his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
Ghost 2. They do not make continuall intercession neither do they alwaies obtaine what they aske 3. These apply their benefits unto no man 4. They offer not themselves a sacrifice for the sins of others For all these things can be and are performed by Christ alone 4. What is Christs kingdome A King in generall A King is a person ordained by God to governe in a people and beare rule alone according to honest lawes and to have power to reward the good and punish the bad and to defend his subjects against their enemies having no superiour Governour above him The King of Kings Christ is a person immediately ordained of God to gather and rule by his word and Spirit his Church purchased by his bloud and to defend her Christ a King of Kings being subject unto him and serving him against all her enemies both corporall and spirituall and to reward her with eternall rewards but to cast her enemies into everlasting paines and torments His name is called the word of God Rev. 19.12 16. Christs kingdom And hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Wherefore Christs royall office is 1. To rule by his word and Spirit his Church gathered out of all Nations from the beginning of the world For that it may goe well with us under this King it is not enough if he outwardly teach us what he would have us his subjects to performe unlesse also by his Spirit he move our hearts and cause us to be obedient to his commandement 2. To defend and preserve this his Church in this life against all both inward and outward domesticall and forraine foes which also hee doth performe while not only by his powerfull hand he is ever present with us but furnisheth us also with those weapons wherewith our selves also may constantly and happily â—nter the combat against our most mighty foes and utterly vanquish and discomfit them This sacred harnesse and warlike furniture is described Eph. 6.13 3. To make his Church partaker of the blessings of his kingdome and to adorne her raised up from the dead with everlasting glory and blisse 4. To overcome and rule his enemies by his might and power and at length to thrust them down being fully overcome and conquered into eternall torments We are in this place to observe the difference of the Propheticall Priestly and Royall office both of them who were in the old testament and of Christ and of our selves In the old restament they were types or typicall Prophets Priests and Kings Christ is indeed the true Prophet King and Priest which they prefigured wee are Prophets Kings and Priests by participation as having Christs dignities communicated unto us Now then let us see what is our Propheticall Priestly and Royall office Quest 32. But why art thou called a Christian Ans Because through faith I am a member of Jesus Christ a Acts 11.26 and partaker his annointing b 1 Cor. 6.5 that both I may confesse his name c Act. 2.17 1 John 2.27 and present my self unto him a lively sacrifice of thankfulnesse d Mat. 10.32 Rom. 10.10 and also may in this life fight against sin and Sathan with a free and good conscience e Rom. 12.10 2 Pet. 2.5 9. Rev. 1.6 and 4 8 10. Rom. 6.12 13. Gal. 5.16 17. Ephes 6.11 1 Tim. 1.18 19. 1 Pet. 2.11 and afterward enjoy an everlasting kingdom with Christ over all creatures f Mat. 25.34 2 Tim. 2.12 The Explication IN this thirty second Question we are instructed concerning the inunction or annointing of the faithfull namely Of the communion of the faithfull or Christians with Christ whence they are called Christians or Annointed and what is the duty of Christians and what their comfort whereof this name doth advertise them Here then is discoursed the common place concerning the communion of Christ the head of the faithfull his members and of the functions of these his members Hereof foure things come to be considered 1. What is the annointing of Christians or whence Beleevers have the name of Christians or Annointed 2. What is the Propheticall function of Christians 3. What their Priesthood 4. What their Kingdome 1. What is the Annointing of Christians LUke testifieth Acts 11.26 Who is called a Christian that the name of Christians first began to be used in Antioch in the Apostles time when as before time they had bin termed by the names of Brethren and Disciples The name Christian is derived from Christ and in generall he is called a Christian who is a disciple of Christ and followeth his doctrine of life and who being inserted into Christ hath communion and fellowship with him There are two sorts of Christians some seeming or counterfeit and outward but not true that is hypocrites others seeming and true For not every seeming Christian that is who is in outward corversation a Christian is an hypocrite seeing it is required of us Mat. 5.16 Jame 2.18 Mac. 7.23 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Shew me thy faith by thy workes but every hypocrite is a seeming Christian to whom it shall one day be said I never knew you Seeming and false-hearted Christians They are called seeming but not true Christians who being baptised professe in word and life or ouâ—ward conversation the doctrine and faith of Christ and are in the company of nose which are called but are not partakers of Christs benefits being destitute of true faith and conversion Therefore they are not the true and lively members of the Church Mat. 20.16 7.22 Seeming and true-hearted Christians Many are called but few chosen Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven They are both seeming and true Christians who being received by baptisme into the Church acknowledge and professe Christs doctrine and being engrafted into Christ by a true faith are made partakers of all his benefits and being regenerated by the holy Ghost leade a life worthy of true Christians Furthermore of Hypocrites we are not her to speake but of those who are both without and within that is are truly Christians and annointed of Christ by the holy Ghost The question then is Why we are called Christians The causes hereof are two 1. Because by faith wee are made the members of Christ 2. Because by it we are made partakers of his annointing that is wee are called Christians for the communication made unto us of Christs person What it is to be Christs members office and dignity To be the members of Christ is nothing else than to be conjoyned and united to Christ by the same spirit dwelling both in him and us and by this spirit to be enriched with such righteousnesse and life as is in Christ to be conformed unto Christ and seeing
seed of Abraham God was manifested in the flesh Every spirit that confesseth not that Christ is come in the flesh is not of God No man ascendeth up to heaven but he that descended from heaven the Son of man which is in heaven For this cause am I born and for this cause came I into the world Forasmach as the children were partakers of flesh and bloud he also himself likewise tooke part with them Before Abraham was I am Therefore it is one nature which appeared in the flesh tooke flesh came down from heaven and coming into this world was made partaker of flesh and bloud and was before Abraham and another nature which was assumed or taken into which the former came and in which it appeared For the assumer and the assumed are not all one The Word tooke flesh Whereas then the Word took humane nature he must needs be other from it who both was before the flesh taken and was not converted or changed into it but hath a subsistence divers and distinct from the flesh which was assumed The argument is thus framed The assumer is before that which is assumed But of the Word it is said that he assumed or tooke flesh that he was made flesh Therefore the Son the Word was before the flesh hee assumed The Major is manifest The Minor is proved out of the fore-alledged authorities Hitherto also belong all those testimonies which oppose in Christ his divine nature which did assume to his humane nature or flesh Rom. â— 3 9.5 which was assumed and distinguish that from this as His Son made of the seed of David according to the flesh Of the Fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his flesh according to which he is not of the Fathers nor of the seed of David Who being in the forme of God tooke on him the forme of a servant Phil. 2.6 Wherefore the forme of God in Christ is one thing namely his divinity most perfect and the forme of a servant another thing even of his humanity weak base and servile Christ is called the Son and Lord of David Therefore there be divers natures in him Mat. 22.44 John 2.19 Destroy this temple and in three dayes I will raise it up againe Wherefore there is one thing in Christ which is destroyed even his body and another thing likewise which raiseth up his destroyed body which is the Word John 1.18 who is called the only begotten Son Object 1. The Word in John doth not signifie any person which was subsisting before the flesh borne of the Virgin That John meaneth by the Word a person subsisting before the flesh but only that visible Preacher or Teacher Jesus who was made flesh that is was a man mortall weake miserable and abject Answ This is a notorious manifest and impudent corrupting of this place For it is easie for any man to shew out of the very narration of John that the Word signifies an Hypostasis or person which was existing before Jesus born of the Virgin For The Word 1. was in the beginning that is was now before existing when things were created 2. And that Word was God 3. By whom all things were made 4. Who is the authour of life and light Therefore hee is a person existing before all things 5. Which lighteneth every man that cometh into the world that is all if not with spirituall yet with naturall light Therefore he is their illuminatour who were before the flesh which was borne of the Virgin 6. Who being in the world and not knowne 7. Yet came unto his owne 8. Being made flesh that is assuming and taking humane nature of the Virgin Mary For that these words The Word was made flesh have this meaning The Word was made flesh by taking flesh not by any conversion into flesh namely that he who now from the beginning was in the world was made flesh that is man which before he was not not by any changing or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate He was partaker of the flesh he tooke the seed of Abraham God Was manifested in the flesh The Word therefore assumed and tooke flesh Heb. 2.14 1 Tim. 3.16 but was not converted into flesh that is the divine nature was distinct from the flesh taken and assumed Moreover that Christ man was such a teacher The Word was a Teacher from the beginning of the World John 1.9 18. 6.51 who not only in the time of his flesh but also before that was born even from the beginning of the world preâ—ched the will of his Father unto men and quickened them both this very narration of John and other very many places do plainly shew He was the life and the true light which lighteneth every man No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him I am the living bread which came downe from heaven and giveth life unto the world Christ went by the Spirit in the daies of Noah and preached unto the spirits that are in prison 1 Pet. 3.19 which were in time passed disobedient Object 2. Christ man is and is called God in the New Testament Therefore they corrupt the Scripture who say that in this visible man Jesus is besides the flesh an invisible nature which was existing also in the old peoples time without flesh For to say this is as if a man instead of this Thou art a Scholar should say In thee is a Scholar Answ That Christ man is true and by nature God in respect of the nature or essence of the God-head in him personally united to his man-hood 1. Proved by testimonies is no corruption but the very voice minde meaning and interpretation of the Scripture In him that is in Christ Jesus dwelleth all the fulnesse of the God head that is Col. 2.9 the very full and perfect God-head which is but one bodily that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the God-head another thing in which it dwelleth even the Man-hood which is the temple of the God head and was shadowed and figured by the Mosaicall tabernacle Christ saith of himself Destroy this temple John 2.19 21. He. 9 11. 10.20 and the Authour of the Epistle to the Hebrewes mentioneth the Tabernacle of the humane nature and calleth the flesh a vaile to wit of the God-head He suffered in the flesh The Word was made flesh and came unto his own Rom. 1.3 Therefore there must be in the flesh another nature Again Made of the seed of David according to the flesh Phil. 2.6 and declared mightily to be the Son of God touching the spirit of Sanctification Again Being in the form of God and
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
and how manifold shall hereafter be shewed Here God speaketh emphatically as of a thing most strictly charged and injoyned Remember that thou keep holy that is with great care and religion keep holy the Sabbath day and else-where hee commanded him to be put to death which breaketh the Sabbath The causes why God doth so severely command the keeping of the Sabbath Three causes why the observing of the Sabbath was so severely commanded are 1. Because the breach and violating of the Sabbath is the breach and violating of the whole worship of God For the neglect of the Ministery doth easily corrupt the doctrine and worship of God 2. Because by so severe exacting of the ceremoniall or typicall Sabbath God would signifie the greatnesse and necessity of the thing signified by this type namely the spirituall Sabbath 3. Because God will have the externall Sabbath to serve for the beginning and perfecting of the spirituall Sabbath Keep holy To sanctifie and keep holy the Sabbath is not to spend the day in slothfull idlenesse What it is to keep holy the Sabbath but to eschew and avoid sin and to doe good works on the Sabbath Now God is otherwise said to sanctifie the Sabbath than are men God is said to sanctifie the Sabbath because he appointeth it for divine worship How God and how man are said to sanctifie the Sabbath Men are said to sanctifie the Sabbath when they referre it to that use unto which God hath appointed it Six dayes shalt thou labour Six dayes God allotted unto men to labour in the seventh hee selected to his worship not that hee would that on other dayes the worship of God and the meditation of divine things should be omitted but hee requireth these two things 1. That on the Sabbath day there be not onely a serving of God Two things required by God of us on the Sabbath as on other dayes but also a publike serving of him in the Church 2. That on that day all other labours should give place to the private and publike service of God which on other dayes every one doth exercise according to his vocation What workes are forbidden on the Sabbath Thou shalt doe no worke God forbiddeth that on the Sabbath day wee should worke not any worke whatsoever but onely servile workes or such as hinder the worship of God and exercise of the Ministery which declaration is expresly elsewhere set down Yee shall doe no servile worke Levit. 23.25 Therefore Christ defendeth his Disciples pulling the eares of corne on the Sabbath day to drive away hunger and himselfe healeth a man having a dry hand and saith that an Oxe or any Beast Mat. 12.3 Luke 14.4 5. falling into a pit on the Sabbath may be drawn out thence without any sin Macchabaeus fighteth on the Sabbath day that there might be some preserved which should keep the Sabbath And of the like actions there are two reasons given 2 Maccab. 15. 1 Mac. 2.40 41. If we doe all as our brethren have done and fight not against the heathen for our lives and for our lawes then shall they incontinently destroy us out of the earth Therefore they concluded at the same time saying Whosoever shall come to make battell with us on the Sabbath day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight even on the Sabbath day By the same reasons doth Christ defend his Disciples and himselfe citing a place of Hosea cap. 6. If yee knew what this is Mat. 12.7 Marke 2.27 I will have mercy and not sacrifice yee would not have condemned the innocent And The Sabbath was made for man and not man for the Sabbath that is ceremoniall works must give place to the morall works so that rather the ceremonies must be omitted than such works of charity as our necessity or the necessity of our neighbour requireth And Have yee not read in the law how that on the Sabbath dayes Mat. 5.6 the Priests in the Temple break the Sabbath and are blamelesse but I say unto you Here is one greater than the Temple Also Yee on the Sabbath day circumcise a man If a man on the Sabbath day receive circumcision that the law of Moses should not be broken be ye not angry with me John 7.22 23. because I have made a man every whit whole on the Sabbath day By which words hee sheweth that such works as hinder not the use of the Sabbath but rather further and establish it such as are the works which appertain to the service of God or sacred ceremony or to charity and love towards our neighbour or to the saving of our owne or anothers life as that present necessity will not suffer them to be deferred untill another time doe not break or violate the Sabbath but are most of all required to the right and lawfull observation or keeping of the Sabbath Thou and thy Son and thy Daughter He will also have our children and family to cease from their labours for two causes Two causes why our children and family must cease from labour on the Sabbath 1. Principally that these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church For God will have these also to be members of his Church 2. Because he will have especially on the Sabbath day love and bountifulnesse towards our neighbour to be shewed and seen in the Church Why Converts strangers must cease from labour on the Sabbath Why Infidels strangers must cease from labour on the Sabbath The stranger c. He willeth also strangers to intermit their labours and that if they were converted to true religion because they were of the houshold of the Church if they were Infidels he commandeth it them not in respect of themselves but in respect of the Israelites 1. Lest by their example they should give offence to the Church 2. Lest their liberty might be an occasion to the Jewes to accomplish by them those labours which it was not lawfull for them to work by themselves and so the law of God should be deluded Hereby is answer made unto three questions 1. Whether other Nations were also bond unto Mosaicall ceremonies if any of them lived among the Jewes 2. Whether they which are aliens from the Church may or ought to be forced to religion 3. Whether the Sacraments among which was also the Sabbath ought to be common unto Infidels with the Church Unto these questions we thus answer To the first and second as concerning binding and constraint the strangers which conversed among the Jewes Three questions concerning the Sabbath answered were not forced either to all ceremonies or to religion but to externall discipline which was necessary for the avoiding of breeding offences in the Church wherein they lived For a Magistrate ought to be a maintainer
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
