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
the sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these cōmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these cōmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto thē that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemēt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatiō which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditiōs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womā to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which cōmit the greater sins but they also who commit the lesser cānot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not cōmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
passed his substaunce into the flesh begotten but because in miraculous sort hee formed in the Virgins wombe of her substance the body of Christ so that it should not be contaminated or polluted with original sinne For neither could Christ bee in that sort conceiued by the holy Ghost as that his fleshe shoulde issue from the spirits substance and that for these causes 1. Because if this were graunted then were he not borne man of the Virgin or propagated of the Virgins substance 2. Because God is not changed into flesh 3. Because the Word tooke the flesh but was not changed into it 3 Obiection Jn God are not two natures Christ is God Therefore there are not two natures in him Aunswere Meere particulars doe enforce nothing For if the Maior bee taken vniuersallie it is false whosoeuer is God in him are not two natures this generall proposition is false The Maior therefore is true as touching God the father and God the holy Ghost but not as touching God the sonne incarnate Replie 1. But nothing can bee added vnto God by reason of the great perfection and simplicitie of his nature Christ is God therefore the humanitie could not be added vnto his diuine nature Aunswere Nothing can be added to God whereby his essence may bee changed and perfected But in that God the Word ioined the humane nature vnto him personallie there came no chaunge or great perfection thereby to the Word which tooke it but to the nature which was taken Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto 1. Tim. 6.16 Aunswere This is true if so God doth not assume and take it vnto him Replie 3. But it is ignominious for God to be a creature Christ man is God Aunswere The chaunging of the Godhead into a creature woulde haue beene ignominious and reprochful vnto the Word but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god as who by that meanes hath demonstrated and made knowen his infinite both goodnesse and wisedome and iustice and power to the whole world 2 Whether Christ be one person or mo IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures diuine and humane is truely designed by the concrete termes or voices of both natures For it was requisit that one the same should be Mediator both by merit by power But they who make two persons make also two Christs with Nestorius the one a man passiue and crucified the other God not crucified and onelie assisting the man Christ by his grace 1 Obiection Jn whom are two things which in themselues make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternitie and the bodie and soule which beeing vnited make likewise a person Therefore in Christ are two persons Aunswere We denie that part of the Maior to wit That the bodie and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diuers from the person increate and eternall of the Woordc For albeit the humane nature in Christ compounded of a bodie and a reasonable soule is an indiuidual and particular or singular substance as being from other indiuiduals of the same nature distinguished by certaine properties and accidents yet neither was it or is it a person or subsistence For first A person is that which is not onelie a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not susteined in or of anie other But CHRISTS humane nature now from the verie first beginning thereof dependeth and is susteined by the person of the Word For it was at once both formed and assumed of the Word into vnitie of person and made proper vnto the Word before and without which assumption or personal Vnion it neither was nor had beene nor shoulde be so that this Vnion being dissolued and loosed it must needes follow that that this flesh and this soule should be brought to nothing Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe Secondly Jt belongeth to the nature or definition of a person that it be an indiuidual incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Reply That which appertaineth to the substance of a person and is a part thereof cannot be a person The word appertaineth and belongeth to the substaunce of Christ and is after a sort a part of him as well as the humanitie Therefore neither shall the word be by this reason a person Ans The Maior proposition if it bee vnderstood simplie