuel to destroy him and to die Why chastitie is one of Gods properties There is made also mention of Chastitie in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from Diuels he wil haue truth to be and chastitie For as God will bee acknowledged to bee true and will haue trueth loued of vs that it maie certainelie appeare that he is and what hee is that men may think and speake the truth of him and through his knowledge be partakers of euerlasting life so the Diuell attēpteth to fil the worlde with lies that he may both darken the glorie of God and by forging lies of God destroy mankinde Whereupon the holy Ghost is called the spirite of trueth But the Diuell a liar and murtherer from the beginning the father of lies Ioh. 8. And as God both by reason of the exceeding puritie of his nature as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church as wee may see Ephes 5. Ezech. 16. Osee 2. and therefore will haue it accounted sacred and holy amongest men As God then in these respectes is the louer and author of chastity and dooth most seuerely detest and punish al vncleannes both internal externall which is repugnaunt to this order as the examples of the Sodomites of the tribe of Beniamin and others of all other ages and nations testifie So the Diuell both for his impurity as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde and to withdrawe them from GOD. Therefore it is said 1. Thess 4.3 This is the wil of god euen your sanctification and that yee should abstein from fornication that euery one of you should know how to possesse his vessell in holinesse and honour The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde The mercie of God in preseruing his creatures the Scripture proposeth vnto vs opened by these degrees First that hee taketh delight in the saluation of all but in the destruction of none Ezech. 33.11 As I liue saith the Lord god I desire not the death of the wicked but that the wicked turne from his way and liue Secondlie that he differreth mitigateth and taketh away punishmentes inuiting all men by his long suffering to repentaunce if not one waie yet by the testimonie of their conscience Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger Thirdly that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies as by his spirit worde oathes Sacramentes and miracles Fourthly that he embraceth with singular loue his chosen so that he saueth and deliuereth them for euer from sinne and all euils and comforteth them also in afflictions Reuelat. 7. and 21. God shall wipe awaie all teares from their eies Isaie 49.15 Though a woman shoulde forgette her Childe yet will I not forgette thee Fiftlie that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne than that all mankinde shoulde perish Iohn 3. So god loued the woorlde that he gaue his onelie begotten Sonne Sixtlie that hee promiseth and perfourmeth all these thinges of his owne free goodnesse Exod. 34.19 I will shewe mercie to whome I will shewe mercie
communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
him but of the creatures which once beganne to be from him when they were not at all before Wherefore these respectes creation dominion and the rest are in the creatures reall relations but in GOD respectes onelie of our consideration And therefore the creatour and the creature are relatiues not mutuall as the Schoolemen wel speake and iudge because not both of them but one onelie dependeth of the other and is referred thereto reallie and formallie that is the creature For in the creatour is nothing at all depending of the creature For if the creatour and the creature were relatiues mutuall then these absurdities necessarily follow 1. That god is not most perfect in himself 2. That frō euerlasting both the creator was as he is creator and the creature 3. Or some reall thing to haue come in time to the diuine essence 4. and therefore the diuine 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 1 By the Sonne and the holie Ghost 1 THe woorlde was created of God the father by the sonne and the holie ghost Of the sonne it is saide Ioh. 1.3 All thinges were made by this woorde of the holy Ghost Gen. 1.2 And the spirite of GOD mooued vpon the waters And Iob. 33.4 The spirite of GOD hath made mee 2. God created the world most freely without anie constraint not by anie absolute necessitie but by necessitie of consequence 2 It was created most freelie without constraint that is by the decree of his wil which decree though it were eternall and vnchangeable yet was it most free For neither was God tied to the creating and susteining of things neither if hee had not at all created the world or did annihilate it being created bring it to nothing were hee therefore lesse good or lesse happie 3. God made the world with his beck onelie or wil without labor wearisomnes 3 Without motion motiō or any change of himselfe that is not by any new action of his but by his forcible will onely which from euerlasting woulde that things shoulde on a sodaine exist and be at such a time as hee had freely appointed and decreed Isai 40.28 The Lord hath created the ends of the earth he neither fainteth nor is wearie Now to worke any thing with his becke and word onely is the highest and chiefest manner of working Fiue sorts of Agents For there are fiue kindes of operations and agents 1. A naturall agent 2. That which woorketh with an appetite 3. Men and Diuels 4. Angels 5. God which three latter sortes are voluntarie agents 1 Naturall The first therefore is of those things which worke according to the qualitie and force of their owne nature not beeing guided by anie proper vnderstanding or will of their owne Such is the operation of fier water medicinable hearbs precious stones The actions and operations of these are subiect to the rule of those which are voluntary agents and are by them moued and directed to certain vses 2 Agents with an appetite as are brute beasts and to the performing of certain works The second is of those which folow also the lore of nature in woorking but not without some proper appetite or desire of their own though the rule of reason be wanting But neuerthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operatiōs actions of brute beasts But these also are subiect to the rule direction of god Angels men yet so that no violence is offered vnto them but what they doe moued by these superiour agents that they do of their own accord according to their owne nature force giuen thē of god The third is of men Diuels 3 Men and Diuels working with reason but corruptly who also work according to the qualitie of their nature namely by reason by deliberatiō freely but corruptlie The fourth is of good spirits which we cal Angels who likewise as mē work by reasō wil but not corruptly yet notwithstāding both of thē both men Angels though they woorke according to their nature freely 4 The blessed Angels working with reason also but not corruptly yet directed by a higher power 5 God working most perfectly and directed by none but by himselfe are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an vnderstanding and will and that most pure most perfect and most right neither is it subiect to the pleasure and disposition of anie higher cause Therefore this agent which is God himselfe is most wise most good most free and immense which hath no neede of any deliberation to goe before and doth without motion at his becke and commaundement onely woorke and guide al things which he will and as he will Wherefore all thinges depend of his will but he of none Psal 33.6.9 He spake and it was done he commaunded and it was created Rom. 4.17 Who quickeneth the dead and calleth those thinges which be not as though they were 4 God created all thinges of nothing not of a preexistent or forebeing matter 4 The world was created of nothing not of the Essence of god nor of anie matter coeternall with god For if God created all things nothing then is excepted besides the creator himselfe no not the matter whereof all the rest were framed 1 Obiection That which is produced with some preexistent thing is not created All things created of nothing either immediately or mediatly Man was produced out of a preexistent thing the earth and the rib Therefore hee was not created But this is false for the scripture saith that god created man Therefore creation is not a production of a thing out of nothing Aunswere The Maior is not simplie true Because those thinges also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediately but mediately by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing out of it afterward diuers kinds of things were formed To this reason also that may bee added namely that that production also is called creation whereby a thing which was not before is made sodainly without any motion by the commaundement of God onely out of a matter indeede but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the scripture creation Wherefore it followeth not Some creation is not of nothing immediately neither of that which is simply no matter therefore no creation is of
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