teaching 1 Cor. 3.2 thus he saith I have fed you with milk and not with meat for hitherto ye were not able to beare it nor yet now are ye able 5. Motive that alwaies in the Church there hath bin such a summe of doctrine for ye are yet carnall From the first beginning of the Church there hath bin extant in it some such ground of doctrine well known publikely and for it's briefnesse and plainnesse easie to be understood reserved for posterity As together with the increase of mankind God himself proceeded on with his own mouth to deliver more summary doctrines either of the law as he began in these words If thou doest well Gen. 4.7 shalt thou not be accepted Or of the Gospel as at first in these words The seed of the woman shall bruise the Serpents head Gen. 3.15 Likewise after both the promise and the Decalogue was repeated to Abraham At last the Creeds and such summary doctrines as were dispersed here and there in the writings of the Apostles were fitted into a meet form of Confession to be divine informations for all degrees of age And indeed this our accustomed manner of instructing which we call Catechisme hath bin anciently used both in the Jewish and in the Apostolicall Church as doth appeare by the Apostle Paul Rom. 2.18 where he calleth the Jewes those that from their tender yeares had bin instructed or catechised out of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Gal. 6.6 Let him that is taught in the word or catechised in the word communicate to him that instructeth or catechiseth in all good things So Luke 1.4 That thou mightest know the certainty of those things wherein thou hast bin instructed or câ—â—â—â—hised Because these testimonies are to be preferred before all other I dâ—edâ—u recite the example of the Church that was in the ensuing times next after the Apostles being a thing publikly known by histories I rather adde this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the now present Church surviving hath till now kept this forme of instruction brought into the world with so long continuance 6. Motive the dangers and heresies of the last times not by mans device but by the divine providence then in this doting old age of the world wherin the Church doth daily more and more languish thicker darknes day by day over-cloudeth it we had need for to sharpen all our diligence of preserving and propagating this doctrine rather than any whit to grow remisse For this is the age of which our Saviour speaketh Mat. 24.23 Then if any man shall say unto you Lo here is Christ or there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch as if it were possible they shall deceive the very Elect. And largely doth Saint Paul speak of this matter 1 Tim. 4. and 2 Tim. 3. These predictions of the calamities of these last times were written not only for our consolation and confirmation but also for exhortation of us to arme our selves to watch against and prevent errours for so our Saviour begins that his prophecie Take heed that no man deceive you We thinke it necessary therefore that not only they that come into the place of teaching Mat. 24.3 but also all that love their owne salvation should have fixed in their hearts the sound positions concerning every part of christian religion and on the other side to the utmost that every man is able to be well fenced against the contrary errors and that all they to whom the office of instructing and governing is committed should with great care teach or cause to be taught those that are committed to their charge unless they as curats negligent unfaithfull in their duty had rather answer for their perdition And indeed the desire of your parents in this respect is to be commended that they will have the summe of godlines to be propounded to and inculcated into you not only at home and in the Church but also in the schools For they well perceived what great ignorance ensued and how great an hint opportunity was given to the Divel of detaining men in that ignorance when once the primitive custome of the Church of hearing and teaching the Catechists was lost and in the room thereof succeeded that silly and foolish dumb shew of Popish confirmation And they now see that the same things or worse than these are now to be feared unlesse God out of his singular mercy looke upon us than the which danger as scarce any thing can bring greater heavines to all godly persons so contrariwise it 's not easie to finde out any thing that may be more desirable and pleasant unto all pious Parents than if they can certainly promise themselves that their children and nephewes shall a while live after them in the same light of divine truth which now is lighted up amongst us Wherefore if we are not without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31 and cruell against those which love us more than themselves let us endeavour to our power that by our negligence we do not destroy their hope nor crosse their prayers But that together with them we may shew our selves thankfull unto God who collecting to himself a perpetual Church out of the dregs of this world hath by the bringing back againe of the sunne of heavenly doctrine so dispelled the dirs ass of the kingdom of Antichrist that any man that will not wilfully in â—his eyes and eares and oppose the known truth may behold and diserne them stripped naked of those divel-deceits which were those faire outsides of which they vauntingly bragged 7 Motive the benefit if we do the punishment if we doe not study this doctrine If we doe these things the Sonne of God will conserve and augment those gifts that he hath bestowed upon us according to his promise To him that hath i. to him that desireth to goe on forward shall be given If we doe contrariwise then will follow upon us that which is threatned in the contrary sentence following from him that hath not shall be taken that which he hath Mat. 25.29 And indeed how the Lord will not endure the contempt of the Gospel revealed both the divine word of God and the continuall history of the world doth proclaim Isa 5.24 Because they have cast away the law of the Lord of hosts despised the word of the holy One of Israel therefore is the anger of the Lord kindled against his people and he hath stretched forth his hand against them and hath smitten them And Amos 5.11 He threatens Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread not a thirst for water but of hearing the word of God And they shall wander from sea to sea and from the North even to the East they shall runne
to other men if indeed we neglect it we both make our Religion to be suspected shall undergo greater punishment for our negligence ignorance Neither would the Lord have the care keeping of the doctrine of Religion committed to us Scholars chiefly only for our own cause but others For the Learned themselves understanding the termes and method of the doctrine of Religion it is expected they should instruct and interpret unto others Seeing therefore Religion is to be taught in the Schooles as unto children to the end that it may be rightly taught Catechisme is necessary Neither indeed can this age learne unlesse brevity be used Nor can the parts of a discipline be dextrously and with due proportion of agreement between them be handled either by teachers or learners unlesse they first conceive in their mindes some short summ of the same For both these respects is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we read such oft repetitions in the holy Scriptures of brief summes of things As Repent and beleeve the Gospel He that shall beleeve and be baptized shall be saved War you a good warfare keeping faith and a good conscience And seeing that it is said Colos 3.16 Let the word of Christ dwell in you plenteously in all wisedome Explications must be added aggreeable to the speeches of the Prophets and the Apostles Neither is a Catechisme any thing else but a briefe explication of such speeches But because the little book called Melanchthons Examen is of that nature which I propound to you and the Authour hath comprised with great fidelity dexterity the heads of Christian Religion under an apt and perspicuous stile of words as also it is of no small consequence that a like form of Catechisme should be extant in sundry Churches stir up your selves to learn and conceive that these wretched papers of ours are swadling-bands wherein Christ will be found swadled up You see many are the things which doe commend these Swathels unto you and seriously exhort you to the imbracing of them by which I humbly beseech you to delight in them as the commandement of God your own salvation the duty we owe to posterity the example of the more reformed Church your condition of life your present age your desires and hope imminent dangers and the rewards and punishments to be expected from God But however our admonitions may be necessary yet of none effect we well know without the suggestions of the holy Spirit Therefore turning our selves unto God let us give thanks to him that his will was we should be born in this light of the Gospel and pray that wee may be taught and governed of him CERTAIN PREAMBLES on that Catechisme of Christian Religion which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine THe Preambles or preparatory Prefaces to this Catechisme are partly Generall concerning the whole Doctrine of the Church and partly Speciall concerning Catechisme alone The Generall Prefaces touching the Doctrine of the Church are seven 1 What and what manner of doctrine the doctrine of the Church is 2 What are the parts thereof and what the differences of each part 3 Wherein it differeth from the doctrine of other Sects and from Philosophie also and why these differences are to be retained 4 Whence it may appeare that it alone came from God 5 By what testimonies the certainty thereof is confirmed 6 For what cause no other doctrine besides is to be received in the Church 7 How manifold is the course of teaching and learning this doctrine 1 What and what manner of doctrine the doctrine of the Church is THE doctrine of the Church is the entire and uncorrupt doctrine of the Law and Gospel touching the true God The definition of the doctrine of the Church and his will workes and worship which doctrine is revealed by God himselfe comprised in the writings of the Prophets and Apostles and confirmed by sundry miracles and divine testimonies by which the Holy-Ghost worketh powerfully in the hearts of Gods chosen and collecteth unto himselfe out of mankinde an everlasting Church in which he may be glorified both in this life and in the life to come This doctrine is the chiefe and speciall note of the true Church which God will have eminent in the world and severed from the rest of mankinde according unto these sayings of Scripture Fly Idols Come out from amongst them and separate your selves If there come any unto you and bring not THIS DOCTRINE 1 John 5.21 2 Cor. 6.17 2 John 10. Esay 52.11 Rev. 18.4 bid him not God speed Be yee holy touch no uncleane thing yee that beare the vessels of the Lord. Goe out of her my people that yee receive not of her plagues Now God will have this separation made 1. His glory For his owne glory For as hee will not have himselfe coupled with Idols and Divels So hee will have his truth severed from falshood and lyes 2. Reasons why God will have his Church distinguished from other Sects and his houshold separated from the enemies of the Church that is from the children of Sathan It were contumelious so to thinke of God as that he will have such children as persecute him 2 Cor 6.15 It were blasphemy to make God the author of impious doctrine and patron of the blasphemous For What concord hath Christ with Belial 2. The salvation of his Elect. The consolation and salvation of his Elect. For it is necessary that the Church be visibly beheld in this world that the Elect dispersed throughout all mankind may know to what society they are to joine themselves and being gathered unto the Church may lay hold on this sound comfort That they are of that company which is acceptable and pleasing unto God and hath the promises of everlasting life For God will that all which are to be saved be gathered unto the Church in this life because without the Church there is no salvation 3. Notes whereby the Church is distinguished from other Sects How the Church is knowne and what are her badges and markes whereby shee is distinguished from other Sects is at large discoursed of in the tract of the Church The notes are three 1. Purity of doctrine 2. The right use of the Sacraments 3. Obedience towards God in every point of doctrine whether of faith or of manners Object Yea but oftentimes great vices abound in the Church also Answ I confesse indeed many times great vices over-grow the whole body of the Church but they are not patronised or maintained as falleth out in other Sects nay the true Church is the first her selfe that reprehendeth and condemneth them before any other In the Church faults are committed but with present reproofe and speedy reformation As long as this remaineth so long remaineth the Church 2 What are the parts of the doctrine of the Church and what the differences of each part
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. That he was made of God a Minister not of the Letter but of the Spirit he said before That the Epistle of Christ was ministred by him and written not with inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
Sciences so in the study of Divinity wee hardly and slowly conceive the grounds thereof nay all our knowledge is confuse and imperfect unlesse every part of the whole doctrine be delivered by the Professors and Readers and conceived by the Auditors and Hearers in some method and order Orderly delivery thereof in publick That the Students of Divinity may hereafter plainly and orderly deliver unto their auditory a briefe summe of this whole doctrine necessary it is that they themselves first carry in their understanding a complete frame as it were and perfect body thereof Invention and judgement of the interpretation of Scripture It is farther necessary to the finding out and judging of the true and naturall interpretation of Scripture which whereas it ought to square with faith that is to say to impeach no point of this heavenly doctrine of necessity the Interpreter must have an absolute knowledge of the main grounds and foundation thereof Examination of controversies in the Church It is needfull for the increase of judgement in Ecclesiasticall controversies which are divers difficult and dangerous lest perhaps otherwise we be carried head-long from truth into errour 3 Reading and meditation The third course of the study of Divinity is the reading and diligent meditation of the Scripture or holy Writ And this is the highest degree of the study of Divinity for which Catechisme and Common places are learned to wit that we may come furnished to the reading understanding and propounding of the holy Scripture For Catechisme and Common places as they are taken out of the Scripture and are directed by the Scripture as by their rule so againe they conduct and lead us as it were by the hand unto the Scripture Catechisme pertaineth unto the first part of the study of Divinity whereof it followeth that we presently discourse The Speciall Preambles touching CATECHISME THE Speciall Prefaces touching CATECHISME are these five which follow 1 What Catechising or Catechisme is 2 Whether it hath bin alwaies practised and of the originall thereof in the Church 3 What are the chiefe points thereof 4 The reasons why it is necessary 5 What is the scope and end thereof 1 What Catechisme is THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The significations of the word Catechisme both these words signifie in their common and largest sense to resound to instruct by word of mouth and to rehearse another mans sayings But properly to teach the rudiments and elements of any doctrine whatsoever and more properly in Church phrase to deliver the first principles of Christian Religion in which sense we read it used Luke 1.4 Acts 18.25 Gal. 6.6 c. So then this word Catechisme signifieth in a generall and common sense the first briefe and A B C Lecture in whatsoever doctrine delivered by word of mouth But as the Church useth it it signifieth an institution of the ruder sort in the elements of Christian doctrine Wherefore Catechisme is a briefe and plaine exposition and a rehearsall of Christian doctrine The definition of Catechisme framed for the capacity of the ruder sort select and gathered out of the writings of the Prophets and Apostles and drawne into certaine questions and answers Or Catechisme is a briefe summe of the doctrine of the Prophets and Apostles delivered by mouth unto the simple and ignorant and exacted or required againe at their hands What the Catechumeni in the Primitive Church were and how many sorts of them 1 Ancient Converts Catechumeni in the Primitive Church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in the principles and beginnings of Christian Religion Of the Catechumeni there were two sorts Some of good yeares and ripe age who of Jewes and Gentiles became Christians but were not yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper Such a Catechumene was Augustine when of a Manichee hee became a Christian Austen and hee whiles hee was yet but a Catechumene wrote many bookes before hee was baptised of Ambrose Ambrose Such a Catechumene was Ambrose when hee was chosen Bishop of Millaine the urgent necessity of the state of that Church so requiring for suppressing the pestilent heresie wherewith the Arrians had infected it Otherwise Paul forbiddeth a Novice or Catechumene to be chosen Bishop For the Neophiti or Novices were those Catechumeni who as yet were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 or very lately were baptised so called from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Enlish New-plants that is to say New-beginners and Punies of the Church Other Catechumeni there were little impes borne in the Church 2 Young children of Christian parents the children of Christians These eft soones after their birth as being members of the Church were baptised and after they were growne a little elder they were instructed in the Catechisme which when they had learned they were confirmed by laying on of hands and so dismissed out of the companie of the Catechumeni so that it was lawfull for them thence forward to draw neer with the elder sort unto the Lords Supper Of the Catechumeni you may see more in Eusebius tenth book of Ecclesiasticall history Euseb hist Ecclesiast lib. 10. cap. 4. Catechists and fourth chapter not far from the end They also were called Catechists who taught the Catechisme and were the instructers of the Catechumeni 2. Of the Originall of Catechisme and of the perpetuall use thereof in the Church AS of the whole ministery of the mysteries of Christianity so must we conceive of the originall of Catechisme The practice of catechising exereised in the time of both the Old and New Testament Gen. 17.7 that it was ordained of God and hath been of perpetuall continuance in the Church For whereas God since the beginning hath been the God not onely of the aged but of younglings also according to the forme of his Covenant made with Abraham I will be thy God and the God of thy seed he hath instituted and appointed that both of them after the exten◠and reach of their capacity be severally instructed in the doctrine of salvation First the elder by the publike voice of the Ministery then the younger by catechising at home and in schooles Concerning the instruction of the elder sort the case is cleere and out of doubt Touching the catechising of children in the Jewish Church In the time of the Old Testament there are expresse commands every where extant in holy Scripture In the 12. and 13. of Exodus God commandeth that children and the whole family should be taught the originall and use of the Passover In the fourth of Deuteronomie God chargeth Parents that they rehearse