or vniuersally is false For a reasonable soule existing in the bodie is not a person but a part of an humane person which the soule together with the bodie doth make yet notwithstanding the same soule being loosed from the bodie is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall such as are the Angels because it subsisteth out of the bodie by it self neither is part of another So may it be said of the Word if it be constred aright with indifferencie that the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not onely God but also man and yet is in it selfe and by it selfe the perfect and whole person of the Godhead truelie subsisting before the flesh was that is the onelie begotten sonne of God For this selfe same person existing in it selfe from euerlasting and remaining for euer most simple and vncompound is by the assuming of humane nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Vnion or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ are so called also of many of the auncient Fathers which were sound in faith not that the flesh assumpted did adde any part to the subsistence of the Word or as if of the Persons of the Word and the humane nature as being vnperfect parts was made another perfect person of a certaine third Essence consubstantiall with neither of those natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the diuine nature onely doth now after the taking
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
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
vnto Moses in the Cloud and in the Sea 5 Baptism is instituted to signifie the vnity of the Church 5 To signifie the vnitie of the Church therfore is a confirmatiō of this article I beleue the catholike church This end neuerthelesse may be contained vnder the first as also that that Baptism is a binding of the mēbers of the church among thēselues to mutual loue Because when Baptism seuereth the members of the church from others it doth also ioine and vnite them among themselues 6 It is instituted to be a token Symbole of our receiuing entrance into the Church like as in the first end of Baptisme 6 To be a token of our entrance into the church which is a distinguishing of the Church from al others For these are opposed contradictory to be not to be in the Church to enter not to enter into the Church Hither appertaine all those places in which those who were become Christians are said to haue bin presently Baptized Wherefore the Supper also is giuen only to them who are baptized for they onely are receiued into the church 7 Jt is instituted to be a means of preseruing propagating the doctrine of the free promise through the death of christ 7 To be a means of preseruing publishing more largely the Doctrine of Gods free promise that the baptised may haue occasiō to teach learn who is the autor what is the meaning or signification of Baptisme 3 What is the sense and meaning of the words of the institution of Baptisme THE confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the institution which are read in S. Matthew and S. Mark Goe and teach all Nations baptizing them in the name of the father and the sonne and the holie ghost He that shall beleeue and shall be baptized shal be saued but he that wil not beleeue shall be damned These are briefly to be expounded and declared Teach all Teach all and not some nations neither Abrahams posteritie onely Here is the difference of the sacraments of the old and new Testament For Christ did not institute this new sacrament for the Iewes onely to whom properly did belong the old sacramēts but to all others also succeeding Baptising them That is all who by your doctrine come vnto me are made my Disciples And among them are numbred the Infants also of such as come vnto Christ or are Christes Disciples For their Infants also are Disciples as being borne in the schoole of Christ For to bee borne in the Church serueth to the Infants insteede of their profession The woord is to go before the Sacramentes The order here is to be noted and obserued Hee willeth first that they be taught and after that they be baptised Wherefore hee will not haue the sacraments to bee dumbe but signifieth that the woord ought to goe before and then the sacraments to follow In the name of the Father and the sonne and the holy ghost These wordes Jn the name signifie 1. That Baptisme was instituted by the common commandement and autoritie of these three and that these three persons doe command that they who will bee members of the Church be baptised Wherefore it is of like force when the Minister baptiseth as if God the Father the Sonne and the holy Ghost did baptise And hereof also it is manifest that these three persons are the three subsistentes or persons of the Godhead 2. They signifie that these three persons confirme vnto vs by their owne testification that they receiue vs into fauour and performe that vnto vs which is signified by baptisme which is saluation