The light shineth in darknes the darcknes comprehendeth it not We interpret it That this word euē frō the beginning hath both by natural light by the voice of heauēlie doctrine shewed god vnto men but those who were not regenerated by his spirit haue not known this light They say That he shined not before hee began to preach Vnto which wee aunswere 1. That so hee should not haue beene the true light that is the author of light the knowledge of God but onlie a minister thereof as was Iohn Baptist but the Euangelist in this respect maketh Iohn Baptist diuerse from CHRIST 2. Hee shoulde not haue beene the illuminatour of all men which yet themselues are faigne to confesse CHRIST himselfe saith of himselfe and S. Iohn heere of him He lighteth euerie man that commeth into the world that is either with natural light or spiritual Hee was in the world Hee was in the woorlde and the woorlde was made by him And the woorlde knewe him not Wee as touching the time hereof saie it was from the beginning of the woorlde vnto his incarnation al which time the Sonne of god hath in the woorlde which was created by him shewed god vnto men but is not knowen of men They conster it of the time if his preaching when hee was not heard but despised and persecuted Vnto which we aunswere 1. that S. Iohn teacheth the plaine contrarie He was saith hee the life and the light of al men And againe He lighteth euerie man that commeth into the woorld Therefore before his preaching and his natiuitie of the Virgine 2. Iohn saith That hee was in the whole world meaning thereby all mankind because he opposeth to this world his owne nation country to which he came 3. He saith That Christ was not knowen of that world which before was made of him Now the new world ar the elect regenerated who after they are created that is regenerated of him know him 4. After that being in the world hee was known of it then lastlie he came vnto his own that is vnto the Iewes beeing borne of them and manifesting himselfe vnto them in the flesh which he tooke but he was no lesse despised of these Jf then he was first despised of the world and afterwards of his owne for this the order of the Prophecie requireth he was despised before his preaching and incarnation because in his flesh hee manifested himselfe to none before the Iews Other places also shew that he existed before his incarnation Pro. 8.30 I was daily his delight reioicing alwaies before him And tooke my solace in the compasse of his earth and my delight is with the children of men 1. Pet. 3.18 He was quickned in the spirit by the which hee also went preached vnto the spirites which were in time passed disobedient that nowe are in prison Hee came vnto his owne Hee came vnto his owne and his owne receiued him not Here John beginneth to speak of his comming into the flesh which hee tooke of the Jewes vnto whom hee was promised and of his ministerie among the Jewes and of their contempt towardes him They confound this part with the former as if it were spoken of the same time But the course of his speech sheweth that his meaning is that Christ was before in the woorlde not knowen and afterwardes came vnto his owne and was not receiued Because although hee was nowe already in the woorlde yet then he came vnto his owne Therefore here is vnderstood a new comming a new manifestation whereby after a singular and newe manner he began to be in his own country and people which was then done when he was borne of Mary and from thence forward But as manie as receiued him to them hee gaue power to bee the sonnes of god The Godhead of the sonne euen to them that beleeue in his name Here is a triple Argument or proofe of his Diuinitie First None can giue the power to be the sonnes of god by his owne power authoritie but god himselfe But Christ not onelie as a minister and messenger but in his owne name and of his owne autoritie giueth this power and right Therefore he is god himselfe Secondly He that maketh other the sonnes of god must needes regenerate them by the spirite of god and make them partakers of the fathers nature This none can doe but god himselfe Therefore Christ is by nature god who is able to worke by the proper spirit of god Thirdly He gaue this power to them that beleeue in his name But faith ought not to rest or depend on any creature but on god onlie Therfore christ is not a made or created but the true eternal god And the Word was made flesh S. Iohn declareth the manner how that Word came vnto his owne namelie The Word was made flesh that hee was made man and that weak mortal like vnto vs in al things except sinne Therefore he saith he was made Flesh and conuersed among men for a season Now he was made man not by anie mutatiō or change but by taking the humane nature vnto his godhead They conster it That this Doctour or teacher was not was made a man weak base Which they wil proue because say they the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeke word signifieth oftentimes not to be made but to be as John was a man where the same greeke worde is vsed Ans 1. The word signifieth more commonly to be made as All things were made by him The worlde was made by him In both which places as in others also the same greeke woorde is vsed 2. It signifieth in this place also that hee was made The proofes that it dooth so signifie are 1. Because it was shewed before that the Word signifieth a subsistence or person which was from the beginning of the world 2. Because he began to be flesh when he came vnto his owne Now hee teacheth that Christ did before time lighten all men that came into the world and was in the world not known when he came vnto his owne Therefore hee not onely was but was made flesh which before he was not 3. Other places of Scripture which teache the same in other woordes doe not admit any other sentence or meaning Hebrews 2.16 Hee tooke the seede of Abraham Againe vers 14. He tooke part of their flesh and bloud Phil. 2.6 He tooke on him the forme of a seruaunt when as he was before in the forme of God Likewise 2. Cor. 8.9 He being rich for your sakes became poore 1. Tim. 3.16 God is manifested in the flesh 1. Iohn 4.2.3 Iesus Christ is come in the flesh There is one thing therefore in Christ which came in the flesh another thing which was the flesh it selfe wherein that came Replie The place Heb. 2. meaneth his deliuering of vs. Aunswere First the wordes which goe before Secondly the sense sheweth that he speaketh not there
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood 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 deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
is a consuming fire Fourthly That wee might know that whatsoeuer this sonne speaketh it is the will of God and the truth For whatsouer is borne of flesh which is sinful and not sanctified is flesh falshood and vanitie Obiection But he was borne of a Mother which was a sinner Why then should not Christ haue sinne Aunswere The Holy Ghost doth best know how to seuer sinne from mans nature for sinne is not of the nature of man but came else-whence euen from the Diuel Mary therefore was a sinner but that masse of flesh which was taken out of her substaunce was by the operation of the Holy Ghost at the same instant sanctified when it was taken The third thing which is signified 3 The vniting of his flesh vnto his Godhead in that Christ is saide to bee conceiued by the holie Ghost is the vnion of the humane nature with the Woorde For the fleshe of Christ was together both created or formed and also sanctified and vnited to the Sonne of the holy Ghost immediatelie but of the Father and the Sonne by the spirite It is added furder in the Creede Born of the Virgin that he was borne of the Virgine Mary that is of the Virgins substance and that cheifely for these causes 1 That we might know 1 The seede of Dauid Christ our Mediatour to be the true seede of Dauid that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seede of Dauid Isaack and Abraham of whome also the virgine Mary hir selfe came yea of the selfe same masse of Adam whereof both they and we are 2 That it may certainly appeare vnto vs 2 Messias That this Iesus borne of the Virgine is that Messias promised vnto the Fathers For it was foretolde by the Prophets that the Messias the redeemer of mankind should be born of the stocke of Dauid and that by a miraculous conception birth hauing a Virgin for his Mother Wherefore seeing both that is both the prophecies and the miracles are in this Iesus fulfilled there can bee no doubt but that this is the Messias true Man and true God the reconciler of GOD and man 3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne 3 Without sinne sanctified in the wombe of the Virgin by the vertue of the holy Ghost 4 That it might bee a figure of our regeneration 4 A figure of our new birth which is not of blood nor of the will of the flesh nor of the wil of man but of God Iohn 1.13 Wherefore to beleeue in Christ which was conceiued by the Holie Ghost â—â—d borne of the Virgin Mary is to beleeue That this naturaâ— Sonne of God conceiued and borne after this maner is made true man after a marueilous order and the same to bee one Christ hauing two natures vnited by personall vnion one to another which are his diuinity and his humanitie and to beleeue farther that he was holy from his mothers wombe to redeeme sanctifie me and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God For he cannot be