downe from presumption of their own justice and may be prepared to the knowledge of themselves and true repentance Except this be done through the preaching of grace men will become more carelesse and stubborn and Pearles shall be throwne to Swine to be trampled under feet 2. The knowledge of our delivery is necessary for our comfort 1. That wee fall not into desperation Why the knowledge of our delivery is necessary For as soon as we have a knowledge of our sinne wee should be swallowed up of despaire were it not that the meanes of our delivery presented themselves ready at hand with us to succour us 1 To keep us from despaire 2. That wee may thereby be touched with a desire thereof For a good thing not known is not desired according to that 2 To kindle in us a desire of it There is no coveting after an unknowne thing If then we know not the benefit of our delivery we shall not long after it and by consequent we shall not obtaine it nay when we either happen to find it or have it offered unto us we shall not acknowledge it 3. That it may comfort us 3 To comfort us For a good thing not known doth not comfort 4. Lest through the ignorance thereof we our selves should imagine 4 To prevent all erroneous conceits therein or receive imagined by others any manner of delivery to the reproach of Gods Name and hazzard of our own salvation 5. That wee might be made partakers thereof through faith For 5 To gain possession of it by faith faith is not without knowledge and our delivery is apprehended only by faith 6 To work thankfulnesse in us towards God for it 6. That we may be thankefull to God for it For as we desire not an unknowne good so neither do we greatly esteem or account of it neither doe we thinke of rendring condigne thankes for it Now the benefit of delivery is not bestowed on the unthankfull but God imparteth it unto them in whom it hath that end whereunto it was ordained that is Thankefulnesse For these causes to our sound and true comfort the knowledge of our delivery is requisite and necessary both what it is in what manner and by whom it was performed Now this knowledge of our delivery is drawn out of the Gospel heard read and apprehended by faith because faith alone promiseth freedome to them that beleeve in Christ 3. The knowledge of our thankefulnesse is necessary for our comfort 1. Because God exhibiteth this delivery only to the thankefull 1 Why the knowledge of our thankfulnesse is necessary For in these alone God reapeth the end of his benefits which is his worship and their gratefulnesse towards him For thankfulnesse is the chiefe end and scope of our delivery For this purpose appeared the Son of God that he might destroy the workes of the Divell 1 Because God performeth it to the thankfull alone 1 John 3.8 He hath adopted us to the praise of the glory of his grace 2. That we may offer such thanksgiving as is acceptable unto God For God will have us no otherwise gratefull unto him then he hath prescribed in his Word True thankfulnesse therefore is to be learned out of Gods Word 2 To teach us what thankfulness we are to render unto God not fashioned after our own imagination 3. That we may know that those duties which we perform to God and our neighbour are no merits but only a publike declaring of our thankfulnesse And what thou givest thankes for 3 To exclude all shew of merit that thou knowest thou hast not deserved 4. That by our thankefulnesse our faith and comfort may be confirmed 4 For confirmation of faith in us or that by this thankfulnesse wee may be ascertained of this delivery as we are sure of the causes of things when we see their effects for the thankfull doe acknowledgé and professe an assurance of the good they have received Now thankfulnesse it self we know in generall out of the Gospel Thankfulnesse in generall knowne out of the Gospel in speciall out of the Law because the Gospel requireth faith and repentance of them that will be saved We know it in speciall out of the Law because the Law in speciall doth distinctly declare and determine what workes and what kind of obedience is pleasing unto God Wherefore necessarily wee are to treat of thankfulnesse in the Catechisme Object That which of it selfe followeth is not necessary to be taught But thankefulnesse must needs follow of it selfe after the acknowledgement of our misery and delivery Therefore it is not necessary to be taught Answ The fallacy of this argument is called in Schooles A supposall of that to be generally true which is true but in part For thankefulnesse followeth delivery but not the manner of thankefulnesse likewise that is as soone as wee know our deliverance from misery we presently conceive that it is a point of our duty to be thankfull for so great a benefit but what true and acceptable thankfulnesse to God is we know not except we be taught Therefore of the manner of thankefulnesse we are to be instructed out of the Word of God Furthermore the Major proposition is not universally true for a thing which of it selfe doth follow may be taught for greater and fuller knowledge and confirmation And God by this meanes that is to say by his Word delivered and knowne will kindle increase and strengthen thankfulnesse in us The first generall Part of Catechisme touching the Misery of Man On the second Sabbath Quest 3. Whence knowest thou thy misery Answ Out of the Law of God a Rom. 3.10 The Explication IN this first part concerning the Misery of man principally is handled the common place of sin and of the effects and punishments of sin To this are annexed other subordinate places and in this tract lesse principall then the fore-named as the Common places of the creation of man of the image of God in man of originall sin of free-will and of afflictions Touching our Misery we are to know in generall What it is Whence it is knowne and the meanes how 1 What is meant by the name of misery The name of Misery stretcheth farther then the name of Sin By the name of Misery we understand as well the evill of trespasse or offence as the evill of punishment The evill of trespasse is all sin The evill of punishment is all calamity torment and destruction of our reasonable nature To be short the evill of punishment comprehendeth all miseries and sins that follow after wherewith sinnes that goe before are punished So the numbring of the people committed by David is both a sin and a punishment of sin which went before to wit of the adultery and murder committed by David that is to say What the nature of misery is it was an evill both of offence and of punishment Therefore Mans
doctrine and duty of the Law as inferiour Sciences which are in order directly one under another borrow some principles and chiefe grounds from the Sciences next above them For after that the Law hath arraigned and convicted us of sin and proved that wee are sinners the Gospel immediately taketh this principle and concludeth that whereas wee are sinners in our selves wee must seeke for righteousnesse without our selves in Christ that wee may be saved So then by these five meanes wee may finde that sinne is in us Sin is knowne five waies 1. By Gods owne assertion 2. By Gods law principally and in speciall 3. By the Gospel lesse principally and in generall 4. By the touch and sense of conscience 5. By the punishments which God being just inflicteth not but for sinne 2 What sinne is SIn is a transgression of the law or whatsoever is repugnant to the law that is a defect 1 John 3.4 or an inclination or action repugnant to the law of God offending God and making the creature that sinneth guilty of the everlasting wrath of God except remission be granted for the Son of God our Mediatour The generall nature of sinne is a defect The Logicians call it Genus which is the more common nature of a thing or the matter of it or an inclination or action but to speak properly a defect is this generall nature and inclination or actions are rather the matter of sinne The difference and formall essence of sin is a repugnancie with the law which John calleth a transgression of the law The property which necessarily cleaveth fast unto it is the guilt of the creature offending that is to say a binding of the offendor to temporall and eternall punishments which is done according to the order of Gods justice And this is that which they commonly say that there is a double formality or two-fold nature of sinne A two-fold nature of sin 1 Repugnancie with the law 2 Guilt repugnancy with the law and guilt or that there are two respects of which the former is a comparison or a dissimilitude with the law the other an ordaining unto punishment An accidentall condition of sin is expressed in these words Except remission be granted c. because it ariseth not out of the nature of sinne but it is by occasion and accident in respect of sinne that they who beleeve in Christ are not punished with everlasting death because forsooth sinne through Christ is not imputed unto them but remitted by grace Now these are called defects In the understanding ignorance and doubtfulnesse of God and his will In the heart a privation or want of the love of God and our neighbour of joy in God and of an earnest desire and endeavour to obey God according to all his commandements and an omitting of inward and outward actions which are commanded by the law of God What corrupt inclinations are Corrupt inclinations are said to be stubbornnesse of the heart and will against the law of God or against the judgement of the minde as touching honest and dishonest actions or a pronenesse and willingnesse of nature to do those things which God forbiddeth which evill they call Concupiscence That these defects and corrupt inclinations are sins and condemned by God is proved Three proofes that corrupt inclinations are sins Gods Law Out of the Law of God which expresly condemneth these defects and inclinations when it saith Cursed is every one that confirmeth not all the words of the Law to doe them and Thou shalt not covet which Law also requireth in men the contrary graces and faculties I mean a perfect knowledge and love of God and our neighbour Deut. 6.5 John 17.3 Exod. 20.3 Thou shalt love the Lord thy God with all thine heart c. This is life eternall that they know thee to be the only very God c. Thou shalt have no other gods before mee Testimony of Scripture Gen. 8.21 Jer. 17.9 Rom. 7 7. John 3.5 1 Cor. 2.14 15.50 Rom. 1.21 8.6 By many testimonies of Scripture condemning these evils for sinnes The frame or imagination of mans heart is evill even from his youth The heart is deceitfull and wicked above all things I had not knowne lust that is to say to be sin unlesse the Law had said Thou shalt not lust Death of Infants By the punishments and death of Infants who although they doe neither good nor evill and offend not after the similitude of Adams transgression yet they have sin in them for which death reigneth over them And this sinne is the blindnesse and frowardnesse of our nature towards God of which we have hitherto spoken 1. Object That which is not voluntary neither can be avoided is not sinne neither deserveth punishment Defects and inclinations cannot be avoided by us Therefore they are no sinne Answ The Major holdeth true in a Civill Court but not in the judgement of God before whom whatsoever is repugnant unto his Law whether it be in our power to avoid it or no is sin and deserveth punishment For Scripture teacheth both that the wisdome of the flesh cannot be subject to the Law of God and that all who are not subject to the Law are subject to the wrath of God 2. Object Nature is good But our inclinations and desires are naturall Therefore they are good Answ True it is that Nature is good if you consider it before the corruption Genes 1.31 All things were very good which God made Even now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the quality of it and as it is corrupted 3. Object Punishments are not sinnes But these inclinations and defects are punishments of the first fall Therefore they are not sinnes Answ It is true that punishments are not sins if we respect the course of Civill justice but not so if we respect Gods justice For God oftentimes punisheth sins with sins which the Apostle especially sheweth Rom. 1.27 2 Thes 2.11 For God hath power of depriving his creatures of his Spirit which power his creatures have not 3. How many kinds of sins there are There be five principall divisions of sin THe first division is this All sin is either Originall or Actuall This distinction is expressed Rom. 5.14 and 7.20 and 9.11 OF ORIGINALL SIN ORiginall sinne is the guilt of all mankind What Originall sâ—n is by reason of the fall of our first Parents and a privation of the knowledge of God and his will in our mind and of all inclination to obey God with our will and heart and of the contrary in these there remaineth a wicked inclination to those things which God forbiddeth and backwardnesse in those things which he commandeth ensuing upon the fall of our first Parents and derived from them unto all their posterity and so corrupting their whole nature that all by reason of this
beleeve and is not imputed to them unto condemnation according as it is said Rom. 8. â— There is no condemnation to them which are in Christ Jesus c. And in this sense the distinction of Mortall and Veniall sin may be retained but by no meanes in that sense in which it is used of the Popes Favourites as What the Papists take Mortall and Veniall sin to be if that were Mortall sinne which for the grievousnesse thereof deserveth eternall death that Veniall which for the lightnesse thereof deserveth not eternall death at Gods hands but some temporall punishment onely I had rather in stead of Mortall and Veniall sin use the names of Reigning and Not reigning sin Why the names of Mortall and Veniall sin are impertinent and to be rejected 1. Because the names of Mortall and Veniall sin are obscure and doubtfull For all sins are Mortall and John also calleth Mortall sin or sin to death the sin against the holy Ghost 2. Because the Scripture useth not these termes especially the name of Veniall sin 3. Because of the errours of the Papists who terme Veniall sins those which are light and deserve not eternall paines whereas the Scripture saith Cursed is every one that bideth not in all c. Deut. 27.26 James 2.10 Rom. 6.23 He which faileth in one point is guilty of all The wages of sin is death Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven In a word every sin is in his owne nature Mortall to wit it deserveth everlasting death but it is made Veniall that is it accomplisheth not death eternall in the regenerate by grace through Christ Object 1. But the Elect fall not from grace Answ Finally they doe not But they who sin mortally and doe not repent perish This falleth not to the Elect that they should fall finally but before the end they fall easily and often Object 2. The will of God is unchangeable but hee will the salvation of the Elect Therefore it is unchangeable Answ I grant that it is true concerning the purpose and counsell of God but not concerning our affiance which we have of the remission of sins for our comfort standeth not together with errours which are contrary to the foundation and with sinne committed against our consciences For then are wee said to have remission of our sinnes when wee apply these benefits to our selves Now in Christ Jesus ye which once were farre off are made neere by the the bloud of Christ Ephes 2.13 Hosea 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God The Elect may sin against their consciences yet not to death Object 3. Hee that is borne of God sinneth not Therefore the regenerate sinne not Answ 1. He sinneth not to death For the Elect do not wholly forsake God albeit they sinne against their consciences but they retaine still some beginning of true godlinesse by which as by sparkles they are stirred again to repentance as David Peter and others 2. He sinneth not as he is regenerated but he sinneth as long as he abideth in this life sinne not reigning in him and yet sometimes reigning too as he is not regenerated by the Spirit of God but is as yet carnall Regeneration but begun in this Iâ—fe For regeneration or the renuing of us to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished For so doth John himselfe pronounce of himselfe and all the Saints in this life 1 Epist cap. 1. If we say that we have no sin we deceive our selves and the truth is not in us If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse This is therefore the meaning of John that the regenerate indeed doe sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to evill desires that they cast away all love of godlinesse and repent not For alwaies in the regenerate there remaineth some remnant of a regenerate nature which causeth either a strife against sin or else true repentance that is it suffereth them not to sin to death or everlasting destruction or wholly to forsake God And this consolation so long they enjoy as they know themselves to be regenerated that is as they keep faith and a good conscience Object 4. 1 John 3.9 1 Pet. 1.23 It is said His seed remaineth in him neither can he sin because hee is borne of God And being borne anew not of mortall seed but of immortall by the word of God who liveth and endureth for ever If therefore the seed of Gods word never dieth in them that are borne anew they ever remaine regenerate and ever retaine grace neither ever fall into reigning sin The regenerate in this life may and doe oftentimes lose the grace of God in part but not in whole Answ 1. The regenerate may lose and doe often lose grace and the holy Spirit as concerning some gifts sometimes mo sometimes fewer although they lose it not if we respect all the gifts For there abideth in them some beginning or print of true faith and conversion which although when they yeeld to evill inclinations or desires it is so oppressed and darkened that it neither can be knowne of others neither confirme them of the grace of God and their own salvation for the present yet it suffereth them not wholly to forsake God and the knowne truth and to cast away their purpose of embracing by faith the merit of the Son of God Psal 51.10 12. So David prayeth Create in mee a cleane heart O God and renew a right spirit within mee Againe Restore me to the joy of thy salvation He had lost therefore cleannesse of heart rightnesse and newnesse of spirit and the joy of salvation which he beggeth of God to be restored unto him and yet did he not wholly want them for otherwise he would not have asked neither would he have looked for from God this renewing and restoring 2. The seed of God that is the word of God working true faith and conversion in the Elect abideth and dyeth not in the regenerate as concerning their conversion and finall perseverance how ever they fall often grievously before their end 1 John 2.19 If they had been of us they would have continued with us Object 5. Mat. 7.17 Man in this life is not simply good and therefore his works are not alwaies good A good tree cannot bring forth evill fruit Answ It cannot as it is good For if it be simply good all the fruit thereof is good which shall come so to pass in the life to come But if it be partly good and partly evill such is the