if we beleeue and be baptised Where is noted the second ende of baptisme 3. To be baptised in the name of the Father the sonne and the holy ghost i◠That hee which is baptised be bound to the knowledge faith worship trust honor and inuocation of this true god who is the Father the sonne and the holy ghost This is the third ende of baptisme which Paul also in these wordes declareth Were yee baptised into the name of Paul As if hee should say Ye ought to bee his to whom ye haue giuen your name and bound your selues in Baptisme 4. Baptising them in the name of the Father the sonne and the holy ghost that is Baptising them by inuocation of the three persons inuocating the name of the father the sonne and the holy ghost vpon them Which three persons receiue vs into fauour And the Father verily receiueth vs into fauour for the sonne by the holy Ghost whome the sonne giueth vs from the Father Hee that shall beleeue This is added vnto the promise For they who are Baptised can not receiue that which is promised and sealed in Baptisme but by faith And in these wordes is noted briefly the right vse of Baptisme in which right vse the sacraments are ratified But in whatsoeuer corrupt and vnlawfull vse and administration the sacraments are no sacraments but are sacramēts to them onely who receiue them with a true faith And shall bee baptized Hee woulde confirme vs also by the outwarde signe and therefore this is added shall be baptised that wee may know that not onely by faith but by the outward signe also we are assured that wee are of the number of them who shall bee saued Vnto both both vnto Faith and vnto baptisme the promise is adioyned but after a diuerse manner vnto faith because it is the onely instrument whereby the merit of christ is apprehended vnto Baptisme because it is the signe and token of this benefit Hee shal be saued That is let him that is baptised know that hee hath if he beleeue those benefits which are signified by the externall rite namely that he is iustified and regenerated Hee that will not beleeue shall be condemned that is although he be baptised The vse of the sacrament without faith doth not saue Therefore with faith it doth saue The want of the sacrament doth not condemne yet so as that want of the sacrament be without contempt For not the want but the contempt of the sacraments condemne as which can-not possibly be where faith is And hence it cōmeth that if we cōuert this proposition He that shall beleeue and be baptised shall bee saued wee can-not reteine both necessarily Now wee conuert it thus Hee that shall be saued shall beleeue and be baptised this proposition is not necessarie because some may bee saued which are not baptised but none can bee saued which do not beleeue Wherefore there is not the same necessitie of faith and the sacraments The sacraments are then necessarie when they may bee had according to the ordinance and institution of God For the contempt of the sacrament when it may so be had is repugnant vnto faith Obiection Christ attributeth saluation both to faith and to baptisme Therefore in conuerting the proposition wee must affirme both
required 1. That they who vse the sign shew forth the death of the lord 2. That they trie thēselues whether they haue faith repentance or no. And seeing the age of Infants can not doe these things Infants are for good cause excluded frō the Supper 6 What is the right and lawfull vse of Baptisme The drosse which the Papistes blend with the simplicity of Christes institution in baptisme is to be reiected THE right and lawfull vse of baptisme is when the ceremonies or rites instituted by Christ in baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oile spettle and exorcisme or coniuration is to bee throwen away Obiection But these appertaine and belong to order and comlinesse Aunswere The Holy Ghost knew well enough what did appertain thereunto Reply But they appertaine to the signifieng of some thing Ans It belongeth not to men to Institute any sign of Gods wil. This also we are to thinke iudge of others of the same hatching 2. The vse of baptisme is right when baptism is giuen to them for whom it was instituted which are al the cōuerted or mēbers of the church 3. When baptisme is vsed to that ende whereunto it was instituted not for the healing of cattle but when the true endes thereof are respected Briefly the lawful and right vse of Baptisme is when hee that is conuerted is baptized according to the lawfull rite and end Now Baptisme may not be reiterated 1 Because it dependeth not on the person of him that baptizeth And further he that is once engraffed into Christ shal neuer bee cast out or reiected and therefore it sufficeth to be once receiued 2 Saluation doth not depend on baptisme 7 In place whereof baptisme succeeded Baptisme succeeded in the roome of circumcision BAptisme succeeded in the place of circumcision which is prooued first by the woord of the Apostle before alleadged