Mediatour betweene God men who is not himselfe man who is not righteous who is not vnited with the Woorde that is true and by nature God man of sufficiencie and abilitie to bestowe his purchased saluation for vs on vs. Next after this article of the conception and Natiuitie of Christ for the better vnderstanding thereof followeth not vnfitly the common place Of the incarnation of the Sonne of God or Of the two natures in Christ THE COMMON PLACE OF THE TWO NATVRES IN CHRIST The Questions here to be obserued 1 Whether there be two natures in the Mediatour 2 Whether they be one or two persons 3 If they be one person what maner of vnion that is of them and how made 4 Why this personall vnion was necessarie to be made 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR Two natures in Christ WHAT there are two natures in Christ this one reason doth shewe by good demonstrance Essentiall properties which are opposite caÌ„not be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigilius lib. 4. One nature dooth not receiue in it selfe a thing contrarie diuerse But in one and the same Christ are are affirmed of him properties diuerse contrarie diuine and humane finite infinite passible impassible and such like Therefore there must needes be diuerse natures in him humane and diuine And that the very diuine nature creatresse of all thinges is in Christ Christ true man and of our kinde and nature hath bin alreadie proued It remaineth that we shew a true humane nature to be in him that such as ours is and perfect consisting of a bodie and a reasonable soule of which as of essentiall parts is made a third substance to wit this particular humanitie which the Word hauing taken once into the vnity of person doth neuer laie awaie againe Which we are to holde against heretickes both oulde and newe whereof some deny Christes fleshe to haue bin formed of the Virgins substance but will haue it brought down from Heauen into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to haue in steede of true fleshe the likenesse semblance and appearancie of a mans bodie Others acknowledge indeede that hee hath a true bodie but not a humane soule the roome whereof is supplied by the Woord vnited vnto the body Against these the like errors the sentence doctrine of the church is confirmed First by plaine places of scripture which testify christ Maries son to haue bin made like vnto vs in al things that is in essence in properties in infirmities sin only excepted Lu. 1.31 Loe thou shalt coÌ„ceiue in thy womb bear a son Seeing then the Virgine conceiued this her sonne in her womb bare it vntil the vsual time of deliuery and was deliuered of it as other weomen vse to bee of their children it followeth that his flesh was not brought from heauen or elsewhere taken which should but passe only through the womb of the Virgin but was formed in the Virgins womb of her seed substance Heb. 2.11 He that sanctifieth and they which are sanctified are al of one wherfore he is not ashamed to cal theÌ„ Bretheren And a litle after For asmuch as the children were partakers of the flesh and blood he also himselfe likewise took part with them Again In al things it became him to be like to his brethren Therfore he hath a humane nature of the same kind wholy with ours Heereof hee is called the fruite of Maries womb Luk. 1.42 the first begotten son of Mary Luk. 2.7 made of a woman Gal. 4.4 The seed of Abraham Gal. 3.16
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
shall deliuer me from the bodie of this death Reu. 22.17 The spirit the Bride say Come Lord Jesu which they say not who are not ready to receiue the Lorde For the wicked tremble and shake at the mention of that iudgement THE THIRD PART OF THE CREED Of the holy Ghost the sanctifier IN this last part of the Apostolike confession are cōteined six articles whereof the first speaketh of the person of the holie Ghost the next of the Church which is gathered confirmed and preserued by the holy Ghost the foure articles following are of the benefites bestowed by the Holy Ghost on the Church and first of the communion of Saints Secondly of remission of sinnes Thirdly of the resurrection of the flesh Lastly of euerlasting life The chiefe Questions of the holy Ghost or holy spirite 1 What the name spirit signifieth 2 Who and what the Holie Ghost or spirite is 3 What is the holy Ghosts office 4 Of whom the holy Ghost is giuen and wherefore 5 To whom he is giuen 6 How he is giuen and receiued 7 How he is reteined and kept 8 Whether he maie be lost and how 9 Wherefore he is necessarie 10 How we may know that he dwelleth in vs. 1 * It is here to be noted that this Questiō serueth more properlie for the latine which vseth this name Spiritus only when as we in English vse as much or more rather the word Ghost than Spirit when wee speake of the third Person WHAT THE NAME SPIRIT SIGNIFIETH THE name spirite is taken sometimes for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and liuing of a spirituall essence wielding moouing and stirring some thing So first God essentiallie and personallie is a spirit that is incorporeal without any bodilie dimensions or quantitie inuisible Secondly The Angels also whether good or bad are in this sense spirites Thirdly after the same manner the soules of men are called spirits Gen. 2.7 Hee breathed in his face breath of life that is he sent in a spirit or soule into him When the woorde spirit is taken for an effect it signifieth 1. The aire moued 2. The mouing it selfe and motion of the aire 3. The wind and moouing vapours 4. Spirituall effects or motions good or bad So is it said The spirit of fear And contrary The spirit of Princes that is courage likewise The spirit of fornication 5. New spirit signifieth the giftes of the holy spirit In this doctrine which we haue in hand Spirit signifieth the cause stirring and moouing namely the third person of the God-head which is forcible in the mindes and wils of men And this third person of the God-heade is called a spirit 1. Because he is a spiritual essence or substaunce incorporeall and inuisible 2. Because he is inspired of the Father and the son that is because is the immediate stirrer and moouer of diuine works The Father and the Sonne mooue but by this spirit 3. Because himselfe inspireth and immediatly worketh motions in the harts of the Elect whence he is called Luk. 1.35 The power of the most high 4. Because hee is God equall and the same with the Father and the Son And god is a spirite This third person of the God-head is called Holie 1. Because he in himselfe by himselfe and of his owne nature is Holie 1. Because he is the hallower or sanctifier that is he immediatly halloweth or sanctifieth and maketh holie others The father and the sonne sanctifie by him and therefore mediatelie 2 Who and what the holy ghost is THE holie ghost is the third person of the true and onelie god-head proceeding from the Father and the Sonne and coeternall coequal and consubstantial with the Father and the Son and is sent from both into the harts of the Elect to sanctifie them vnto eternal life Here are we to say the same thinges of the Godhead of the holy Ghost which haue bin spoken before of the Godhead of the son For this definition is also to be prooued and confirmed by the proofes of the same foure partes 1 That the holy Ghost is a person 2 That he is the third person or that he is other distinct from the father and the Sonne 3 That he is true God with the Father and the Sonne or that he is equall to the Father and the Sonne 4 That he is of the same God-head with the Father the Sonne or that he is consubstantiall vnto both FIrst therefore that the holy ghost is a person is prooued 1 By his apparitions Because he hath appeared visible Luk. 3.22 The holy ghost came downe in a bodilie shape like a Doue Act. 2.3 And there appeared vnto them clouen toungs like fire and it that is the fire or the holie ghost sate vpon each of them Seeing then the holy Ghost descended in bodilie shape vpon Christ and sate vpon the Apostles it followeth that he is subsisting For no qualitie or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee Neither is the aire the place or subiect of holinesse godlinesse loue of God and other spiritual motions but the mindes of men 2. He is proued to be a person because he is called god 1. Cor. 3.16 Know yee not that yee are the temple of god and that the spirite of god dwelleth in you Acts 5.3 Why hath satan filled thine hart that thou shouldest lie vnto the holie Ghost And in the next verse he saith Thou hast not lied vnto men but vnto god See also Isai 40.7.13 Actes 28.25 Ephes 4.4.30 Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God yet this cannot bee but he must be a subsistent or person seing God is a being but our godlinesse goodnesse Godly motions and other diuine affections cannot be called God 3. He is a person because he is the author of our Baptisme and we are baptized in his name that is by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing or of a thing not existing neither are wee baptized in the name of the graces or giftes of God 4. Because the properties of a person are attributed vnto him as that hee teacheth that he distributeth giftes euen as he wil that he comforteth confirmeth ruleth raigneth likewise that hee sendeth Apostles that hee speaketh in the Apostles Luke 12.12 The holie Ghost shall teach you in the same houre what yee ought to saie So also he declareth the thinges to come Ioh. 16.13 The spirite of truth wil shewe you the thinges to come Hee giueth prophecies he commaundeth and willeth that the Apostles be separated and lastlie he appointeth teachers in the church All these are thinges proper vnto a person existing intelligent endued with a wil working