When lust hath conceived it bringeth forth sin Jam. 1.15 and sin when it is finiâ—â—ed bringeth forth death Here say they James saith that there is one sin finished when as the will upon deliberation consenteth to evill lust another not finished when a man sinneth without deliberation and to sin finished he ascribeth that it bringeth forth death We answer that the consequence of this is not oâ— force because that a property which belongeth to divers kinds when it is ascribed to one kind it followeth not thereof that it is to be removed from the other Actuall sin is an effect of Originall sin and a cause of death which though purchased by Originall yet is aggravated by Actuall For S. James distinguisheth the kinds or degrees of sins Originall and Actuall and saith that death followeth after Actuall not as if death did not follow after Originall but because that actuall is a middle between Originall sin and death as a cause of this and an effect of that and doth aggravate death or punishment which already was purchased by Originall sin Neither doth he chiefly speak of the degrees of punishments but of the cause and originall of them to be sought in the corruption of our owne nature Object 8. It is said Jam. 3.2 In many things we sin all Hence our adversaries will prove That the sins of the just are Veniall because they fall either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the just who by faith retain or receive righteousnesse are Veniall not of their owne nature but by grace Gods justice is not at variance with his mercy though it judge the least sin worthy of eternall death Object 9. God is not cruell but mercifull nâ—â—â—her light in his love but constant Wherefore he doth not for every light sin judge a man worthy of eternall punishments Answ But they imagine that the judgement of God concerning sinne is at variance with his mercy which two are not at variance but do very well agree For God is in such wise mercifull as he is also just Now the justice of God requireth that hee judge all even the least offence and contempt of his majesty worthy of eternall damnation This judgement against every sin the mercy and constancy of Gods love doth not take away but for the shewing and declaring thereof it is sufficient that hee rejoyceth not at the destruction of them that perish and that for testimony thereof he inviteth all to repentance and forgiveth them who repent their sins which by themselves were worthy of everlasting death that is hee punisheth them and causeth satisfaction for them not in the sinners but in his owne Son sent to take flesh by punishment answering and satisfying his justice Object 10. It is said Mat. 5.19 Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven This they interpret after this sort That he who both by sin and teaching doth against the Law is fallen from the Kingdome of God and not he who in teaching subscribeth to the Law although sometimes he doth a little contrary to that he teacheth But the opposition or contrariety which Christ addeth But whosoever shall observe and teach them the same shall be called great in the Kingdome of God doth shew that Christ in the former part of the speech doth understand those who breake that is violate the Law which they teach so that the meaning is Although one teach well and yet violate one of these commandements which the Pharisees terme the least that is of the commandements of the Decalogue hee shall find these commandements so not to be the least but the greatest as himselfe thereby shall become the least that is in no place in the Kingdome of God Albeit it be granted unto them that in the words of Christ to teach so is the same that to teach contrary to the Law yet can it not at all be gathered thence that they alone shall be the least in the Kingdome of God who by teaching and sinning break the Law and not they also who by sinning only and not teaching Christ calleth them the least not as in his owne judgement but as in the judgement of the Pharisees and so he imitateth them in thus speaking transgresse it The first reason is in the very words of Christ because he calleth those commandements the least by a figure of speech called Imitation which are the greatest and the breach whereof whether it be committed in deed or in doctrine or in both God judgeth worthy the shutting out of his Kingdome even by our adversaries confession that is the whole Decalogue which the Pharisees did set behind their traditions The second reason is in the words which Christ addeth For I say unto you Except your righteousnes exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven In these words Christ sheweth that a far other righteousnesse is required by the Law of God then the Pharisees thought of and that those sins also are so great that they shut men out of the Kingdome of heaven which the Pharisees accounted either for light or no sins as to be angry with thy brother unadvisedly to say unto him Racha or foole to be troubled with an evill affection or desire of revenge for even these things also he saith are to be avoided if we will avoid hell fire and be the children of our heavenly Father Therefore he saith Whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her already in his heart And Whosoever hateth his brother is a man-slayer and yee know that no man-slayer hath eternall life abiding in him 1 John 3.15 And therefore not they only which commit the greater sins but they also who commit the lesser cannot escape everlasting death but by the satisfaction of Christ imputed to them But as our adversaries accuse this sentence of too much rigour Sin made veniall unto the repentant by grace for the intercession and satisfaction of Christ That all sinnes are by themselves of their owne nature Mortall that is deserve eternall death so also the other sentence That sins are made Veniall to those that repent which of their owne nature are Mortall they reprehend as too gentle and repugnant to Gods justice because to call that Veniall which is Mortall is contrary to truth and justice But the answer is ready That God if we respect the nature of sin adjudgeth all sin worthy of everlasting death and giveth pardon to none but of free grace for the intercession and satisfaction of his Son our Mediatour The third division of sin THere is sin against the conscience and sin not against the conscience Sin against the conscience Sin against the conscience is when a man knowing
that God plagueth and scourgeth sin with sin and the sins which follow are the punishments of sins which went before Actuall sin Wherefore also God gave them up to their hearts lust unto uncleannesse they wrought filthinesse and received in themselves such recompence of their errour as was meet Objects of sin Rom. 24 27. 2 Thes 2.1 Therefore God shall send them strong delusions that they should beleeve lies c. But whereas the wit of man to such a height of insolency it is grown is accustomed to frame the like arguments for the excusing of it selfe and shifting and posting it from it selfe unto God we must here enter some large discourse of the causes of sin and shake off mans frivolous pretences in his owne behalfe Destiny Some derive the originall cause of sin from the destiny of the Stars saying Foure pretended causes of sin I have sinned because I was borne under an unluckie Planet The Divell Others when they sin and are rebuked for their sinne they make answer Not I but the Divell was in fault that committed this deed Gods will Others leaving excuses directly cast the fault upon God saying God would have it so for if he would not I should not have sinned Gods permission Others When God say they might have hindered me and yet did not himselfe is the authour of my sin With these and the like pretences it is no new thing for men to sharpen their blasphemous tongues against God For our first Parents when they had sinned and were accused of their sin by God they translate and passe over the fault committed from themselves to others neither ingenuously confesse the truth Adam returneth the fault not so much upon his wife as upon God himselfe The woman saith he which thou gavest to be with me she gave me of the tree Gen 3.12 13. and I did eate as if he should say Except thou hadst joyned her to me I had not sinned The woman simply imputeth the fault to the Divell saying The Serpent beguiled me and I did eate These are the false impious and detestable judgements concerning the originall of sinne whereby the majesty truth and justice of God is grievously offended For the nature of man is not the cause of sinne for God created it good and perfect according as it is said And God saw all things which he had made and lo they were very good Sin is an accessary quality which took possession of man after the fall and no substantiall property although after the fall it became naturall and is fitly so termed by Augustine because now we are all borne in sinne Ephes 2.3 and are by nature the children of wrath as well as others But this point would be more amplified and enlarged 1. They who make Destiny a cloak for sinne define Destiny to be a linked order through all eternity and a certaine perpetuall necessity of intents and workes according to the counsell of God or according to the evill Planets Now if you aske them Who made the Planets God say they Therefore these men lay their evill to Gods charge but such a destiny did not all the sounder Philosophers maintaine Destiny is not the cause of sin Lib. 2. cap. 6. much lesse Christians Saint Augustine against two Epistles of the Pelagians unto Boniface They saith he who hold destiny maintaine that not only actions and events but also our wils themselves depend on the position of the Planets at the time of every ones conception or nativity which they call constellations But the grace of God surpasseth not onely all the stars and all the heavens but also the Angels Let us conclude these things with the word of the Lord by his Prophet Jeremy pronouncing to this sense Jer. 10.2 3. Thus saith the Lord Learne not the way of the Heathen and be not affraid for the signes of heaven though the Heathen be affraid of such for the customes of the people are vaine Wherefore that the Astrologers call the Planet of Saturn unmercifull sharp and cruell and the Planet of Venus favourable and gentle it is the vanity of vanities for the stars have no force of doing good or ill and therefore the fault of sinners ought not to be imputed unto them 2. That the Divell is not the onely authour of sin who when as wee commit sin The Divell not the only author of sin should beare alone the blame of the sin and our selves be free from fault it is most of all declared in this that he is able to induce and entice a man to evill but not to compell him For God keepeth under the Divell by his power that he cannot doe what he will but only what and so much as God permitteth him Nay hee hath not so much as power over filthy Swine much lesse over the most noble Soules of men He hath indeed a subtilty great force in perswading but God is stronger who also never ceaseth himself to put good motions into mans mind neither permitteth he more to Sathan then he maketh profitable for man Which wee may see in that most holy man Job in the example of Paul and in his words 1 Cor. 10.13 God is faithfull which will not suffer you to be tempted above that you be able Wherefore they are vain men who unload the blame of their wickednesse on the Divels shoulders 3. It remaineth that we shew also that God is not the authour of sin God is no cause of sin God say these miscreants would have it so for if hee would not I should not have sinned Againe When he might have hindered me and yet did not himselfe is the author of my sin These are meere cavils and foisty Sophismes of the impious rout God might by his absolute power hinder evill but he will not corrupt his creature man being just and righteous Wherefore he dealeth with man after the order of man he proposeth lawes unto him he proposeth rewards and punishments he willeth him to imbrace good and flye evill To the doing of which thing neither denieth he his grace without which we can do nothing neither refuseth he our diligence and labour Here if a man cease and give over the sinne and negligence is ascribed to man not to God though he could have hindred it and did not because he ought not to hinder it lest he should trouble his appointed and settled order and destroy his owne work Wherefore God is not author of evill or sin Now in the processe of this our discourse wee will gather in one the testimonies of Scripture resolve certain doubts and discover the very fountain and originall of sin Many are the testimonies of Scripture which teach us that God is not the author of sin of which it shall suffice to propose only some few God made not death Wisd 1.13 Ezek. 13.11 Psal 5.4 5. neither hath he pleasure in the destruction of the living I desire not
managing of all things or such a one as is superfluous and idle Wherefore there must needs be but one God that he alone may suffice for all 6. There can be but one infinite for if there were moe infinites none should be present every where and rule all There can be but one infinite Wherefore there cannot be more but one only God which is infinite 7. There is but one first cause of all things God is that first cause Therefore he is but one But one first cause 8. There can be but one only chief good For if besides that there were another chief good also that should be either greater or lesser or equall to the former chief good if greater the former should not be chief yet should it be God which were contumelious against God if lesser it should not be chief and so no God if equall then neither the one nor the other should be chief or be God The use of this Question is to teach us that whereas God is but one The use of this Question therfore no other besides this one God is to be adored or worshipped neither is any good to be expected from any other save only from him and to him alone all thanks for all blessings are to be rendred Obj. Many are called gods in Scripture Psal 82.6 1 Cor. 8.5 Exod 4.16 7.1 2 Cor. 4.4 I have said ye are gods Many are and are called gods in heaven and in earth Moses is called the god of Aaron and Pharaoh yea the divell is said to be The god of this world Ans Two significations of the word God There is an ambiguity and double signification of this word God which sometimes signifieth him who is by nature God and hath his being not from any thing but from himself and by himself and all other things are from him such a God is but one only Sometimes it betokeneth not the very divine eternall and immense essence but a God either so entituled for some similitude of the divine properties dignity and divine office and function Gods in the latter signification or an imaginary and fained god such gods are many Magistrates Judges and magistrates are entituled and called gods not that they have the divine essence communicated unto them and are by nature God but because of their dignity and divine office which they bear in Gods stead as it is said By me Kings reigne that is Prov. 18.15 because they are the Deputies and Vicegerents of God by whom as by his instruments and servants hee exerciseth his power and judgements here on earth hee therefore doth furnish and arme them with wisdome fortitude power authority and majesty as much as is necessary and sufficient to bridle the mindes of the multitude being desirous of licentiousnesse and to hold and keep them in fear and obedience hee doth also vouchsafe them the honour of his name by calling them gods that the subjects may thereby know that they have to deale not with men but with God himselfe whose Vicegerents they are whether they obey their magistrate or repine against him according to the Scripture Whosoever resisteth the power Rom. 13.2 resisteth the ordinance of God Angels The Angels also are called gods both for the dignity and excellency of their nature and gifts power and wisdome wherein they far surpasse men as also for the divine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Psalm 8.6 Thou madest him little lower then the gods that is then the Angels The Angels are ministring spirits Heb. 1.14 The divell The divell is called the god of this world for his great potency and power which he hath over men and other creatures by the just judgment of God Idols Lastly Many things are accounted gods in mens fancies and opinion 2. Cor. 4.4 Eph. 2.2 6.12 and are so called by men who worship the creatures as gods So idols are termed gods by a figurative speech of imitation Jer. 10.11 Phil. 3.19 Exod. 20.3 The gods that have not made the heavens and the earth shall perish from the earth and under these heavens Whose god is their belly Thou shalt have no other gods before me But here the question is touching the true God who is by nature God and hath his being and his power not from any thing but from himselfe and by himself and all other things are from him Such a God is but one only 4. What these names Essence Person and Trinity signifie and how they differ The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity and therefore is it not to be read with a running eye ESsence in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used in this doctrine for substance is a thing subsisting by it self that is a thing having a proper being not sustained in another although it be communicated to moe That is said to be communicable or communicated which is common or may be made common to moe that is said to be incommunicable which is not in moe neither can be affirmed of moe Mans essence is communicable and common to many men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for every man hath his essence distinct from others neither are all one man but many men But the essence of God is communicable in particular because the selfe same Deity in number and that whole and entire is common to the three persons and is the substance of the three persons and therefore the three persons are that one God who created all things not three Gods What a Person is A person is a thing subsisting individuall living understanding incommunicable not sustained in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created quality or motion Individuall Not any generall but a particular one in number and therefore individuall and called individuall Living No inanimate thing which hath no life as a stone Understanding Not a thing which hath sense only as are brute beasts who are things living and sensible but not understanding and therefore are no persons Incommunicable Not the divine essence which is common to three not the substance of mans nature or any other thing created which is communicated to the thing begotten thereof or thence derived But a person cannot be communicated Not sustained in another Not the humane nature of Christ for this though it be subsisting individuall understanding incommunicable yet is it no person because it is personally sustained of the Word that is so that it together with the Word is the substance of one Christ and except it were subsisting in the Word should not at
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit one Omnipotent c. Wherefore that affirmation The Father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