For he saith That we are circumcised in Christ with circumcision made without handes by putting off the sinful body of the flesh through the circumcision of Christ The Apostles purpose is by this speech to shew that there is no fruit or vse now Of the circūcision which was made with hands because that was accomplished fulfilled in christ which was by it prefigured and shadowed Now to declare expound these words he presently addeth that they are buried together with christ by baptisme by which words he sheweth that the complement truth of baptism is the cōplement truth of circumcision seeing baptism signifieth one the selfe same thing to vs which circumcision signified of old time vnto the Fathers which is that spiritual circumcisiō which christ accomplisheth performeth in vs. This only is the difference that baptisme is the signe of the thing exhibibited which circūcision prefigured when it was yet absent not exhibited Wherefore wee are taught by this place of Paul that baptism is the same to Christians which circumcision was before to the Iewes 2. That baptism was substituted in the place of circumcision this also conuinceth for that as circumcision so also baptisme is a signe of admission and receiuing into the Church For as the infantes of Iewes and Proselytes beeing borne citizens of the church were thorough grace circumcised but those who were of elder yeares were then first admitted vnto circumcision when they professed Iudaisme so also the infantes of christians are presently baptized but the elder sort are not vntill they haue made profession of true christian doctrine insteede of which profession it serueth the infantes that they were born in the church There are other reasons also besides the testimonies of holy scriptures drawen especially from the vse of Baptisme whereby it may be confirmed that Baptisme succeeded circumcision Now to succeed any sacrament is the former being abolished to be substituted in place thereof and that so as to haue the same vse and end which the former sacrament had and to haue also the same thing signified So is there the same thing signified by baptisme which was before by circūcision Moreouer the citizens of the church are no lesse receiued by baptisme and are discerned from al other men than in times past by circumcision Obiect If baptisme succeeded circumcision then now also only the males are to be baptized if the circumstances of circumcision be kept Answere The circumstances are not now determined as then because also these were peculiar special which maie be omitted without breach of the commandement But this is general agreeing to both that the children of the godly ought by this sign to be engraffed into the church whether that be doone on the eight day or presentlie after their birth 8 How baptisme agreeth with circumcision and wherein it differeth from it CIrcumcision and baptisme agree Baptisme circumcisiō agree 1 In the end which they respect 2 In the thing which they woorke 3 In the thing which they signifie The differences of Circumcision and baptisme 1. In the chiefe and principal end whereas in both is sealed the promise of grace by christ which is alwaies one and the same 2. By both of them is wrought our receiuing into the Church 3 By both is signified regeneration Ye are circumcised in christ with circumcision made without hands Circumcision and baptisme differ 1. In rites For the same are not the rites of circumcision and of baptisme 2. Circumcision on gods behalfe promised grace for the Messias to come baptism for the Messias exhibited The circumcised were receiued into fauour for christ which was to be exhibited the baptised are receiued for christ exhibited 3. Circumcisiō had a promise also of a corporal benefite that is it was a testimonie also that god would giue a certain place for the church in the land of Canaan vntill the comming of the Messias Baptisme hath no promise in particular of any temporall benefite 4. Circumcision on our behalfe did binde to the obseruing of the whole Law ceremonial iudicial and moral Baptisme bindeth vs onely to faith and amendment of life that is to obserue only the morall law 5. Circumcision was instituted for the Jsraelites Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church 6. Circumcision was to last vntil the comming of the Messias baptisme shal continue vntil the end of the world CERTAINE CONCLVSIONS OF BAPTISME 1 BAptisme is a sacrament of the newe testament whereby christ testifieth vnto the faithful which are baptised in the name of the Father and the Sonne and the holie Ghost remission of all their sinnes the giuing of the holy Ghost and their engraffing into the church and his bodie and they of the other side professe that they receiue these benefites from God and therefore wil and ought hereafter to liue vnto him and to serue him And further the same baptisme was begun by Iohn Baptist and continued by the Apostles because he