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
is grasse But if they vrge the verie woorde in these speeches it will followe that not onely after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and commeth not againe as also flowers and shadowes whereunto man is compared doe so perish that they are not recouered Psalm 88.5 I am counted as the slain lying in the graue whom thou remembrest no more In these wordes the Prophet doth not signifie either himselfe or the dead to bee exempted from Gods prouidence but he complaineth that he is forsaken of God euen as the deade seeme to men not to bee cared for of him and therefore he speaketh not according to the sense of faith but of his owne opinion and weaknes miserie who iudgeth those to be forsaken and neglected of God whose deliuerie for a while he dooth differre But what faith in the meane season suggesteth and telleth the godly euen when they wrestle with temptation he sheweth Psalm 11.2 when hee saith The iust shall bee in euerlasting memorie Psal 146.4 His spirit departeth and he returneth to his earth thē his thoughts perish Here he saith not the spirit or soul of men perisheth or vanisheth or dieth or is bereaued of sense but that it departeth to wit from the bodie wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his bodie which was made of earth as is written Gen. 3 and Eccles 12. And lastly he saith that his thoughtes perish which is not that the soule is after this life bereaued of reason iudgement and sense of the mercy or wrath of God but that his purposes and counsels are made frustrate which man in this life had setled with him-selfe to bring to passe in which sense it is said Psalm 112.10 The desire of the wicked shal perish They gather also other sayings which take away all praising and worshipping of God from the dead As Psal 88.10 Wilt thou shew a miracle vnto the dead Or shall the dead rise and praise thee But in such speeches death and hell or the graue haue two significations They who are spiritually dead whether before or after the death of the bodie that is they who are depriued of gods grace forsaken and reiected of god and are in hell that is in the place torments of the damned or else in this life despairing and destitute of comfort shall not praise god at all neither in this life nor in the life to come But they who are dead not spiritually but corporally onely albeit they shall not praise god in this life while their bodies are in hell that is in the graue yet in soul they shal not cease to acknowledge and praise god in the other life vntill when receiuing their bodies againe they shall magnifie him in both in the celestial eternity But in the meane season because god will also be agnised and magnified of men in this life therefore both the whole Church and euerie one of the faithfull not only pray that they may not fall into that forsaking into that sense of gods wrath wherewith the wicked are oppressed but also desire that they may bee in this mortall life preserued and defended vntill the end thereof by god appointed be expired For the Saints doe not simply stand in feare of the bodily death and graue but that they may not be forsaken of god neither fall into desperation and destruction or their enimies insult against god when they are ouerthrowen this with daily and ardent praiers and petitions they beg and craue continually Nowe that which the aduersaries ad farther out of the Psal 146.2 I will praise the Lord during my life as long as J haue anie beeing I will sing vnto my God this maketh nothing with thē For he restraineth not the praising of God to the time of his mortal life but only he saith that he wil spēd all that time in Gods praises which notwithstanding in manie other places he extendeth to continue al eternity as Psal 34. I wil praise the Lord continually But oftentimes this particle vntill or as long as signifieth a continuance of the time going before some euent without any excluding of the time following as 1. Cor. 15.25 He must raign vntil he hath put al his enemies vnder his feete Iob. 10.20 Let him cease and leaue off from mee that I maie take a little comfort before I goe and shal not returne Hee denieth in these wordes that he shall returne into this mortall life and to conuerse among men in this woorlde but hee denieth not that hee in the meane season hath his beeing and doth liue vntil againe he see God in his flesh euen the same Iob who thē was afflicted As himself saith ca. 19.26 Iob 3.11 Why died I not when I came out of the womb Here also Iob dooth not denie the soules after death to bee liue feele and vnderstand but only he saith the miseries of this present life are not felt If they vrge that neither the euils of the life to come are felt because then Job shoulde wish for a bad chaunge we aunswere that Iob wisheth not for the death of the wicked but of the godly But if they ad furder That Job dooth make Kings and Princes also which gather gold vnto them smal and great that is al men good and bad partakers of this rest our aunswere is out of the processe and course of his whole speech that Iob dooth not teach here what is the state of men after this life but onely desireth to bee rid of his present miserie and therefore through humane infirmity and impatiency doth compare the sense and feeling of his present miseries with the death and state of the dead whatsoeuer it be as they who are grieuously tormented with present distresses and calamities prefer any thing whatsoeuer before that which they suffer So also chapter 7. hee speaketh as one despairing of deliuerie in this life Remember that my life is but a wind and that mine eie shal not returne to see pleasure For so hee expoundeth himselfe when he addeth He shal returne no more to his house neither shall his place knowe him anie more So likewise cap. 17. My breath is corrupt and the graue is readie for me They are woords of one despairing of life and saluation god being wrath and angry But chapter 34.14 when it is said If he set his hart vpon man and gather vnto him selfe his spirit and his breath Al flesh shal perish together it is not saide that the soule dooth sleepe or perish but that by the departure thereof the body dieth and is dissolued Further they adde Jf presently after death the godlie were blessed then iniurie was doone vnto them who were called againe into this mortall life But to this we aunswere That neither god can be iniurious to any man whereas he is in no mans debt neither can any thing happen better
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
This is manifest because in all the promises the same benefits are promised vnto vs which are promised in the sacraments The sacraments are the visible woorde and the sacraments promise the same which doth the word But in the Gospell is deliuered a communion which is wrought by faith That there is the same signification of the sacramentes of both Testaments the Apostle sheweth 1. Cor. 12.13 By one spirite are wee all baptized into one bodie And 1. Cor. 10.2.3 All were baptized vnto Moses in the cloude and in the sea and did all eate the same spiritual meate Obiection There is not the same thing signified of all sacramentes For in baptisme the thing is the washing by the bloud of Christ in the supper the bodie and bloud of Christ Aunswere The thing is not diuers because it is the same to bee washed by the â—â—â—ud of Christ and to drink the bloud of christ But the manner of signifiyng one and the sme thing is diuers that is there is a diuers similitude of one and the same thing signified by the signes or one and the same thing hath a diuers similitude or proportion Therefore as in baptisme so in circumcision likewise and the Passeouer is promised a spiritual thing not a corporal and so also here in the Lords supper 6 The nature of all sacraments is that the signes bee vnderstood corporallie that the things signified must be taken spiritually and that the visible things be not the signified thinges but onelie signes and pledges of them 7 The conceit of a corporal presence of Christ vnder the bread is wholie different and diuers from the formal consideration of a sacrament Therefore it is to be rejected The antecedent is proued because it cannot bee accounted either for the signe or the thing signed It is not the signe or sacrament because it is not obiect vnto the senses And further it hath no proportion or similitude with the thing that is with the spiritual eating Neither can it be said to be the thing signed seeing the scripture no where preacheth of an essentiall transfusion and real commixtion of Christs flesh with our bodies neither can there be anie except wee entertaine the follies and dreames of Eutychians and Schuenkfeldians For the sacraments testifie of those blessings onelie and them onlie doe they seale vnto vs which are