hath sent He that beleeveth in the Son hath everlasting life That all men should honour the Son as they honour the Father This is a certain and invincible argument of the Deity of the Son for faith is a worship due only to God OF THE NAME JESVS But that it may be the better understood that by the name Jesus the office of the Sonne of God the Mediatour is designed these foure questions are to be considered 1. What is signified by the word Jesus 2. From what evils he saveth or delivereth 3. How hee saveth 4. Whom hee saveth 1. What the name Jesus signifieth THe question touching the name Jesus concerneth not so much the Etimologie and peculiar sense which this name importeth but especially respecteth the office of the Son of God therin implyed The word Jesus in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 and in Hebrew Jehoscuah or Jescuah signifieth a Saviour and Authour of safety which Name God himself gave unto the Mediatour 0166 0 in the new testament This true Etymon or original signification of this word is assigned by the Angel saying For he shall save his people from their sinnes Luke 1.31 The Son of God therefore is called Jesus in respect of his office by an excellencie 1. In that he is our Mediatour who saveth and delivereth from the evils both of crime and punishment 2. And that alone 3. Yea and most perfectly whether we respect the number of these evils hee delivereth us from them all or the degrees of them hee hath utterly annihilated the greatest yea and smallest portion of them And the salvation which he tendereth unto us is righteousnes and life everlasting Jesus is our Saviour This is gathered out of his very name because he hath not a bare title without the thing it selfe but farther therewith performeth and executeth the office of a Mediatour Object Many others were called by the Name Jesus and were Saviours of their People as for example Josuah the Captaine of Israel and divers other Therefore from this name it is not necessarily argued and inforced that Christ onely is our Saviour Answ Others had this name because they were typicall Saviours prefiguring and resembling this true Saviour Repl. Yea but the Parents of Josuah when they gave their young Infant this name could not so much as suspect that by him should come the delivery of the people of Israel Answ What then yet GOD knew and thereupon so directed their wils that they should call him Josuah Now there is a great difference between those other and this our Jesus Differences between the true Jesus our Saviuor and others of the same name 1. Others had this name imposed on them by the will of men this our Jesus had his name given him by an Angel 2. Others were but types and shaddowes this was the true prefigured Jesus 3. God by them bestowed onely corporall and temporall benefits upon his people the Israelites but by this Jesus he saveth all the chosen dispersed through the whole world from all evils both of body and soule from sin and death everlasting 4. they were only instruments and ministers by whom Christ gave safety and benefits temporall to the people Christ is the authour of all good things both temporall and eternall and these he by his own efficacy bestoweth on whom he will Thus the Son of God is called Jesus by an excellency above others being the true Saviour 1. Because he exempteth and freeth us from all evils of crime and paine 2. Because he alone worketh this freedome and delivery That the Sonne of God onely is that Saviour is shewed by the places of Scripture following There is no salvation in any other 2. Jesus alone is our Saviour Acts 4.12 John 3.18 1 John 5.11 1 Tim. 2.5 Esa 43.11 25. Rom. 5.19 How the whole three persons are said to be Saviours For among men there is given no other name under heaven whereby wee must be saved Hee that beleeveth not in the Sonne is condemned already because hee beleeveth not in the name of the onely begotten Son of God God hath given unto us eternall life and this life is in his Son There is one God and one Mediatour between God and man which is the man Christ Jesus I am the Lord and besides me there is no Saviour I am hee that putteth away thine iniquities for mine owne sake By the obedience of one shall many be made righteous Object The Father and the holy Ghost also are our Saviours Therefore not the Sonne alone Ans 1. It is a fallacy affirming that to be simply and wholly so which is but in some respect only so True it is they all save mankinde but the difference is in the manner of their saving For The Father by sending the Son The Father saveth as the fountaine of our delivery because he sendeth his Sonne into flesh by him to deliver us but the Father himselfe is not sent The holy Ghost by being sent of the Sonne The holy Ghost saveth as an immediate effector or worker of regeneration sent from the Father by the Sonne into the hearts of the chosen The Son only by ment and efficacy The Sonne saveth b◠his merit and efficacy and thus becometh sole Mediatour paying the ransome giving the holy Ghost regenerating and raising us up unto life eternall Wherefore this efficacy and effectuall working it self is common to all three persons yet the order and manner of working is different and appropriate to each But the ransome the Sonne onley hath paid The particle alone executes all creatures from being Saviours 1. Cor. 2.11 Ans 2. The Sonne is called the onely Saviour in respect of the creature to whom he is opposed and from whom he is descerned that is from the word of salvation not the Father and the holy Ghost but the creatures onely are excluded For no creature delivereth from sin and death So it is said The things of God knoweth no man but the Spirit of God but it followeth not hereof that the Father and the Son know not themselves For the Spirit in that place is compared with the creature not with the Father and the Son 2. From what evils he saveth or delivereth HE delivereth us from all evils both of crime and paine most fully and perfectly From the evill of crime for so the Angel testifieth Hee shall save his people from their sinnes The bloud of Jesus Christ cleanseth us from all sinne that is that it may not be imputed unto us Mat. 1.21 1 John 1.7 and that it may not raigne in us but be abolished and so we at length leave off to sin Wherefore also he delivereth us from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom 8.1 Now then there is no condemnation to them that are in Christ Jesus I give unto them eternall life This salvation
to which nature Christ is annointed according to the same hee is a Mediatour that is the Prophet Priest and King of the Church But according to his humane nature onely hee is annointed Therefore according to that onely hee is Mediatour The Minor is thus proved To be annointed is to receive the gifts of the holy Ghost But according to his humane nature only he received these gifts Therefore according to that only hee is annointed Answ The Major of the former reason is made of a bad and faulty Definition because the Definition is of too straight and narrow a Compasse For to be annointed is not only to receive the gifts In what sense Christ may be said to be annointed according to his Godhead but also to be designed to some certaine office In the former sense Christ is annointed according to his humanity only in the later according to both natures Or we may answer that the whole reason is faulty because of an ambiguity in the word Annointing For in the Major it is taken either for the whole annointing or for that part which is an ordaining to an office but in the Minor it is taken for the other part only which is the participation of the gifts of the holy Ghost Now then according to which nature Christ is not annointed that is neither severally by a designement to an office neither by both a designement to an office and a receiving of the gifts of the holy Ghost according to that nature he is not Mediatour Christ according to his Godhead is not annointed both with a designment to an office and a receiving of gifts yet is he according to his Godhead annointed by an ordaining or designment to an office Therefore he is a Mediatour also according to his Godhead Christ Mediatour according to both natures Christ therefore is a Mediatour that is the Prophet Priest and King of the Church in respect of both natures For unto the office of a Mediatour doe more actions concurre whereof some he executeth by his Godhead some by his Flesh yet so that they are done and performed together the properties of both natures being as it were communicated Wherefore that wee erre not here nor conceive amisse Two rules to be observed these two rules are to be observed 1. The properties of the one nature in the Mediatour are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are As God is angry God suffereth God dieth to wit according to his humanity Againe The man Christ is omnipotent everlasting every-where present namely as concerning his Deity This is called the communicating of the properties and is a certaine kind of Synecdoche 2. The names of the Mediatourship are attributed to the whole person in respect of both natures yet reserving still the properties of each nature and the differences of actions For to the performing of the Mediatourship the properties or faculties and operations both of the divine and of the humane nature are required so that each performeth his proper function with communion of the other 2. What is Christs Propheticall function HAving examined in the former question what Christs Annointing may import and signifie it remaineth that wee prosecute in briefe his three-fold office or the three parts of the office of the Mediatourship whereunto Christ is annointed Where were are to observe the Definitions of a Prophet Priest and King which are deduced out of the severall functions which each of these executed from all antiquity The word Prophet cometh from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of the name Prophet which signiâ—ieth to publish abroad things either present or to come A Prophet in generall is A person called of God who publisheth and expoundeth unto men the will of God concerning things either present or to come which without some revelation from God remaine unknowne to us as being such to the knowledge whereof men were not able by themselves to come A Prophet is either a Minister Two kindes of Prophets Two kindes of ministeriall Prophets What the Prophets of the Old Testament were or the head and chiefe of the Prophets which is Christ Of ministeriall Prophets some are of the Old some of the New Testament Of the New Testament some are specially so called some only in generall The Prophets of the Old Testament were persons immediately called and instructed of God himselfe either by instinct or by dreames or by divine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his Worship and cleanse and cleare it from errours and corruptions that they should recount and illustrate the promise of the Messias to come and his kingdome and benefits or remission of sinnes and eternall life by and for him to be given to all Beleevers that they should fore-tell future events good and bad and rewards and punishments that they should guide and administer and order many counsels and offices publicke or civill having divine and certaine testimonies to warrant them that they could not erre in such doctrine precepts and counsels as they propounded in the Name of God Those testimonies were especially these 1. The continuall consent of the Prophets in Israel of Moses and the Patriarkes both one with another Foure testimonies of tâ—e truth of the doctrine delivered by the Prophets of the Old Testament and with those first divine revelations which were given at the Creation in Paradise 2. Miracles certainly coming from God 3. The events of things exactly answering to the sacred Oracles and Predictions of the Prophets 4. The testimony of the holy Ghost throughly perswading and convincing mens mindes concerning the truth of Propheticall doctrine Such Prophets were Adam Seth Noah Abraham Isaac Jacob Joseph and others and afterwards Moses and they who succeeded him among the people of Israel A Prophet of the New Testament specially so called is a person immediately called of God What a Prophet of the New Testament is Acts 11.28 â—1 11 Acts 21.4 1 Cor. 14 4 5 29. who by divine instinct and through speciall revelation of the holy Ghost doth certainly fore-see and fore-shew things to come As were the Apostles and Agabus and the Disciples telling Paul through the spirit that he should not goe up to Jerusalem c. A Prophet of the New Testament lâ—â—g nâ—rall is câ—lled aâ—y whosoever hath the gift of understanding expounding and applying the prophecies and writings of the Prophets who are properly so called to the present use of â—hâ—â—hurch So is this word used 1 Corinth This function and gift of prophecying that is of expounding and applying the Scriptures of the Prophets and Apostles to the use of the Church is at all times necessary That other of fore-telling things to come not so and therefore it is but temporary and for a time Christ a
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flâ—â—h to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâ—â—â— of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 14 2â— 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ 〈…〉 Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
this righteousnesse so long as wee remaine in this mortall body is imperfect to be acceptable unto God for the righteousnesse of Christ which is imputed unto us Of this our communion with Christ these sayings make mention Wee being many are one body in Christ Rom. 12.5 1 Cor. 6.15 17. Ephes 4.15 Know yee not that your bodies are the members of Christ Hee that is joyned unto the Lord is one spirit In all things grow up into him which is the head that is The similitude of man a body to declare our union with Christ Christ Now the similitude of the head and members of the same body is most fit and appliable to declare that most straight and indissoluble conjunction of us with Christ For 1. As all the members of the body are knit to one and the same head and consequently to one another by sinews and fleshly ligaments And as in the head are engendred all vitall spirits who are the next or ready instruments of sense and motion as also all the outward and inward senses are feated in the head and thence onely from them the whole body and each member thereof doth draw life not from one another I say but from the head onely so long as they remain united to their head and among themselves so Christ is that one quickning head from whom his spirit is dispersed into all the members and not from one member into another and by whom all the elect who are the living members of the Church being united by the holy Ghost received through faith are quickned and are knit also among themselves by the meanes of mutuall charity Which charity and dilection must needs be there if we be joyned unto the head For the connexion of the members with the head is the originall and cause of the conjunction of the members among themselves For the quickning spirit of Christ doth not flow out of one member into another but out of one Christ as the head into all the members of the Church I will send unto you from the Father John 15.26 the Comforter the Spirit of truth 2. As in mans body are divers gifts and functions of the members and yet but one life and soule quickning and moving all the members so in the body of the Church are divers gifts and functions and yet but one spirit by the benefit whereof each member may doe his function 3. As the head is placed in the highest place and therefore is of more worthinesse and the founâ—aine of all life So Christ hath the highest room and degree in the Church as in whom the spirit is without measure and of whose fulnesse all receive but in the members that is in Christians are certain measures of gifts which are derived into them from the only head and fountaine Christ Wherefore the Pope of Rome lyeth when he avoucheth himself to be the head of the Church Christ is our Head in three respects Christ is our head in three respects 1. In respect of his perfection because he is both God and man and in gifts as touching his humane nature excelleth all creatures In him dwelleth all the fulnesse of the God head bodily c. Hee alone giveth the holy Ghost This is hee who baptizeth with the holy Ghost 2. In dignity or order glory Col. 1.9 10 Mat. 3.11 majesty power authority which in his humane nature glorified hee now openly sheweth forth and declareth For as God created all things by him Heb. 1.2 3.6 so he hath made him heire of all things and the ruler of his house 3. In respect of his office For hee is the redeemer and sanctifier of his Church hee is over every member of the Church he â—â—leth governeth quickneth nourisheth and confirmeth them so as they continue joyned in him with the rest of the members We are also in three respects the members of Christ 1. Because by faith and the holy Ghost wee are joyned unto him We are in three respects Christs members and also are knit together amongst our selves as the members to the head and one with another And this conjunction of the members of this body amongst themselves is no lesse requisite and behoovefull for the safety of the Church than the conjunction of the whole body with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more have life Ephes 3.17 That Christ may dwell in your hearts by faith 2. Because we are quickned and guided of him and from him as the fountaine we draw all good things so that except we continue in him wee have not eternall life in us as neither the members sundred from the body retain life any longer If a man abide not in me he is cast forth as a branch and withereth John 5.6 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church And as all the actions of the parts of the body are imployed and referred to the preservation thereof so all the members of Christ whatsoever they purpose or doe that ought they to imploy and referre to the profit and utility of the Church As we have many members in one body and all members have not one office so we being many are one body in Christ Rom. 11.4 1 Cor. 12.7 The manifestation of the Spirit is given to profit withall Whereas then now we understand what it is to be member of Christ and how we are his members it will the more cleerely appeare What anointing participation of annointing is What it is to be partaker of Christs anointing what it is to be partaker of Christs annointing Annointing signifieth a bestowing of gifts and participation of annointing importeth a communion of Christs gifts and office or annointing is a participation of all Christs benefits and consisteth in the participation of Christs Kingdome Priest-hood and Propheticall office To be partaker then of Christs annointing is 1. to be partaker of the holy Ghost and his gifts For the holy Ghost is not idle in us but worketh the same in us which he doth in Christ albeit Christ alone hath more gifts than wee all and those graces and gifts in Christ are far more excellent in degree 2. That Christ should communicate unto us his Propheticall Priestly and Royall function 2. What is the Propheticall function of Christians that is in what sense they are and are called Prophets CHrist maketh us partakers of his Propheticall honour or office not only in this that himselfe prophecieth unto us Christians are Prophets in knowledge and confession Acts. 2.17 Mat. 10.32 that is effectually instructeth us by his Word and Spirit but also because he willeth and bringeth to passe that we may also prophecie by professing and celebrating God According as it is said I will powre out of
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâ—bt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