the signe of his renewing or regeneration is baptisme Afterwards when he is once renewed and borne again he must be fostered and nourished by the bodie and bloude of Christ the signe of which nourishing is the supper Now it is one and the same Christ who both regenerateth and nourisheth vs to eternal life And albeit it is the same participation of christ namely both the Washing away of sins by the bloud of christ The same thing is sealed in Baptisme and the Supper but the manner of â—eâ—ling is diuers which is represented in Baptisme and the Eating and drinking of the body and bloud of Christ which is confirmed vnto vs in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our bodie into the water of Baptisme and this of our maintenance and preseruation is dâ—painted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacramentes is not diuerse because it is the same to bee washed with the bloud of christ and to drinke the bloud of Christ But the manner of sealing one and the sâ—me thing is diuerse 3 In baptisme is required confession of faith and repentance in the Elder sort in Jnfants it is sufficient if they be borne in the church seing they that are born in the Church are therefore reputed for regenerate or members of the church because they haue an inclination to faith repentance But in the supper is added a further cond tiâ—n of examining himselfe and of remembring the Lords death Doe this in remembraunce of mee Let a man examine himselfe Baptisme therefore is due vnto the whole Church vnto infants who are the children of faithfull Parents no lesse than the elder sort enrolling themselues and giuing their names to Christ The supper is graunted to such onely as are beleeuers and repentaunt 4. Baptisme must goe before and the supper follow Whereupon in the auncient church after the Sermno wâ—re dimissed such as were excommunicated likewise those that were possessed or troubled with an euill spirite and the Catechumens that is such as old not as yet vnderstand the gâ—ounds and principles of râ—ligion or were not as yet baptised So of old they who were not yet circumcised did not obserue the sacrifices or ceremonies Nowe if they who were baptised before they haue made confâ—ssion of their faith and repentaunce are not as yet to bee admitted vnto the supper much lesse are they who being baptised liue after the manner of swine and dogges 5. Baptisme is not to bee reiâ—erated but once onely to bee receiued in our life time The supper is often to be receiued of vs Because baptisme is a signe of our receiuing into the church and couenaunt and the couenaunt once made is not againe vndoone or made voide to those that repent but remaineth ratified and firme for euer The supper is a confirmation of our faith concerning the eternall continuance of the couenant which confirmation is necessary and therefore the supper is often to be iterated Hereof it is that the Apostle saith of the supper As often as ye shall eat this bread and drinke this cup yee shew the Lords death til he come But of baptisme he saith That al wee which haue beene baptized into christ haue beene baptized into his death And Christ Hee that shal beleeue and shal be baptised shal be saued And seeing also the supper was therefore to be instituted that in it shoulde be made a publique remembrance recounting shewing of Christs death it is often to be celebrated 6 What is the sense or meaning of the words of the institution of our Lordes supper HEre are both those very odious questions conteined concerning the sense of Christes woords in his supper The Transubstaâ—â—â—â— and Consubstantiaries relie not on the simple meaning of Christes words The Transubstantiaries together with the Consubstantiaries doe bost and glorie that they vnderstand the woords of Christ simply and aright But neither perfourme that which they brag and boast of For that is the true simplicity and propriety of the woord whereunto for the iust vnderstanding and interpretations thereof nothing is to bee added neither ought to be taken from it neither any thing altered For as many as hold that the body of Christ is With Jn or Vnder the breade they adde vnto the woordes of Christ and depart from true simplicity For if that which Christ said is simply to be reteined that is not to be admitted which he said not as is The bread is both bread and the body of Christ but simply this only The bread is the body of christ He said not My body is with or in or vnder the bread or the bread is both bread and my body together neither added he as these ad of their owne really substantially corporally but he vttered these bare words of the bread This is my body Neither haue the Traunsubstantiaries their opinion drawen from the woordes of Christ simply vnderstoode namely that of the bread is made the body of Christ or the bread is chaunged into the bodie of Christ For this is their owne forgery and inuention For Christ said not That the bread was now made or was a making or should