conteined in the promise of the Gospel Therefore no place is left for a substantial presence of the bodie in the bread as being altogether fruitles and vnprofitable 8 Sacramentes or signes ought to bee visible so that it deserueth not saith Erasmus to be called a sacrament which is not accomplished by an external signe For to this end and vse are they giuen of god that they may effectuallie shew as it were to our outward senses that which is promised in the word and performed by the holie Ghost in our hearts that they may be visible testimonies pledges of the promise of grace exhibited applied Whence is that saying of Austin A sacrament is a visible woord it is a visible forme of an inuisible grace Therefore no thing or action which is inuisible insensible and not natural can make the nature or appellation of a sacrament And consequentlie they who wil haue christs flesh to be in vnder or with the bread or wil haue the bread to be transubstantiated into his flesh let them shew vs a visible and sensible eating of it in the supper least they seeme to dissent from the auncient fathers 9 There must bee an analogie and proportion betweene the signe or sacrament and the thing signified or the thing of the sacrament fâ—r except the sacraments saith Austin had some similitude of those things whereof they are sacraments they were not verilie anie sacraments Nowe if christs flesh bee also a sacrament and the thing of these sacraments bee inuisible grace what proportion then and similitude shal there be between the two sacraments But seeing there can be none it foloweth that christs flesh may not be called a sacrament as being no lesse the thing it selfe of the sacrament than eternal saluation signified by way of proportion by visible breade as by a signe Wherefore the sacramentall eating which is done naturallie by the mouth dooth not belong vnto the bodie of Christ considered by it selfe in anie Physical or natural respect because vnto this sacramental eating the external signes onelie are obiect in their own nature Saint Austin demaunding how bread is the bodie of Christ and wine his bloud these saith he brethren are therefore called sacramentes because in them one thing is seene and an other thing vnderstood That which is seene hath a corporall forme that which is vnderstood hath a spiritual fruite If then thou wilt vnderstand the bodie of Christ heare the Apostle speaking to the faithful Ye are the bodie of Christ and his members Jf then yee bee the bodie of Christ and his members your mysterie is set on the table c. These are the Argumentes deduced out of the nature of the thing or subiect which is by vnderstanding the speech as the thing doth beare and permit The second sort of arguments which are deduced from the analogie of faith FIRME and strong reasons are drawen from the article which is concerning the truth of Christs humane nature 1 Christ tooke a true humane nature like vnto vs in all things except sinne This nature therefore cannot bee in moe places at one and the same time and therefore neither can it be together in heaueÌ„ in the bread because it is proper vnto the nature of God onely to be at once in diuerse places Christes body is finite as being a true body but it is now in heauen as is proued out of the article of his ascension into heauen Therefore Christs bodie is not in the bread Many abuse this argument omitting the first ground which is altogether true and necessarie For glorification doth not destroie or abolish the nature of his humane nature Handle me and see for a spirit hath not flesh and bones as yee see me haue While they beheld him he was taken vp 3. Jf the true and verie bodie of Christ be infinite it is also inuisible and insensible Therefore that which was seene suffered and wrought on earth was no true bodie but apparent phantastical because it can not agree no not to the Godhead it selfe to bee at one time finite and infinite sensible and insensible and so all those thinges which are spoken of christ in the articles of our Beleefe should not haue beene done indeede but onely should haue seemed and appeared to be done so we should remaine as yet in death 2 There are good arguments also deriued from the article which conteineth the communion of saints with christ 1. Such is the communioâ— of saintes with Christ now as it was of olde shall be hereafter and such also is the communion of those saints which vse the sacrament as of them who are
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affâ—rmed of the signes which is proper vnto the thing signified For the sâ—gnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câ—ept into the church It is otherwise demanded Why the Masse is to be abolished â—ut here this questioÌ„ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words â—te Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâ—decha A free
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes
Paul saith That the bread is the communion of the bodie of Christ And albeit in this place hee speaketh not purposedly of the Supper yet hee stirreth vp and exhorteth vnto it Replie Jt is the same sense and meaning Aunswere The question is not now of the sense and meaning of the woordes but of the identitie of the wordes that is whether they bee the same wordes Replie Where there is no mention at all of anie figure there is no figure Answere This is false For foolish were it and men shoulde seeme to make shewe and ostentation of their skill and art if they should say that they vsed a trim figure And the scripture also often speaketh figuratiuely and yet doth it not ad withall that it speaketh figuratiuely Furthermore they make mention hereof when they shew that it consisteth of the nature of the subiect and the attribute The bodie was borne of the Virgin crucified and so forth The bread is made of meale Secondly Christ willeth this to bee done in remembraunce of him Therefore the breade is called his bodie as a memoriall of his bodie Thirdly Matthew and Marke say This is my bloud of the newe testament Paul and Luke say This is the newe testament in my bloud Now the newe testament is the bond whereby God hath bound himselfe to receiue the faithful and repentant into fauour and they binde themselues to yeelde faith and obedience vnto him Fourthly Paul saith That the bread is the communion of Christs bodie which is not any corporal eating 1. Because the faithful are thereby one bodie in christ 2. Because he compareth it with the Communion of the altar in the old testament which was not corporal 3. Because it can agree but to the faithful onely and not to the wicked 4. Iohn sheweth that communion If we walke in the light we haue fellowship one with another and the bloud of Iesus Christ his sonne cleanseth vs from all sinne And further this communion whereof saint Paul speaketh is our vnion with Christ and fruition of all his benefites by faith Hither belongeth the similitude of the bodie and the members the vine and the braunches which haue nothing to doe with any corporal eating This communion was and is common to all the faithful from the beginning vnto the worlds end But they could not eat the body of christ corporally by their mouth That wee might growe vp vnto him by whom all the bodie is coupled and knit together He that is ioined vnto the Lord is one spirite And by one spirite are we all baptized into one bodie Hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirite This vnion therefore is that communion which is wrought by the holy Ghost Wherefore it is spiritual For bread cannot be this communion but by a figure as it is a signe of it Replie He that is guiltie of the bodie of Christ eateth it They who receiue vnworthilie are guiltie of the bodie of Christ Therefore they eate it corporallie for spirituallie they cannot because if they coulde so eate it they shoulde not be guiltie Aunswere The Maior is false For hee is guiltie of Christes bodie who by his sinnes hangeth it on the Crosse againe and despiseth Christs benefite For any real eating is not required to this guilt but hee that will not receiue Christ offered by faith is thereby made guiltie So the iniurie done vnto the Arke is said to be done vnto the Lord. Replie They that discerne not the Lords bodie eate it But the guiltie discerne it not Therefore they eate it Aunswere If the Maior bee taken sacramentally as of the breade which is called and is the bodie of Christ it is true but if properly it is false For not to discerne his body is not to giue due honor to it to contemne it yea not to receiue the thing signified So Heb. 10.29 They are said to treade vnder foote the sonne of God and to count the bloud of the testament as an vnholie thing who contemne him 5 They reason from the testimonies of the Fathers and the godlie of auncient times in the purer state of the church Aunswere The sayings of the Fathers are to be vnderstoode sacramentally or of our spiritual communion Replie Austin saith thou shalt receiue this in the bread which hung on the crosse and this in the cup which was shed out of christs side Answere In the bread as in the signe that is together with the signe thou shalt receiue the thing signified When wee receiue the bread wee are certaine that wee haue Christ 2. Replie Cyrill vpon Iohn saith By natural participation not onelie spirituallie but also corporallie not onelie according to the spirit but also according to the flesh corporally essentially Ans Cyril speaketh not of the maner of eating but of the thing which was to be eatē He sheweth that we are made partakers not only of christs spirit but also of his human nature Now he vnderstandeth a spiritual communion 1. Because he citeth those places cōcerning it Ioh. 6. 