and were made sons only by the law and will of the Adopter who endoweth them with the right and title of sons so that with him they are in the same place as if they had bin born of him After this sort that is by adoption Adam after his fall and all the elect regenerate are the sons of God being adopted for the naturall Sons sake Christ Jesus But before they were adopted they were the sons of wrath How Christ is the only begotten Son of God Out of this distinction of sons it is cleare both how we are the sons of God namely by adoption and how Christ is the only begotten Son of God to wit two waies 1. According to his Divinity because as touching this nature he alone was from everlasting begotten of the substance of his Father We have seen his glory John 1.14 as the glory of the only begotten Son of the Father 2. According to his humanity in some sort though unproperly because even according to this also he was born after such a manner as never was any other besides him to wit of an unspotted Virgin by the power and vertue of the holy Ghost Christ is farther called the first begotten 1. According to his Godhead both in respect of time and of worthinesse because he before all How he is the first begotten was begotten from everlasting of the Father and is perfect God and all were made by him and by and for him are delivered and receive the right of sons 2. According to his humanity in respect of his worthinesse only and right 1. Because he was begotten after a singular maner 2. Because he hath his subsistence in the person of the Word to the unity whereof the humanity was assumed 3. Because he hath by his merit purchased the right of sons for others 4. Because in gifts works majesty authority he unspeakably excelleth all the sons of God even Angels themselves and is Lord and head of them all Unto Christ therefore in respect of his humanity agreeth this which of old was signified by the type of the first-born For after the decease of his father the first-born took two portions of his fathers goods when as the rest had each but one Now the cause of that right was his office function Gen. 27.29 37 For he succeeded into the room of his father so that he had authority over his family and the rest of his brethren and did beare rule over them So Christ the Son of God hath also right according to his humanity over the rest of his brethren and all the sons of God and he but one hath received moe and more excellent gifts than have all the rest because he is the Lord of his Fathers house the rest are his Ministers Col. 1.15 18. Who is the image of the invisible God the first-born of every creature He is the beginning and the first-born of the dead that in all things he might have the preeminence How he is Gods own Son Rom. 8.32 Christ is also called Gods own Son because he was begotten and not adopted of God Who spared not his owne Son Here also we must observe the right forms of speech to be used in Christs and our filiation son-hood or estate of sons How he is the naturall Son of God Christ according to his divinity is called Gods naturall Son because he is begotten from everlasting of the essence of the Father According to his humanity he is not called Gods naturall Son but Gods Son by grace by grace I say not of adoption but of conception by the holy Ghost of union with the Word The reason why according to his humanity he is not Gods naturall Son is because according to his humanity he is not begotten of the essence of the Father The reason why according to his humanity he is not Gods adopted Son is because he was not made a son of no son but in the same moment wherein he began to be began also to be a son The Angels are called the naturall sons of God but by grace of creation as man also was before his fall The regenerate in this life are sons by grace not of creation but of adoption Grace therefore in respect of adoption is as a generall in respect of a speciall For there are three degrees or kindes of grace to wit grace of creation grace of conception by the holy Ghost and Union with the Word and grace of adoption A type or figure of the sons of God The sons of God are 1. Borne 1. Of parents which sort of sons are properly naturall to whom the essence of parents is communicated 1. In whole as the divine essence of the Father is wholly communicated to Christ according to his Divinity 2. In part as the essence of our parents is communicated unto us only in part 2. By grace of 1. Creation as 1. Angels 2. Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humane nature 2. Adopted of 1. God as Adam after his fall All the elect regenerate 2. Men c. Another type Of the sons of God 1. One is Naturall to wit the Word of the eternall Father 2. All the rest are by grace of 1. Creation as Angels and Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humanity 3. Adoption as Adam after his fall all the elect regenerate Out of this distinction of sons the answer to this objection before proposed is more cleere Object 1. Hee that hath brethren is not the onely begotten Christ hath brethren Therefore he is not the only begotten Ans The Major is to be distinguished Hee that hath brethren to wit of the same generation and nature he is not the onely begotten Christ hath brethren but not of the same generation and nature that is not begotten of the substance of God the Father but only adopted of God the Father through grace Our fraternity and brother-hood with Christ Repl. How then are wee the brethren of Christ Ans Our fraternity and brother-hood with Christ consisteth in these foure things 1. In the likenesse and similitude of our humane nature For hee is true man procreated of the blond of Adam the common father of us all 2. In his brotherly love towards us 3. In our conformity and correspondence with Christ which consisteth in perfect righteousnesse and blessednesse 4. In the consummation and accomplishment of his benefits Object 2. He that hath a generation or begetting unlike to the generation of other sons is in respect thereof said to be the onely begotten Christ according to his humanity hath a generation unlike to the generation of other Sons of God because he alone was conceived of the holy Ghost and borne of a Virgin Therefore Christ is called the onely begotten according to his humanity also in respect of this
temporall and miraculous generation of the Virgin and not in respect of any eternall generation of his Father according to his Divinity Ans The Major is true of such a son as hath a generation unlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanity hath a generation divers from us Why Christ according to his man-hood cannot properly be called the onely begotten not as concerning his nature but onely in respect of the manner For according to his humanity he is consubstantiall with us that is hee is true man having a humane nature the same altogether with ours in kinde the difference is onely in the singular and miraculous manner of his conception and nativity of the Virgin Wherefore although in respect of this generation also of his Man-hood hee is onely begotten yet in Scripture and in the Creed hee is properly called the onely begotten Sonne of God according to his divine nature not according to his humanity For ac-according to his humane nature hee hath brethren of the same generation and nature but according to his divine nature hee hath no brethren but alone was from everlasting borne of the essence of the Father Of no other is it said that The Father hath given unto him to have life in himselfe and that John 5.26 Col. 2.9 John 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him dwelleth the fulnesse of the God-head bodily Therefore he is expresly called the onely begotten of the Father not of his Mother And the very word only begotten properly respecteth the nature and essence it selfe not the peculiar manner of his miraculous conception and it signifieth one that is begotten alone and not one begotten after a singular manner alone Object 3. Every son is either naturall or adopted Christ according to his humanity is not the naturall Son of God He is therefore the Son of God by adoption Ans The Major of this reason albeit it may be granted according to civil constitutions yet it is false in divinity because it compriseth not a sufficient enumeration of the sons of God For there are sons of God by grace as the Angels Job 1.6 which yet are not adopted sons Thus is Christ according to his humanity the Son of God even by grace without adoption as appeareth out of that distinction of sons before delivered The meaning of the Article I beleeve in Jesus the only begotten Son Now what is meant when we say I beleeve in Jesus the onely begotten Son of God Ans The meaning is 1. I beleeve that Jesus is the only begotten Son of God that is the naturall and proper Son not having any brethren begotten of the substance of the Father from everlasting very God of very God But this sufficeth not For the Divels also beleeve this and tremble Therefore hereunto is to be added 2. I beleeve that for me that is for my salvation he is the only begotten Son of God or I beleeve that he is therefore the naturall Son that hee may make me a son by adoption and may communicate to me and to all the elect the dignity and right of the sons of God as it is said We have seen his glory as the glory of the only begotten Son of the Father John 1.14 12. Mat. 1.17 Ephes 1.6 As many as received him to them he gave power to be the sons of God This is my beloved Son in whom I am well pleased God with the glory of his grace hath made us accepted in his beloved Of the Deity or God-head of Christ WHereas this doctrine concerning the only begotten Son of God is a foundation of our salvation and we cannot beleeve that Christ is the only begotten Son of God and much lesse can beleeve in this only begotten Son of God unlesse withall we beleeve that Christ is true God even the everlasting Word of the same substance dignity power and nature with the Father it remaineth therefore that herein briefly we deale against the Heretickes who impugne it Foure things are principally controversed touching the God-head of the Son 1. Whether the Sonne of God or the Word be a Subsistent or Hypostasis or person in the flesh and before the taking of flesh That is whether in Christ man there be besides his soule and body a spirituall nature or substance which was also existing before Christ borne of the Virgin and wrought and accomplished the works of God and is the Son of God and is so called in Scripture 2. Whether hee be a person truely distinct from the Father and the holy Ghost 3. Whether he be equall unto the Father 4. Whether hee be consubstantiall that is of one and the same substance and essence with the Father We have therefore foure principall conclusions to be proved in their order against severall Heretickes 1. That Christ borne of the Virgin besides his soule body is a subsistent or person 2. That he is a distinct person from the Father and the holy Ghost 3. That he is equall to both 4. That he is of the same essence with both A double way of gathering testimonies of Scripture MOreover there is a double manner of gathering arguments out of the Scriptures whereby the divinity of the Son and the holy Ghost as also other things questioned in divinity are confirmed 1. When the testimonies of Scripture are gathered according to the order of the bookes of the Bible 2. When as certain orders or sorts of arguments or proofes are set unto which the testimonies of Scripture thereto belonging are referred Both waies are good and both very often necessary for a Divine when he privately considereth and examineth or discusseth controversies and disputes of Divinity and searcheth what is true in them The first way is more laborious and repeating of the same things the later is more short and compendious and more fit and appliable both for teaching and also that the grounds of the points and opinions of Christian Religion may the more easily be conceived of the minde and more firmly stick and abide in the memory for whatsoever need or use thereof to come THE FIRST CONCLUSION The Son of God is subsistent in the flesh both of the Virgin and before the flesh THis Conclusion is to be proved and maintained against both ancient and moderne or late up-start Heretickes ancient as Ebion Cerinthus Samosatenus Photinus modern as Servetus and others The orders or sorts of arguments which confirme this Conclusion may be either eight or nine in number To the first Classe belong those testimonies of Scripture 2 Classe which expresly teach and distinguish two natares in Christ and in which the Word is discribed that he was made man that he was manifested in the flesh John 1.14 Heb. 2.16 1 Tim. 3.16 1 John 4.3 John 3.13 18.37 Heb. 2.14 John 5.58 and assumed or took flesh c. The Word was made flesh He tooke the
could not be called the proper and only begotten Son Wherefore he is and is called the proper Sonne of God in that he alone was begotten of the substance of God the Father Repl. 2. The word saith Servetus was indeed alwaies in God but it was not the Sonne but in respect of the filiation or son hood which was to come in the wombe of the Virgin or in respect of man to be borne of the Virgin that is the Word in it selfe was not any invisible hypostasis and substance which being begotten of the substance of the Father and distinct from him was truly subsisting before the flesh borne of the Virgin but was a certaine relucency or reflexed shining in God that is that visible image or shape which appeared unto the Fathers in the Old Testament and afterwards passed into the flesh or into that visible man Jesus who alone is the Sonne in respect of whom also the Word or that visible shape which alone he will have to be the person is called the Sonne Answ 1. By this is denyed that Christ is the proper Sonne of God because his humanity issued not from the substance of God 2. The Word is such a Son as unto whom the Father gave to have life in himselfe as he himselfe hath it in himselfe who when things were created was even then God by whom all things were made who was the life and the light of men c. The Word therefore was and that before Jesus born of the Virgin a living intelligent working hypostasis or substance 3. There should have been no hypostaticall or personall difference between the Father and the Son because the Word according to Servetus doctrine had not his proper hypostasis whereby he should differ from the Father So that the Father should either have bin without the Son or the Father should have bin the same person with the Son which is the heresie first broached by Sabellius Object 2. He who is not named in the Scripture before the taking of flesh the Sonne of God was not the Sonne of God before his nativity of the Virgin Wherefore he was not the Sonne of God before Answ 1. We deny the Major for we know that Gods revelation and manifesting in the New Testament is clearer than in the Old And therefore albeit it were true which these would that the Son of God is not called the Son but after the assumption of the flesh yet notwithstanding seeing in many places it is shewed most cleerly that the Sonne who tooke flesh was before he tooke flesh as The Word who is the onely begotten Sonne of the Father Joh. 1.13 5.17 was in the beginning By the Sonne all things were made My Father worketh hitherto and I work it may not be said that therefore the Son was not before he tooke flesh because he was not called before by his name Ans 2. The Minor is not true Christ named in the Scripture the Son of God before he took flesh For however the Old Testament be more obscure and darke than the New yet is he called by Salomon the co-eternall wisedome of God begotten of God Likewise it was foretold that the Messias should be God and the Sonne of God and after another manner than other sons His name shall be called Immanuel Esay 7.14 9.6 He shall call his name wonderfull Counsellour The mighty God The everlasting Father This is the name whereby they shall call him The Lord our righteousnesse The Lord hath said unto me Jerem. 23.6 Thou art my Sonne this day have I begotten thee Againe Kisse the Sonne I will be his Father Psal 2.7 12. 2. Sam. 7.14 and he shall be my Sonne Wherefore long before was he signified to be the Son of God who afterwards was to be man Object 3. If the divine nature of Christ was without his humane nature the Sonne of God there shall be made three sonnes namely his Divinity his Humanity and whole Christ consisting of both natures Christ but one Son though consisting of two natures Wherefore there was not any Sonne before Jesus was borne Ans The Antecedent is most false For seeing the Word did take joyne and unite personally unto himself not another person or Son of God but another nature this assumption or taking maketh not moe persons or sons but it is one and the same person or one Son having in him two natures Object 4. If the God head of old without the flesh was the Son and now two natures are one Son there shall be neverthelesse two sons one incorporeall the other corporeall Wherefore there was not any Son before the flesh Ans Neither is this Antecedent true For one and the selfe same Son is of old incorporeall of one only nature and only God but now corporeall of two natures and existing both God and man Object 5. The humanity by it selfe is not the Sonne Therefore neither the Divinity by it selfe is the Sonne Answ This reason doth not follow because there is great dissimilitude of the natures which are compared The Word existed and was a person and the Sonne before the flesh was taken and assumed But the humanity was neither before the assumption neither being assumed did it make the person by it selfe And therefore the humanity severally is not the Sonne but is in the Sonne or is the other nature of the Sonne but the Word both separate and knit to the flesh is the same Son as touching it selfe it is the Son of God by nature but as touching the assumed nature or humanity the naturall son of man and the Son of God by grace or personall Vnion To the third Classe of arguments also belong those sayings which teach the man Christ to be the only begotten Sonne of God 3. Classe Christ the only begotten Son of God John 3.16 1.14 So God loved the world that he gave his onely begotten Son Wee saw the glory thereof that is of the Word incarnate as the glory of the onely begotten Sonne of the Father For the only begotten is hee who hath not any brethren of the same generation and nature But Christ as touching his humane nature Heb. 2.14 vers 16.17 hath brethren Forasmuch as the children were partakers of flesh and bloud he also himselfe likewise took part with them And a little after Hee in no sort took the Angels but hee took the seed of Abraham Wherefore in all things it became him to be made like unto his brethren And a little before He that sanctifieth and they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them brethren Wherefore there is in Christ another nature according to which he is the only begotten Son of the Father besides his humanity according to which both he hath many brethren and is sprung not of God but of the seed of David Christ is called the only begotten by nature
not in respect of the maner of his generation Obj. The man Jesus is called the only begotten because he only was begotten of the Virgin by the holy Ghost It is a misconstruing and corrupt interpretation of the word For 1. He is so the only begotten that he is also the proper or naturall Son Now such a one is said to be the only begotten not for the speciall manner only of begetting but because he only was begotten of his substance whose Son he is called or because hee only hath his essence issuing from the substance of the Father 2. Because hee is the very same by whom all things were made and are preserved who is in the bosome of the Father even from the beginning of the world revealing God unto the chosen who being sent from heaven into the world took flesh c. He is called the only begotten Son of the Father John 1.14.18 1 John 4.9 Wee saw the glory thereof that is of the Word but not of the man Jesus as Heretikes would have it For there is no other Antecedent in that place but the Word For these words goe before The Word was made flesh and dwelt among us then followeth and we saw the glory thereof If then the Word it selfe be called and is the only begotten then Christ is called the only begotten in this place not in respect of the maner of his generation of the Virgin but in respect of his generation from everlasting of the Father 3. The Words generation of the Father is often in Scripture discerned and distinguished from Christs generation of the Virgin The Evangelist as we see calleth the Word the only begotten of the Father Of wisedome it is said Prov. 8.25 That before the mountaines that is from the beginning it was formed or as the Chaldee Paraphrast interpreteth it begotten but wee read in Matthew Mat. 1.18 25. that Jesus who is called Christ was borne of Mary 4. The only begotten is opposed to Angels and Men. But Angels and Men are the sons of God either by creation or by adoption or by sanctification after what sort soever this be wrought by the holy Ghost Therefore Christ must needs be called the only begotten for this cause even for that he is his Son by nature For after this manner he is the Son of God onely and truly and simply severed from other sons Wherefore to this third ranke or Classe those places also should be referred which shew that we are the sons of God by adoption by and for that onely begotten Son For seeing grace is opposed to nature and we are sons by grace it must needs be that Christ is the Son by nature 4. Classe Christ the Son of God To the fourth Classe belong those testimonies of Scripture which attribute the name of Son of God manifestly to the other nature also in Christ which subsisted by it selfe before and besides the flesh assumed and did worke all things And seeing Servetus and others are here in an uproare as it were and fight for this that only the man Jesus born of the Virgin but not God or the God-head is called the Son in Scriptures and that therefore before Jesus was born there was not any Son of God subsisting we are diligently to gather and collect those testimonies wherein the name of Son is not attributed to the humane nature onely but also to the divine The argument therefore is this That which subsisting before the flesh born of Mary created the world and from the first beginning hitherto worketh the same things with the Father the same is a person and that without the flesh and before it But the Son of God is called that which subsisting before the flesh created the world and from the first beginning hitherto worketh the same things with the Father Therefore the Son is a person and subsisting even without the flesh and before it that is Christ Jesus born of Mary hath another nature besides his humane nature in respect whereof Christ even before his humane nature was truly existed and is called the Son of God The Major of this reason is manifest For that which worketh all workes and that with the same authority liberty and power wherewith the Father doth must needs be a living and understanding substance that is a person Now the Minor is proved by testimonies of Scripture For the very same who is before all things for whom and by whom all things were created and do consist who doth all things likewise himself which the Father doth is called the beloved Son of God the first begotten of all creatures Col. 1.16 Heb. 1.1 2. 2.10 by whom God spake unto us in the last dayes c. But the flesh or humanity of Christ is not before all things is not Creatresse but created in the last times John 5.19 doth not uphold or sustain all things with its word becke and effectuall will but is it selfe sustained and upheld by the Word who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculously conceived in the Virgins wombe was subsisting did worke and is the Son of God Againe God sent not his Son into the world to condemne it John 3.17 The Father sent the Sonne into the world but the humanity of the Sonne was borne in the world Therefore he was his Sonne before hee was sent into the world John 5.21 The Sonne quickneth whom he will No man knoweth the Father but the Sonne Mat. 11.27 and hee to whom the Sonne will reveale him But in the old testament before Jesus was borne of the Virgin some were raised from the dead and quickned for there were some from the beginning of the world who knew God aright Therefore in Jesus the Son of Mary is another nature besides his flesh which is the Son of God and subsisted from the beginning of the world revealing God unto men not onely to those of the godly who lived since hee took flesh but to those also who lived before it Again He is called the Son who came from heaven who being in earth is in heaven who came into the world not as other men from the earth but from above Joh 3.13 17 19 31. 16.28 out of heaven from the Father So that then he was before he came into the world But the flesh of Christ is not of heaven neither came it from heaven therefore there must needs be another nature in him in respect whereof he is the only begotten Son of God even before he took flesh of the Virgin Again He that was manifested in the flesh is God and therefore another nature from the flesh For God is one thing 1 Tim. 3.16 who is manifested and the flesh another thing wherein he is manifested The Son of God is he that was manifested in the flesh For this purpose appeared the Son of God that he might take away