be made but simply said The bread is his body where no chaunge coulde come betweene so that the words of christ be simply vnderstood Therefore falsely doe they persuade the people that they simply rest on the propriety of christes woords when as manifoldly and most farre they swarue and depart from it Wherefore the true sense and meaning of the woordes is diligently to be considered The holy Euangelistes Matthew Marke and Luke doe most specially of al others describe the institution of the Lords supper and besides them the Apostle also declareth it no lesse plainly and luculenâ—ly who thus speaketh 1. Corint 11. vers 23.24.25.26 I haue receiued of the Lord that which J also haue deliuered vnto you that the Lord Iesus in the night that he was betraied tooke bread And when he had giuen thanks he brake it and said Take eate this is my body which is broken for you this doe yee in remembraunce of me After the same maner also he took the cup when he had supped saying This cup is the new testament in my bloud this doe as oft as yee drinke it in râ—membrance of me For as often as ye shal eate this bread drink this cup ye shew the Lords death til he come These words of the Apostle we wil briefly expound and then we will demonstrate them by true and firme arguments In the night that he was betraied This circumstance is specified by the Apostle to giue vs to vnderstande that Christ would at the last supper of the Passeouer institute this his supper to shew 1. That now an end was made of al the old sacrifices he did substitute a new sacrament which should sâ—cceed should be
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
life our obedience being here augmented with continual encreases may bee at length perfected and consummated that so we then may no lesse doe the will of God than it is alwaies doone of the Angels in heauen When therefore we pray That Gods will bee doone in earth as it is in heauen this particle as dooth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And for these causes also dooth Christ ad these words as in heauen that it may be as it were an example of patiēce which we ought to folow that he might propose a goale mark vnto vs whereunto we ought to striue We are to obserue here the difference which is betweene these three former petitions In the first we desire sanctification or the true knowledge worship of god Jn the second the gathering preseruation and gouernement of the church that God would rule vs by his spirit defend and protect vs and deliuer vs from al euils both of crime and paine Jn the third that euery one particularly in their vocation may obey god that is that euery man be with diligence occupied in his proper duty function and direct al things to the glory of God take wel in worth whatsoeuer God sendeth on him Moreouer these three petitions are so linked together that one consisteth not without the other and like as the third petition serueth for the second so dooth the second for the first For the name of the Lord is not hallowed or sanctified except his kingdome come and the kingdom of God doth not come except those means be put whereby it is aduaunced And those meanes are the duties of euery particular mans calling and vocation Wherefore we desire that God will bury in vs euil lusts and desires that himselfe alone will work in vs by his spirit that so we beeing furnished and vphelde with this his diuine grace may fulfil our duty be answerable vnto our calling THE FOVRTH PETITION GIVE vs this daie our daily bread In this petition wee desire corporall blessinges concerning which wee are to obserue these questions 1 Why corporal blessings are to bee desired 2 How they are to be desired 3 Why Christ comprised corporal blessings vnder the name of Bread 4 Why he calleth it our bread 5 Why he calleth it daiely bread 6 Why he addeth This day 7 Whether it be lawful to desire riches 8 Whether it be lawful to treasure vp any thing for the time to come 1 Why we are to desire corporal blessings WE must desire corporall blessings 1. In respect of Gods commaundement which may suffice vs albeit there were no other cause And we haue a commandmēt hereof from God both general and special For christ saith in generall Matth. 