1. Cor. 10. where no mention is made of corporall eating 2. Hee speakeih of the presence of Christ not in the breade but in vs. 3. Hee prooueth the abiding of Christ in vs by the vse of the Supper not by any corporal eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper vnto the Saintes Nowe this is spiritual for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude shift off certaine of our obiections not all for mo are obiected against them 1 WEe make not say they any Capernaiticall eating Ans We demaunde of them whether Christ be eaten by the bodily mouth be it after a grosse or after finer maner But how euer they aunswere in that opinion which they hold there is too too much idolatry For christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simplie That his bodie can not be eaten with the bodily mouth for he saieth that hee must ascend And that the woordes which hee speaketh are spirit and life 2 Wee mainetaine not Vbiquitie for there is not a woorde thereof to bee found Aunswere Here is to bee obserued the dissension of the aduersaries about Vbiquitie But neither is a worde to be found hereof That the bodie of Christ is together in two places And further of this their opinion followeth Vbiquitie For he that is together at one time in moe places must needes be infinite therefore euerie-where 3 Wee ouerthrow not the article of Christs ascension Aunswere Yea but they doe ouerthrow it For while they holde that as often as the supper is celebrated Christ is corporallie eaten they must needes say that he remained and is inuisible on earth But he is said to haue left the world
And further also to direct our whole life thoughts words and workes to this end that thy most holy name bee not reproched for vs but rather bee f Psal 115.1 71.8 renowmed with honour and praises 123 What is the second petition Let thy kingdome come that is rule vs so by thy word and spirit that wee may g Mat. 6 33. Psal 119.5 143.10 humble and submit our selues more more vnto thee preserue and encrease thy h Psal 51.20 122.6.7 church destroy the workes of the Diuill and all power that lifteth vp it selfe against thy Maiesty make al those counsailes frustrate and voide which are i 1. Ioh. 3.8 Rom. 16.20 taken against thy word vntil at length thou k Apoc. 22.17.20 Rom. 8.22.23 raigne fully and perfectly when thou shalt be al in l 1. Cor. 15.28 al. 124 What is the third petition Thy wil be done in earth as it is heauen that is Grant that we and al men renouncing m Mat. 16.24 Tit. 2.12 forsaking our owne wil maie readily without any grudging n Luc. 22.42 obey thy wil which is only holy and that so euerie of vs may faithfully and cheerfully a 1. Cor. 7.24 performe that duty and charge which thou hast committed vnto vs euen as the blessed Angels doe in b Psal 103.20.21 heauen 125 What is the fourth petition Giue vs this daie our daily bread that is giue vnto vs al thinges which are c Psal 145.15.16 104 27.28 Mat. 6.25 c. needeful for this life that by them wee maie acknowledge confesse thee to be the onely fountaine from whence all good things d Act. 17 27.28 14.17 flow and al our care and industry and euen thine owne gifts to be vnfortunate and e 1. Cor. 15.58 Deut. 8 3. Psal 27.16.17 noisome vnto vs except thou blesse them Wherefore graunt that turning our trust awaie from all creatures we f Psal 62 11. 55.23 place repose it in thee alone 126 What is the fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs that is Euen for the bloude of Christ doe not g Psal 51 1. c. 143.2 1. Iohn 2.1.2 impute vnto vs most miserable wretched sinners al our offences neither that corruption which still cleaueth vnto vs euen as wee also feele this testimonie of thy grace in our hearts that wee steadfastly purpose vnfeignedly from our hart to h Mat. 6.14.15 pardon and forgiue al those who haue offended vs. 127 What is the sixt petition Lead vs not into temptation but deliuer vs from euil that is because wee our selues are so feeble weak by nature that wee i Ioa. 15.5 Psal 103.14 cannot stand so much as one moment or instant and our most deadlie enemies k 1. Pet. 5.8 Eph 6.12 satan the l Jâ—h 15 19. world and our own m Rom 7.23 Gal 5.17 flesh doe incessantlie oppugne and assault vs vpholde thou vs and establish and strengthen vs by the might of they spirit that we maie not in this spiritual combate n Mat. 26.41 Marc. 13. â—3 yeeld as vanquished but may so long stoutly withstand them vntil at length wee o 1. Thes 3.13 5.23 get the ful and perfect victorie 128 How concludest thou this praier For thine is the kingdome the power and the glorie for euer that is we aske and craue al these things of thee because seeing both thou art our King and art almightie thou art both willing and able to p Rom. 10.11.12 â— Pet. 2.9 giue them al vnto vs. And these thinges wee therefore aske that out of them not vnto vs but vnto thy holy name al glory may q 10.14.13 Psal 115.1 Ier. 33.8.9 redound 129 What meaneth this particle Amen That the thing is sure and out of doubt For my praier is much more certainly heard of God than I feele in my hart that I vnfaignedly r 2. Cor. 1.20 â— Tim. 2.13 desire the same OVT of the diuerse and manifolde doctrine of the two former partes we haue learned that wee are not thorough anie merit of ours but of Gods meere grace by and for Christ redeemed from sinne and death and euen from all the euill both of crime and paine whereof it followeth that we should be thankful for this exceeding benefite bestowed by Christ vpon vs. But we cannot shew approue our selues thankful to God except we be truly conuerted First therefore those things which are spoken Of conuersion are in few words to be expounded Then ensueth the common place Of good works for by them we declare our thankfulnes towardes God and true conuersion cannot stand without good works Afterwardes is adioined the doctrine which entreateth Of the Law whereby wee learne to know good works For those are truely saide to be good works by which we worship God aright shew ourselues to be thaÌ„kful which are done by faith according to the rule and prescript only of Gods Law But because God wil chiefly bee worshipped of vs and magnified by inuocation and for this cause wee shew our thankfulnes most of al by our praiers and thankes-giuing at length the common place Of praier shal bee lastly annexed These things wee purposâ— to declare briefly and in order here following OF CONVERSION THE chiefe Questions 1 What Conuersion is 2 Iâ— what the conuersion of the godly differeth from the repentance of the wicked 3 What are the parts of conuersion 4 Whâ—â— the causes thereof 5 What are the effects of â—onversion 1. WHAT CONVERSION IS FIRST we are to speak some-what of the 〈◊〉 of Conuersion Conuersion is either a generall 〈◊〉 like as is â—â—â—â—ation or it is â—â—ken more specially It signifieâ—â— the same in Latine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth in Greeke and Tâ—sâ—hum in Hebrue Moreouer the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well also interpreted in Latine by * We haue no one english word to answerâ— vnto RESIPISCENTIA For our english REPâ—NTANCE expresseth rather the Latin PaeNITENTIA which agreeth as well to the wicked as to the godly Resipiscentia there beeing the same reason of both names For as the Latine Resipiscentia is deriued from resipisco which signifieth to wax wise after wee haue done a thing So the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wax wise after an errour or fault committed to recall or retract our iudgement and opinion and to alter an euill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Paenitentia that is repentaunce or penitencie And this Paenitentia is said to be deriued either from Paenites which signifieth to bee grieued and to repent or from Paena which signifieth paine and punishment because the griefe which is in repentaunce is as it were a punishment But the name of paenitentia or repentaunce is more obscure than the name