our sins and that he might loose the workes of the Divel 1 John 3.5 Therefore the Son of God and another nature from the flesh that is the man Jesus is the Son of God in respect not only of his humanity but also of his divinity which besides and before the flesh existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a son is also a person But Christs divinity or nature which was also before his flesh is the Son of God by nature Therefore it is a subsistent and a person in the flesh taken or assumed and before it 5. Classe The Word is a person before Jesus borne of the Virgin and he is the Son To the fifth Classe belong those places of Scripture which affirme Christ man to be the Word incarnate The argument is this The Word is a person which both existed before Jesus was born and now dwelleth personally in the flesh taken of the Virgin But that Word is the Son Therefore the Son is a person besides and before the assumption of flesh The Major is proved 1. Because those things are attributed unto the Word which only agree to a thing subsistent living intelligent working that is to a person For the Word was before all creatures with the Father God by him were all things made John 1. 1 John 1. 5. Rev. 19. he was authour of life and light in men he was in the world from the beginning and not known he hath his own country and nation he came unto it in his name men beleeve he giveth power to others to be the sons of God by his own authority and power he doth assume and take flesh and is therein manifested seen handled converseth and dwelleth amongst men The Minor is proved John 14.18 34. Rev. 2.18 1. Because the Word is called the only begotten Son of God 2. Because the same properties are attributed to the Word and the Son For the Son is in the bosome of the Father revealing God unto men By him the world was created In him is life he was sent and came from heaven into the world He took the seed of Abraham Likewise the life which is the Word was with the Father before the incarnation and manifestation of Christ Therefore God was even then the Father of the Word and the Word the Son of God But seeing the new Arrians do marvellously deprave by their new and crafty devised Sophismes this notable place of John concerning the Word subsisting before the flesh born of the Virgin and creating and preserving all things that thereby they might rob and dispoile the Son of God of his true and eternall Deity it seemed good here to adjoyne those things which Zacharias Ursinus some yeeres since noted and drew out as to be opposed against these corruptions and forgeries briefly indeed and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be observed discerned and refuted JOhn purposing to write the Gospel of Christ in the first entrance proposeth the summe of that doctrine which he purposed to deliver and confirm out of the story and sermons of Christ The argument of Johns Gospel And seeing the knowledge of Christ consisteth in his person and office he describeth both and sheweth that Christ is the eternall Son and Word of God the Father who taking flesh was made man that hee might be made a sacrifice for our sins and might make us through faith in him the Sonnes of God and Heires of eternall life This Word then whom afterwards he calleth the onely begotten Son of the Father he saith now to have been in the beginning which sheweth his eternity In the beginning was These wordes of the holy Evangelist they corrupt and deprave who raise again Samosatenus his blasphemies from the pit of hell expounding this beginning of the beginning of the Gospels preaching done by Christ But contrary Saint John and the Church even from the Apostles and their Scholars time doe understand that beginning of the world wherein Moses recounteth all things to have bin first created by God Gen. 1. For John saith that the world was made by him and further that even then in the beginning he was God and that the true God Creatour which is onely one and was in the beginning of the world Repl. 1. Beginning doth not signifie eternity Therefore yee deprave it who so expound it Answ Wee doe not so expound it but that even then in the beginning of the world was the Word and therefore was before the Creation of the world and whatsoever was before this was from everlasting and so is the Scripture wont to speake as Eph. 1.4 1 Pet. 1.20 Pro. 8.22 23. c. where we may see a large place concerning wisdome whose eternity is there signified in this that it is said to have been before the creation of the world Repl. 2. Beginning often signifieth the beginning of the Gospels preaching Yee were with me from the beginning I said not to you from the beginning Ans This sheweth that sometimes it so signifieth but not alwaies And we are still to construe it of that beginning which the text sheweth As also in other places I am α and ω Rev. 1. ◠the begining and the end the first and the last The Word The corrupters say The man Christ is called the Word because he speaketh and teacheth the will of the Father Wee say that he is called indeed the Word for this cause because he declareth God and his will but yet in respect of his divinity not of his humanity The reasons hereof are 1. Because his humanity was not from the beginning of the world 2. Because this word was made flesh that is took on him humane nature 3. Because this Word did lighten all men from the beginning of the world whosoever had the knowledge of God and how much soever they had Hee was the life and the light of men lightning every man which cometh into the world No man hath knowne the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time the Son which is in the bosome of the Father he hath declared him Repl. 1. It is said Now God hath spoken unto us by his Sonne Heb. 1.1 Ans That is by his Son made man Repl. 2. Hee is not said any where in the old Testament to have spoken Ans Yes By the Angel of the Lord who also himselfe is Lord. Esay 6.9 Likewise The Lord appeared speaking whom Saint John affirmeth to have been Christ John 12.40 Repl. 3. The Word is said to have been palpable visible and so forth Answ That is 1 John 1. by reason of
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world That he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ— 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â—9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâ—or of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
because hee is the Sonne of God by nature but because he was borne after a singular manner namely of a Virgin conceived by the holy Ghost But this reason is not sufficient 1. Because if he be not a Sonne of the substance of the Father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceived by the holy Ghost or afterwards as in other men hee shall not be the onely begotten For so are others also the sons of God both Angels and Men though not in that degree of gifts yet in the maner of generation Wherefore it remaineth that he be the only begotten Son by nature after which maner no other is the Son of God 2. Because for that which he is here said the only begotten he is other-where said to be the proper Son of God And he is the proper Son who is of the substance of his Father hee that is of another substance is no proper Son John 5.18 Rom. 8.32 3. He is said to be such a Son of the Lord as who is also himselfe the Lord which as it is manifest by other places of both Testaments so it is said of John Baptist that he shall goe before Christ who is called of the Angel Gabriel The Son of the most High and the Lord God of the children of Israel Mat. 3.3 Luke 1.35 6â— whose hearts John Baptist shall turne unto him and should goe before his face And of Zachary hee is called the most High whose Prophet and Fore-runner John Baptist should be whose way hee should prepare and unto whose people he should give knowledge of salvation NOw let us returne unto those Orders and Classes of arguments and reasons whereby we prove the eternall subsistence of Christ 6. Classe The wisedome of God is a subsistent or person and Christ is that wisedome Prov. 8.22 Vnto the sixth Classe are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of God is eternall and subsisting before Jesus was borne But the Son is that wisedome of God Therefare the Son is eternall and subsisting before Jesus born of the Virgin The Major of this reason Solomon confirmeth in the place afore-signified where he ascribeth those things to wisdome which fall not into any but which is subsisting living and working as That it subsisted in God before things were created That it was begotten c. The Minor we prove 1. Because Solomon saith That that wisdome was begotten of God And To be begotten when it is spoken of such a nature as is intelligent in understanding is nothing else than to be a son For although it be truth there is made an exhortation there to the study of heavenly doctrine yet notwithstanding the name of Wisedome to be doubly there used and a transition to be made from the doctrine which is the wisdom or light created in the minds of men that thereby authority might be gotten to this wisdome with them to the uncreated Wisdom that is to God himself the author and fountain of the other those things which are there attributed unto it do manifestly convince 2. Christ the Son of God is called Wisdom and the person which teacheth us Wisdome Therefore said the Wisdom of God I will send them Prophets and Apostles Luke 11.49 1 Cor. 1.24 But unto them which are called we preach Christ the power of God and the wisdom of God 3. The same proper functions are attributed by Solomon to wisdom Wisd 7. 8. 9. 10. which else-where are attributed to the Word and are more at large declared in the book of Wisdome To the seventh Classe belong those Scriptures which speake of the office of the Mediatour The argument is this The Mediatour 7. Classe without whose merit and present efficacy there could be no friendship or amity joyned between God and sinfull men The Mediatour hath alwaies bin must needs have been alwaies in the Church from the very beginning of the world This proposition those things confirme which have been before spoken of the Mediatour and his office But the Sonne of God onely not the Father nor the holy Ghost is that Mediatour by and for whom the faithfull also of the old Church were reconciled unto God Therefore the Sonne of God was subsisting from the very beginning of the world The old Church might have been received into favour for Christ to come but by him it could not except he was then being for there can be no efficacy or force of him that is not Whence it is necessarily proved that Christ was before his incarnation for there cannot be friendship between God and men without a Mediatour now existing or being But in the old Testament there was friendship between God and men that is Beleevers Therefore either he or some other was Mediatour of that Church there was no other but he only 1 Tim. 2.5 because there is but one Mediatour between God and man the man Christ Jesus But that there cannot be any amity between God and men without a Mediatour now already being shall also appeare by that which followeth For it is the office and function of the Mediatour not only by deprecation or intreaty or sacrifice to appease and pacifie the Father but also to conferre and bestow all the benefits which he obtaineth by his power and efficacy upon beleevers to make the will of God known to men to institute a ministery to collect gather Matth. 11.17 and preserve the Church and that wholly No man hath knowne the Father but the Sonne and he to whom the Sonne will reveale him Therefore neither did Adam know God but by the Sonne and by a consequent the Sonne existed at that time Hitherto are referred the testimonies not only which speake of Christs merit to come Ephes 1.22 2.20 but of his efficacy also and power Hee hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Yee are built upon the fundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the foundation head upholder and governour of the Church and therefore also he was before the Church was I am the way the truth John 14.6 10.28 1.4 9. and the life I give unto them eternall life In it was life and the life was the light of men That was the true light which lighteneth every man that cometh into the World Through him we have both an entrance unto the Father by one spirit Ephes 2.11 4.11 1. Pet. 1.11 Hee gave some to be Apostles and some Prophets and some Evangelists and some Pastours and Teachers The spirit of Christ is said to have been in the Prophets fore-telling the sufferings that should come unto Christ Hebr. 3.5 6. Moses verily was faithfull in all his house as a
from the Father against Noetus and Sabellius and their Sectaries who would have the same to be the person of the Father and the Sonne and the holy Ghost which in respect of diverse functions and actions is now called the Father now the Sonne now the holy Ghost And therefore were they called Patripassians Also against Servetus who confounded the Sonne and the holy Ghost That the Word or Sonne of God is diverse and distinct from the Father and the holy Ghost not in office onely but also in subsistence and person is proved by foure arguments No one person can be both Father Son in respect of himselfe None is the same person with him whose sonne he is nor with him who proceedeth or floweth from him otherwise the same thing in one respect should be relative and correlative But the Word is the Son of the Father and from the Word the holy Ghost proceedeth and is given Therefore the Word is neither the Father nor the holy Ghost Christ another from the Father John 5.32 37. 9.16 5.19 14.16 Christ expresly calleth himselfe another from the Father and the holy Ghost There is another that beareth witnesse of mee namely the Father in the same Chapter My doctrine is not mine but his that sent mee The Son can doe nothing of himselfe save that hee seeth the Father doe I will pray the Father and he shall give you another Comforter Three persons expressed in Scripture 1 John 5.7 Gen. 1.26 Joh. 10.30 14.26 15.26 The Scripture doth plainly affirme that the Father the Sonne and the holy Ghost are three There are three which beare witnesse in the heaven the Father the Word and the Spirit and these three are one Let us make man in our image he doth not say I will make but Let us make I and my Father are one he doth not say am but are The Comforter which is the holy Ghost whom the Father will send in my Name hee shall teach you all things When the Comforter shall come whom I will send unto you from the Father even the spirit of truth which proceedeth of the Father hee shall testifie of mee Teach all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost The holy Ghost descended in the shape of a Dove the Son was baptised in Jordan and the Fathers voice was heard from heaven Mat. 28.19 Mat. 3.17 This is my beloved Sonne in whom I am well pleased The properties of the persons are diâ—tinct diverse The attributes of properties of the persons namely sending revealing and their offices are diverse The argument is this Whose properties are distinct they are in themselves distinct But the properties of the Father the Son and the holy Ghost are distinct Therefore the Sonne is neither the Father nor the holy Ghost The Minor is proved because the Son onely and not the Father or the holy Ghost was begotten of the Father conceived by the holy Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptised did suffer and died The Father of himself worketh by the Son Mat. 11. â—9 The Son not of himselfe but of the Father by the holy Ghost the holy Ghost of the Father and of the Sonne No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne These wordes cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I As the Father knoweth me 〈◊〉 14.13 so know I the Father The sense of these wordes cannot be this As I know me so I know me The Son of God therefore Christ is another from the Father and the holy Ghost THE THIRD CONCLUSION The Word is equall with the Father THat the Word or the Son of God Christ is no made God or inferiour to the Father or created of the Father before other things as Arius Eunomius Samosatenus Servetus and others the like Heretickes imagined but is by nature true and eternall God and equall unto the Father in God-head and in all essentiall perfections of the God-head is confirmed 〈…〉 16. â—â— Câ—â— 2.9 By testimonies of Scripture We are in him that is true that is in his Son Jesus Christ. The same is very God and eternall life All things that the Father hath are mine In him dwelleth all the fulnesse of the God-head bodily As the Father hath life in himself so hath he given unto the Son also to have life in himselfe Joâ—â—3 â— Phâ—â— â—â— Who being in the forme of God thought it no robbery to be equall with God whatsoever things the Father doth the same things doth the Son also that all men should honour the Son 〈…〉 as they honour the Father But the Father is to be honoured as God Therefore Christ is God equall in honour with the Father Christ 〈…〉 God 〈…〉 He that hath the whole essence of the God-head is necessarily equall with the Father But the Son of God hath the whole essence of the God-head communicated unto him for this because it is infinite is indivisible therefore the whole must needs be communicated unto whomsoever it is communicated Therefore the Word or Son of God is equall in all things with the eternall Father in the God-head The Minor is proved Generation or begetting is a communicating of the essence the Word was generated or begotten of the essence of the eternall Fatherâ— because he is his Son proper naturall and only begotten Therefore the whole Deity was communicated unto the Word He hath the same properties of the God-head The Scripture giveth the same properties and perfections of divine nature unto the Son which it doth unto the Father as namely eternity omnipotency immensity omniscience the searching of the heart and reines He is eternall Prov. 8.25 John 1.1 John 3.13 Eph 3.17 For Before the mountaines were settled and before the hils was I begotten In the beginning was the Word He is immense or unmeasurable No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven That Christ may dwell in your hearts by faith He is omnipotent Whatsoever things the Father doth John 5.19 Phil. 3.21 Heb. 1.3 the same things doth the Son also According to the working whereby he is able to subdue all things unto himselfe Bearing up all things by his mighty word He is omniscient or of infinite wisedome knowing all things His name shall be called Counsellor Esay 9.6 Mat. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father but the Son c. He is the searcher of hearts But Jesus did not commit himself unto them John 2.24 25. because he knew them all And had no need that any should testifie of man for he knew what was in man Now we know that thou knowest all things He is the sanctifier of his Church