7 7. Aske and yee shal receiue And a special commandement he setteth down before this forme of praier which himselfe prescribed vnto vs Mat. 6.9 After this maner therefore praie ye by which commandment Christ also willeth vs to desire Bread or corporal blessinges Now whereas Christ saith Seeke first the kingdome of god again Take no thought what ye shal eat he doth not therein forbid vs to desire corporal blessings but he forbiddeth this distrustfulnes 2. In respect of Gods promise because God hath promised that he wil giue vs thinges necessary for our life and he promised these to no other end than that we shoulde desire them of him he promised thē that we should therby haue a spiritual not a fleshly security Mat. 6.32 Your father knoweth what ye haue need of 3. In respect of gods glorie that namelie there maie be a knowledge profession of gods prouidēce especially towardes his church God wil haue vs to ascribe this praise vnto him because he is the fountain of al blessings benefits that we may not deem these things to come by chance to vs. 4. Because the desiring and expecting of these blessings is the exercise of our confidēce in the promise of grace or it is the exercise of our Jnuocatiō faith hope For we cannot promise vnto our selues corporal blessinges nor desire them except we resolue that we be in fauor except we be assured of spiritual blessings of gods wil towards vs. For these corporal blessings God promiseth to the godlie onely and therefore we must be persuaded that we are of the nūber of them to whom god hath promised to giue them 5. That we maie do the wil of god here on earth which without dayly bread we cannot here do Ps 115.18 The dead praise not the Lord. 6. That the desire of these blessings may be a cōfirmatiō in our minds a profession before the world that God is he who giueth euen the least benefites 7. For our comfort That we may know that the church shal euer be preserued when god heareth vs according to his promise Wherefore we reape great comfort by the desire of corporal blessings because we so acknowlege and certainly persuade our selues that these corporall blessings are tokens to vs of gods fatherly good wil towards vs. 2 How corporall blessings are to be desired COrporal blessings are to be desired 1. with a confidence and ful persuasiō of gods fauor because otherwise god might answer that vve are not of them vnto vvhom he hath promised these things 2. With a conditiō of gods wil pleasure that is vvith a submitting of our vvill to gods vvill because god hath promised these blessings not vvith any determined or definit circumstāces 3. With faith belief of gods hearing vs so that we certainly beleeue that God will giue vs so much as sufficeth 4 To this end as therby to serue god our neighbor They who desire thē not after this sort are not heard that is such things are not giuen them as may tend to their safety and albeit they receiue that which they desire yet are they not indeed heard of god because those things which they receiue are not good and profitable vnto their saluation We are here to obserue that the Lorde commaunded vs in generall to pray for corporall blessings neither hath defined in his worde what corporall blessings he will giue vs and hath with this condition promised to giue them vs namely as the saftie and saluation of euerie one and the manifestation of his glorie requireth The reasons hereof are these 1 Because we oftentimes know not what we aske what is expediēt for vs And often we aske things neither profitable to vs nor seruing for Gods glorie or the saluation of others But God knoweth best what is conuenient and meete for vs for the manifesting of his glory and for the furdering of our owne saluation Seeing then we often erre in desiring corporall blessings God giueth none other vnto vs than such as he knoweth to be meet and profitable for vs. But spirituall blessings god hath promised not in general onelie but both speciallie simply without
but of Christ who hath fully satisfied him for vs. Reply Then is not yet this freely because wee haue merited it in Christ Aunswere That merit is not our merite because the father gaue vs his sonne freely who meriteth without any merit of ours comming between and that merit of Christ is imputed vnto vs through grace therefore freely for that merit are our sinnes remitted vs whereupon also it is truely and wel added that for Christs satisfaction our sins are not imputed to vs. For we desire not that god would do contrary vnto his iustice would not account vs in mind for sinners but that he would impute vnto vs anothers righteousnes that is the righteousnes of Christ wherewith we being clothed our sins also may be couered 3 Why we are to desire remission of sinnes WE are to desire remission of sinnes 1. That we maie be saued because without remission of sinnes we cannot be saued And this benefite God giueth not but onely to those that desire it 2. That we may be put in minde of the remnauntes of sinnes which are euen in the holiest men and that to this ende that repentaunce maie euermore encrease Wherefore wee are daily also to beg and desire remission of sinnes 3. That wee maie desire and receiue the former blessings because without remission of sins those blessings either are at al not giuen or are giuen to our destruction So the wicked doe indeed often receiue them but not for their saluation as turning rather to their condemnation Obiection What wee haue that we neede not desire But the godly haue remission of sinnes Therefore the godly haue no need to desire it Ans The godly indeed haue remission but not wholy neither also as concerning continuaunce but only as touching the beginning thereof