vnto him alone to be translated vnto others and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed besides that which himselfe ordained So in this third commandement he forbiddeth the profession of both namely both of the worshipping of any other besides the true God and of any other worship besides the true worship of God and therefore condemneth al such adoration and worship For inuocation ascribeth vnto him vnto whom it is made infinite wisedome and power as who in all places and at all times vnderstandeth and heareth euen the secret groanes of them that call and inuocate on his name and is able to help and preserue al euen besides and against the order of second causes and to giue them those good things which can be giuen onely of him who is the Almighty creatour gouernor Lord of al things Wherefore idolatrous and vaine is the inuocation of Pagans Turkes Iewes and of all who imagine and make vnto themselues another God besides him which hath manifested himselfe in his worde by Prophets and Apostles through the sending of his Sonne and his holy spirite likewise idolatrous is their â—nuocation that inuocate on Angels or on the Saintes departed because they attribute and giue vnto them the honor which is due to God alone Matth. 4. Thou shalt worship the Lord thy God and him onelie shalt thou serue Reuel 19.10 I fel before the Angels feete to worship him but he said vnto mee See thou doe it not I am thy fellow seruant and one of thy bretheren which haue the testimonie of Iesus Worship God So Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra The obiections of the Papists which vse inuocation and praier vnto the Saints departed 1 VNto God onely is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration which giueth vnto God an vniuersal and general power prouidence and dominion but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is veneration and honour is due vnto Saints wherewith we venerate and worship the Saints for their holinesse and merites Aunswere This is but a friuolous shifting For wee detract not neither take away from Saintes either liuing or departed such honour and woorship as is an agnising and celebrating of that faith holines and giftes which God hath bestowed on them and an obeying of that doctrine which they haue deliuered vnto vs from God and an imitating and following of their life and godlines But this honour that they vnderstand and heare in euery place and time the groanes thoughts and wishes or desires of them that inuocate and relieue their necessities is due vnto God only and likewise that through their intercession and merites is giuen vnto vs remission of sins eternal life and other blessinges from God this honour is due vnto Christ onely and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry whether it bee called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by any other name whatsoeuer 2 Whom god honoureth the same must we also honour God honoureth the Saintes Therefore we also must honour them Aunswere We graunt this concerning that honour which god giueth vnto the Saints for therein inuocation is not comprehended as beeing an honour due vnto God alone who saith Jsai 42.8 That he wil not giue his glory to another 3 God heareth vs by his owne power and vertue the Saintes heare vs by grace or by the vertue of God Aunswere God doth not communicate these properties vnto others whereby he wil be discerned from others 2. Chro. 6.30 Thou only knowest the hearts of the children of men And Actes 1. and 15. It is ascribed vnto God as proper vnto him to be the searcher and beholder of harts 4 The Saintes haue by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes and by consequent the knowledge of the thoughts and affections of al that praie vnto them Answere This reason is doubly faulty First the consequence is not of force from a general particularly put vnto a certaine special Wherefore it followeth not that God hath communicated with his Saints a knowledge of harts vniuersally or of the hearts of all that make inuocation albeit it were true which yet we graunt not to be true that hee did communicate some of his prerogatiues or essential properties with the Saintes except it may bee prooued by certaine testimony of Scripture that amongest those some communicated prerogatiues this is also conteined But the contrary hereof hath been already proued Secondly the proofe of the Antecedent drawen from the example of miracles is of no force For there is not any power of working miracles transfused by god into the Saintes neither doe the Saints work these by their owne vertue or by any vertue communicated vnto them by God but are onely ministers of the external works that is of foretellinges or tokens which when the Saints do god doth manifest vnto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue beeing and remaining in himselfe alone work those woonderfull woorks and proper vnto an omnipotent nature and if wee speak truly and properly he it is alone that worketh them The Saints are said to work them by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech as being the ministers of the outward work which god addeth vnto the working of the miracle as a signe of his presence power and wil. Wherefore it doth not hereof follow that either the infinite wisedome and vniuersall knowledge of hearts or other essential properties prerogatiues of god are communicated with the Saintes 5 Ahijah knew the thoughtes of Jeroboams wife 1. King 14. Eliseus knew the thoughtes of the King of Syria 2. King 6. Peter knew the coosinage and fraud of Ananias and Sapphyra Actes 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes Aunswere A fewe extraordinary examples make not a generall rule They knewe these thinges by the gift of prophecie wherewith they were endued by reason of their office and calling which they had and bare for the edifieng of the Church neither yet did they know alwaies neither the thoughtes of al neither by any power within them to behold hearts and minds but through a diuine reuelation from god they knew onely at such a time and such things as was requisite for the profite and vtilitie of the church to be reueiled vnto them But hereof it doth not follow that the Saints departed also are endued with the gift of Prophecy because there is no need thereof in the life to come and they bear no longer that office which they bare in this life neither doth it follow that they behold the minds and hearts of men or vnderstand from god the thoughts affections and
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen 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 come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for
Prouerb 30.8 Giue me not pouerty nor riches by which wordes the spirite of god also by Salomon teacheth vs to pray against riches that is aboundance aboue things necessarie Hither belongeth also that of Paul 1. Tim 6.9 They that will be rich fall into tentations and snares and into manie foolish and noysome lustes which drowne men in perdition and destruction for which cause riches are called Thornes by Christ But contrariwise Godlinesse is great gaine if a man be content with that he hath But notwithstanding if god hath giuen vs any thing beside those things which are necessarie for vs let vs doe our diligence to vse them well And to this end first we must take heede that we repose not our confidence in them Secondly Wee must consider that wee are Gods stewards who hath committed these riches vnto vs to employ and bestowe well and that by this means he hath laide a burden vpon vs and therefore shall wee one day render an account to god of our stewardship and administration 8 Whether it be lawfull to put vp anie thing for heereafter IT is doubtles lawfull for to put vp some thing for time to come according to this cōmandement of Christ Gather vp the broken meat which remaineth that nothing be lost Hither belōg all such precepts and commandements as speake of parsimony and frugalitie And here further wee are to obserue these three things 1 That those things which are stored vp bee lawfullie gotten purchased by lawful honest labor industry 2 That we repose no confidence in them 3 That they may be emploied on lawfull and necessarie vses both of our owne and others as to the maintenance either of our life or of our family or of our friendes Likewise to the preseruation of the Church to aide the common wealth when neede shall require and to bestow somewhat on the poore and our needy brethren Hereof saith Paul Ephes 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him which needeth Now shal aunswere easily be made to such obiections as may be opposed against this petition 1 Obiection That which we desire is not ours Bread is ours Wherefore we neede not to desire bread Aunswere There is a diuerse signification in the woorde ours For in the Maior proposition it signifieth a thing which we haue in our own power but after a farre other manner is Bread ours as hath bin before declared 2 Obiection Christ willeth vs to desire Daily Bread Therfore it is not lawful to put vp any thing against the Morrow but we are to care only for the present day Againe he willeth vs not to desire Bread against the morrow but to desire Bread for This daie therefore they doe ill who gather any thing for future vses Aunswere This is a fallacie putting that for a cause which is no cause Christ willeth vs to desire daily bread This day and therefore wee must also desire thinges necessarie of him for our life for euerie day this day to morrow and so long as wee liue but hee meaneth not hereby as if hee would not haue vs labour for the morrow or not to put vp any thing for the morrow or to cast away those blessings which he hath already giuen vs sufficing for the morrowe Christ indeed otherwhere commandeth That wee care not for the morrow but so he forbiddeth vs to thinke of the morrowe with distrustfulnesse but not with praiers labours Wherefore the Lord will not that wee put vp nothing for hereafter but first that we be content with things present all distrust couetousnesse vnlawfull getting disobedience being set apart and banished 2 That we place not our trust in things necessarie giuen vs of