This remission must verily be continued and God also doth continue it to them vnto whom hee remitteth their sinnes in his sonne yet with this condition that they daily pray for and desire that continuaunce Although then god hath remitted vnto vs our sinnes yet hee will notwithstanding that we aske and desire pardon for them and therefore we desire that what sins wee commit or shal commit the same god would remit vnto vs. 4 How our sinnes are remitted vnto vs. OVR sinnes are so remitted vnto vs as wee forgiue and remit our debters And this Christ added 1. That we may rightlie desire remission of sinnes and so that we may come to pray with true faith repentance a signe and token whereof is the loue of our neighbour 2. That when wee finde in our selues true faith and repentance we may so haue a certain argument and comfort in vs that we are of the number of them vnto whom remission is promised and that therefore wee shal doubtlesse obtaine remission of sins when as we may be certainly assured by this that we our selues remit vnto others from our heart their trespasses against vs that we please God albeit many remnaunts of sinne are dwelling as yet within vs. Obiection 1. He that remitteth not is not remitted We remit not Therefore we are not remitted Aunswere He that remitteth not fully and perfectly is notwithstanding remitted so that hee remitte truely and sincerely Obiection 2. Christ willed vs to desire that God will so remitte vs our sinnes as wee remitte our debters But wee doe not perfectlie remit our debters Therefore he willed vs to desire that god wil not perfectly remitte vs our sinnes Ans This is a fallacy of speech deceiuing by miscōstring a word For the particle as in this petition dooth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth vs our sinnes but it signifieth the kinde of remission namely the trueth and sincerity of our remission whereby wee forgiue others from our hart and with a readie wil of forgiuing them or to speak shorter heere is not made a comparison according to degrees but according to the truth of the thing or according to the trueth of remission so that the meaning is so perfectly God remitteth vs our sinnes as we truly and certainely remitte and forgiue our neighbour or Forgiue vs our debts because we forgiue our debters Reply Then is our remission of others the cause why God remitteth vs. Answere This a fallacy putting that for a cause which is no cause For our remission wherwith we forgiue others though not perfectly yet sincerely is only an argument and testimony vnto vs that god wil remit vs our sinnes For our remission and forgiuing of others cannot merit 1. Because it is vnperfect 2. Albeit it were perfect yet should it not merit because what we now perfourme that we owe vnto god For were it so that we did now perfourme perfect obedience to god yet were wee bound of duty to perfourme it Reply But neuertheles yet here is betokened an equalitie of remission in vs and god Aunswere Not an equality but a likenesse and similitude of the kinde of remission Obiection 3. He that remembreth iniuries and is desirous of reuenge doth not truly remit and forgiue But we all remember iniuries and are desirous of reuenge Therefore we doe not truly remit and forgiue Aunswere They that remember iniuries that is without a resistance and dislike of this remembraunce or with a yeelding thereto doe not truely remit If then wee withstand and resist the remnauntes of sinnes which as yet cleaue fast vnto vs and doe not yeelde vnto them nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart and so also to attaine vnto that in regarde where-of this particle as was added of Christ to wit which before also we mentioned to desire and pray rightly Now we rightly pray and desire in faith and repentance both which this petition confirmeth Faith is confirmed and strengthned by this petition because when we truely remit our neighbour we may and ought certainly to resolue that our sins are also remitted vs and so haue we a good conscience are assured that we are heard according to this promise of Christ Math. 6.14 Jf ye doe forgiue men their trespasses your heauenlie father will also forgiue you True repentance also is confirmed and increased in vs by this petition For by this petition we are prouoked and incited to true repentaunce the chiefe part whereof is the loue of our neighbour For if we will be forgiuen we must forgiue others Both causes are conteined in the word of Christ before alleaged out of Matthewe as also in the rest which are presently added in the same place in Matthewe by way of opposition If yee doe forgiue men their trespasses your heauenlie father will also forgiue you that is assure your selues also that your heauenly father heareth you In which worde is comprehended the confirmation of our faith But if yee doe not forgiue men their trespasses no more will your father forgiue you your trespasses In these words is added a spurre to