God but knowe and certainlie perswade our selues that those benefits which haue beene and are giuen come vnto vs from the hande of God and that they are not otherwise good and profitable vnto vs except his blessing come to them 3 That wee consider our selues alwaies to stand in neede of Gods blessing And wee must withall beware that wee prescribe not to god what he is to giue vs. THE FIFT PETITION AND forgiue vs our debts as we forgiue our debtors This petition is a notable confession of the church wherein she acknowledgeth and bewaileth her sins it is withal a consolation that the Church shall receiue remission of sinnes according to Christs promise Now Christ in this petition will 1 That we acknowledge our sinne 2 That we thirst after remission of our sinnes because it is granted to them onlie that desire it and who do not tread vnder foot the bloud of the Son of god 3. That our faith bee exercised because this petition confirmeth our faith and again this petition floweth from faith For faith is the cause of praier and praier is the cause of faith as concerning the encreasing of faith The special Questions 1 What Christ here calleth debts 2 What is remission of sinnes 3 Why we are to desire remission of sinnes 4 How sinnes are remitted vnto vs. 1 WHAT CHRIST HERE CALLETH DEBTS CHrist calleth al our sins debtes both originall actuall and those both of fact and omission And they are called debts because they make vs debters to god either of obedience or punishment which we are to pay For when we sin we doe not giue nor perfourme vnto god what we owe vnto him as long as we giue not this vnto him so long we remaine debters 2 What is remission of sinnes THE creditor is said to Remit the debter when he neither requireth the debt of him nor punisheth him Remission of sinnes is That god wil not impute any sinne vnto vs but doth receiue vs into fauour pronounceth vs iust and righteous and accounteth vs for his sons of his meere and free mercy for Christs satisfaction performed by him for vs imputed vnto vs apprehended of vs by faith And that therefore hee wil not punish vs for our sin but endoweth vs with iustice and euerlasting life because the remission of sinne taketh away the punishment thereof For sin and punishment are correlatiues put sin and you put punishment take away sinne and punishment is also taken away Obiection When we desire that god will remit vs our sins we desire that god wil inuert the order of his iustice Answer The consequence of this reason is false For we desire remission of sinnes for the satisfaction of Christ for which they are remitted vnto vs and therefore our sins are not remitted vs with any breach of gods iustice because they are remitted vs with recompence made for them Reply If they be remitted with recompence made for them Then god dooth not remit vs our sinnes freely Answere They are remitted with recompence therefore not freely in respect of Christ but they are remitted freely in respect of vs because hee receiueth not satisfaction of vs
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
the vnderstanding will and whence the vitall spirites flow So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost 3 Whether Christ did alwaies sit at the right hand of God THIS Question shoulde not bee needefull except mens curiositie had made it such To the explication thereof is required the distinction first of natures then of time Now as coÌ„cerning Christs Diuinitie 1 That alwaies sitteth at the right hand of the Father as sitting signifieth an equal power and honour which Christ hath euen the same with the Father For Christs diuine nature was from euerlasting equal with the Father in honor and power Likewise as To sit at the right hand of the Father signifieth to be the Head of the Church For by the Woorde the Father did from the beginning alwaies preserue the Church as also by him hee created all thinges In this sense Christ was placed by his eternal generation at the right hand of the Father 2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father as he was ordained to this his office from euerlasting 3 He dooth alwaies sit according to his diuinity at the right hande of God in that hee begunne from the verie beginning of the world to execute hath executed this his office And christ according to his diuinity was in this respect after his asceÌ„sion into heauen placed at the fathers right hand in that his diuinity then began to shew it selfe glorious in the body which in the time of his humiliation had hid it selfe froÌ„ being openly manifested declared For in the time of his humiliatioÌ„ which was wheÌ„ christ liued on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it selfe onely and not shewing it selfe abroad Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand namelie by laieng downe that humility which he tooke on him for our sake and by shewing foorth that glorie which hee had with his Father before the foundations of the woorlde were laide but had hid the same in the time of his humiliation not by adding any thing vnto it which it had not before neither by making it more bright powerfull neither by manifesting and declaring it before God but vnto men and by vsing fully and freely his right and authoritie which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature Therefore he saith Iohn 17.5 Now glorifie mee thou Father with thy owne selfe with the glorie which J had with thee before the world was This glorie he had not with men Therefore he praieth that as hee had it alwaies with the Father so he might manifest it vnto men Wherefore this is not to be taken as if the Word receiued any change or alteration of his God-head but in that sense only which hath been said Now as concerning christes humane nature according to it hee was then first placed at the right hand of the Father when he asceÌ„ded into heauen then he attained to his glorification when he receiued that which before he had not Obiection Hee that sitteth at Gods right hande is euerie where Christ sitteth at Gods right hand Therefore he is euery where Aunswere This reason wee graunt in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is euerie where there wil be more in the conclusion than was in the premisses Againe wee denie the consequence of the whole reason because the right hand of God and to sit at the right hande of God is not all one Neither yet is it simply true that hee which sitteth at Gods right hand sitteth euerie where For a part of the sitting at gods right hand is also that visible glorie and maiesty wherewith Christes humane nature was endowed and wherewith Stephen beheld him endued in heauen This is not euerie where but only in that placc where his body is seated and remaineth Obiection Hee ascended into heauen to fill al thinges that is with the presence of his flesh Aunswere It is a fallacy in misconstring the word He ascended to fill all thinges that is with his giftes and graces not with his flesh bones and skinne These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision Reply That nature which hath receiued omnipotency is euerie where christes humanitie hath receiued omnipotency Therefore it is euerie where Answere That nature which hath receiued omnipotency by a reall transfusion and communication of the properties is euerie where but not that which hath receiued it by personall vnion onely as the humane nature of Christ But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie to wit other qualities than which hee had on the crosse and in his humiliation Likewise far more and greater giftes than those which are bestowed either on Angels or on men and in respect of those giftes bestowed on him Christ is placed according to his humane nature at the right hand of his father but according to his diuinitie he is placed at the right hand of the Father as he being glorified and taken vp into heauen hath shewed forth the same hath attained vnto the perfection of glory or to the highest degree of glorification as touching his humanity 4 What are the fruites of Christes sitting at the right hand of the Father THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified As 1. His intercession for vs. 2. The gathering gouerning and garding of his church by the Worde and spirit 3. His defending of the church against her enemies 4. The abiection and destruction of the churches enemies 5. The glorification of the church The fruites or benefites of the kingdome of christ glorified â—â—e that he ruleth vs by the ministery of the Word and the holy Ghost that hee preserueth his ministery that hee giueth his Church resting places and is forcible by doctrine in conuerting the chosen that hee will at length raise vp from the dead his chosen and elect abolish all their infirmities glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings vnto his Father The fruite of the Priesthoode of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for vs in heauen that forcibly so that the father denieth vs nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our Head our flesh and our brother sitteth at the right hand of the father he shall at length glorifie and quicken vs and that both in respect of his brotherly loue as also in regard of his office who is our Head Because also we haue such a High-Priest which