and only assisting the man Christ by his grace Object 1. In whom are two things which in themselves 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 eternity and the body and soule which being united make likewise a person Therefore in Christ are two persons Answ We deny that part of the Minor to wit That the body and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diverse from the person increate and eternall of the Word For albeit the humane nature in Christ compounded of a body and reasonable soule is an individuall and particular or singular substance as being from other individuals of the same nature distinguished by certain properties and accidents yet neither was it or is it a person of subsistence For 1. A person is that which is not only a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not sustained in or of any other but Christs humane nature now from the very first beginning thereof dependeth and is sustained by the person of the Word For it was at once both formed and assumed of the Word into unity of person and made proper unto the Word before and without which assumption or personall Union it neither was nor had been nor should be so that this Union being dissolved and loosed it must needs follow that this flesh and this soule should be brought to nothing Therefore Christs humane nature hath not any subsistence or person proper unto it selfe 2. It belongeth to the nature or definition of a person that it be an individuall 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 Repl. 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 substance of Christ and is after a sort a part of him as well as the humanity Therefore neither shall the Word be by this reason a person Answ That which is part onely of a person that is is so a part that besides of it selfe it is no person is no person or that which is a part of a person is not a person true it is not that person whose part it is Thus the Major proposition if it be understood simply or universally is false For a reasonable soule existing in the body is not a person but a part of a humane person which the soule together with the body doth make yet notwithstanding the same soule being loosed from the body 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 as are the Angels because it subsisteth our of the body by it selfe neither is a part of another So may it be said of the Word if it be construed aright and with indifferency 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 only God but also man and yet is in it selfe and by it selfe the perfect and whole person of the God head truly subsisting before the flesh was that is the onely begotten Sonne of God For this selfe fame person existing in it selfe from everlasting and remaining for ever most simple and uncompound is by the assuming of mans nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Union 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 and are so called also of many of the ancient Fathers which were sound in faith not that the flesh assumed 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 imperfect parts were made another perfect person of a certain third essence consubstantiall with neither of those two 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 divine nature onely doth now after the taking of the flesh subsist in two perfect natures divine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is said to be constituted of two natures divine and humane as it were of parts because these two are necessarily required and doe concurre to the absolving and accomplishing of the work of our redemption In this sense therefore both by ancient and later Divines and also by the Schoolemen are used well and without danger these phrases and speeches Christs person is compounded The two natures are as it were the parts of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man The two natures concurre or come together into one person and subsistence They make one hypostasis or subsistence Both natures belong and concurre to the substance of one Christ Both are of the substance of belong and concurre to the substance of one Christ Both are of the substance of Christ The humanity with the Word or contrary The divine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the Word and the flesh assumed as of substantiall parts doth one Christ consist By these and the like phrases of speech used of this mystery singular and surpassing all capacity of mans wit the Orthodoxall that is men of a right and sound judgement in points of faith will signifie and some way expresse this only That the two natures are so united and linked in that one person of Christ as that they exist wholly in that one person or subsistence which is perfect and whole proper to the Word from everlasting by nature and is whole made in time the person of humanity also now assumed and destitute of the proper personality thereof and this is made by grace of union so that the devine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truly and individually in the two natures Wherefore seeing the thing it selfe is cleere and agreed upon among them who are of right judgement and sound in faith we are not odiously to jarre about words especially sith that concerning these supernaturall things no words of humane speech can be found which may at all suffice for the expressing of them But as it is not well said The person took the
concurre unto one person because they being united doe make one person or one subsistent incommunicable not sustained in another or of another The Father the Sonne and the holy Ghost are not united in person or personall properties because they have these not the same but distinct By this which hath been said it is manifest that the Union in nature and naturall perfections is an equality of properties and nature but the personall union is when two unlike natures are coupled so that each retaineth his naturall properties and operations whole and distinct but yet have both one and the same subsistence wholly or it is the joyning of two natures different in properties to constitute the substance of one individuall or person that is such a connexion or knitting of them together as they are one individuall subsisting by it selfe or the substance of one individuall But that in Christ the Vnion of the flesh with the Word is not essentiall Why the union of the flesh with the Word cannot be essentiall made in the nature or any essentiall property of the God head is shewed by these reasons 1. Of the God-head and flesh assumed there ariseth not any third Essence but each is and abideth an Essence so perfect and whole as neither especially the Divine as being in it selfe a person and simply void of all change cometh into the composition or compounding as we properly take this word of the other 2. If the Union of the flesh with the word were essentiall it would follow that the humanity once assumed and taken was equalled with the God-head in essentiall properties so by a consequent to be made of the same nature and essence with the Word So Vigilius sheweth Lib 4. The ancient heresies into which they fall who maintaine an Essentiall Union that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will have the essentiall properties of the God-head to be really communicated and common with the flesh so that the flesh should truly and really be and be called omnipotent omniscient and whatsoever else the God-head is they indeed howsoever in words they mightily stand against it hold this Union to be made in essential properties and in nature and both with Eutyches and Swenckfield they confound both natures and take away the difference between the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternity For albeit they say that they in their confusion or as themselves call it with their Master Swenckfield deifying and majesticall exaltation of the flesh doe retaine the substance of the flesh yet two substances having really the same and like perfections are two subsistents or persons of one nature as are two men and whatsoever other individuals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinity For there is one and the same essence in number of the divine person and the same essentiall properties Wherefore that which is united and equalled with one of these three according to essence must needs be also united and equalled with the rest Wherefore the Union of both natures in Christ is personall or according to the subsistence proper unto the Word both natures keeping and retaining in that Union their properties whole and unconfounded For the Word did not by uniting humane nature unto it make the same God-head or God and omnipotent immense and infinite but it took the manhood which retaineth still the properties belonging unto it and so did joyn and knit it unto it selfe as to be one person with it and the substance of one Christ Neither is it absurd that a thing which neither is made or is one with another in kind neither any Homogeneall part thereof should yet exist in the same subsistence with it or should subsist in it self wherwith it is united For a graffe hath his subsisting in a tree of another nature or kind The same is the subsistence both of the sprig ingraffed of the tree sustaining the sprig that is they are one and the same individuall tree yet have they and so doe reaine natures in properties most diverse The like reason is there in the two natures of Christ both subsisting in or of the same person of the Son Object The humane nature is united with the Word in person but not in nature Therefore the person is divorced and sundered from the nature Againe The person onely of the Sonne is united with the humane nature Therefore not the divine nature it selfe of the Word Answ In both these arguments is a fallacy from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sound in faith either know not or are not willing to distinguish between these two phrases of speech To be united in nature and to be united to or with a nature when notwithstanding the difference is very great and most familiar and knowne unto the Schoolemen For To be united in nature is to be equalled that is to be made one essence or nature with another To be united to or with a nature is to be coupled and joyned therewith to one subsistence or personality Wherefore the flesh is united to or with the Word not in nature or in essentiall properties that is it is not made with the Word one essence neither made equall unto it in omnipotency wisdome and nature for so should the whole Trinity be incarnate Yet it is united to the omnipotencie wisdome nature and essence of God not simply but of God the Word Now this is nothing else than the flesh to be united to the person of the Sonne or to the Word in person which person is the very divine nature or essence omnipotent wise and whatsoever else is proper to the God-head But albeit the flesh taken or assumed is truly united both to the person and to the nature of the Word For the person is not any severall thing or really differing from the essence but is the essence it selfe yet is it well said that the flesh is united to the Word in person onely and likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the holy Ghost were incarnate but the Sonne onely 2. Because the first and neerest terme of this union is the person only of the Word assuming and taking the flesh but not the God-head For the person onely is proper unto the Word the essence of the God-head is common to him and the same with the Father and the holy Ghost This is plainly taught by the sixth Toletan Councell Concil Tolet. 6. cap. 1. in these words in these words The Sonne onely took the humanity in singularity of person not in the unity of divine nature that is in that which is proper unto the
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
reason of the latter is because all the elect and faithfull and they alone doe by faith apply unto themselves the merit of Christs death and by his application obtaine the efficacy thereof even their justification and salvation according to that saying of Scripture He which beleeveth in the Son hath life everlasting The rest are excluded from this efficacy of Christs death by their own infidelity according as it followeth in the same place He which beleeveth not shall not see life but the wrath of God abideth on him Wherefore John 3.36 whom the Scripture cancelleth from the participation of the efficacy of Christs death for them Christ cannot be said to have died with respect of the efficacy of his death but in respect only of the sufficiency of his sacrifice because the death of Christ is sufficient to save them if they beleeved but it saveth them not because they beleeve not If any demand what the will of Christ herein was whether he had a will to die for all hee is answered by the same distinction For as hee died so would hee die Whether Christ would die for all men As therefore he died for all in respect of the sufficiency of his ransome but for the faithfull alone in regard of the efficacy of the same so would hee also die for all in generall as concerning the sufficiency of his merit that is hee would in most sufficient maner demerit for all by his death grace righteousnesse and life everlasting seeing he would that nothing should be wanting on his part that there should be no defect in his merit that so all the wicked and reprobate might perish without excuse But for the elect alone hee would die as touching the efficacy of his merit that is hee would not only sufficiently merit grace and salvation but also effectually impart them on the elect alone namely hee would give unto them faith and the holy Ghost and accomplish or effect in them that they should apply unto themselves by faith the benefits of his death and so obtain the fruits thereof In this sense Christ is well said to have died in a different maner for the faithfull and unfaithfull Neither hath this interpretation any inconvenience consequent thereon but accordeth not only with Scripture but even with very experience also both which testifie unto us that the salve of sin and death is most sufficiently and plentifully offered in the Gospel unto all but it is applyed and it cureth the faithfull alone The whole current of Scripture restraineth the efficacy of redemption to some particulars only as to Christs sheep to the elect and to the beleeving whereas on the other side it apparently abandoneth and sequestreth from the grace of Christ the reprobate and unfaithfull as long as they remain such What concord hath Christ with Belial or what part hath the beleever with the infidell Again 2 Cor. 6.15 Christ prayed for the Elect only and beleeving and such as hereafter should beleeve on him I pray not for the world but for those whom thou hast given mee If Christ would not pray for the world to wit for the unfaithfull much lesse would he so die for them John 27.9 as by his death to effect their salvation For it is a lesse thing to pray for a man than to die for him and intercession and suffering of death are the two individuall or inseparable parts of Christs sacrifice of which if Christ deny the ungodly the one who is he that dareth reach out unto them the other Lastly the sounder Fathers and Schoole-men doe thus restraine these texts of Scriptures The opinion of Fathers herein Aug ad cap. ob cap. 1 in Ioh. tract 52. serm 137. de temp Cyr. in Ioh. lib. 11 cap. 19. Prospâ—r ad cap. Gallorum Lumb lib. 3. dist 22 Sum. de veâ—it Mat. 26. Quaft 7. and distinguish on them as we doe especially Augustine Cyril and Prosper Lombard thus writeth Christ offered up himself to God the Trinity for all men as touching the sufficiency of the price pay'd but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate Thomas saith The merit of Christ as concerning the sufficiency thereof equally belongeth unto all but not concerning the efficacy which hapneth partly by reason of free-will and partly by reason of Gods election whereby the effects and fruits of Christs merits are mercifully bestowed on some and by the just judgement of God are with-held from others This is the language of other School-men also Whence it is evident that Christ so died for all that notwithstanding the benefits of his death properly concern the faithfull alone to whom only they are availeable Object 1. The promise of the Gospel is universall as appeareth in that Christ saith Come unto mee all And againe That every man might be saved Also That hee might have mercy on all Therefore it concerneth not the faithfull alone Ans The promise indeed is universall but in regard of the faithfull and penitent For to extend it unto filthy dogs and hogs that is to the reprobate were open blasphemy There is saith Ambrose a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all This manner of restraint is deduced out of the very letter of the promise John 3.16 Rom. 322. That every one which beleeveth should not perish but have everlasting life The righteousnesse of God by the faith of Christ Jesus unto all and upon all that beleeve Come unto mee all yee which labour and travell and I will refresh you Hee is rich unto all that call upon him Whosoever shall call on the name of the Lord shall be saved Mat. 11.28 Acts 2.21 Heb. 5.9 Mat. 7.6 Hee is made the authour of salvation unto all that obey him And out of the words of Christ Give not that which is holy unto dogs and cast not pearles before swine Obj. 2. Christ died for all Therefore his death appertaineth not to the faithfull only Answ Christ died for all as touching the merit and sufficiency of his ransom for the faithfull only as touching the application and efficacy thereof For inasmuch as the death of Christ is imparted unto them and profiteth them only it is rightly said to appertain properly unto them alone as before hath bin proved at large Quest 41. To what end was he buried also Ans That thereby he might make manifest that he was dead indeed a Act. 13.29 Mat. 27.59 60 Luk. 23.52 The Explication THE causes of Christs buriall are many For 1. He would be buried in testimony of his true death that we might know that hee was dead indeed For the living are not buried but the dead only As then after his resurrection hee offered himselfe to be seen handled c. for evident proof of the truth of his body raised from death so after his death he offered his body to be
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
person Acts 28.25 Ephes 4.4 30. seeing God is a being but our goldinesse goodnesse godly motions and other divine affections cannot be called God Because hee is the authour of our baptisme Hee is a person because hee is the authour of our baptisme and wee are baptised in his name that is by his commandement and will But we are not baptised by the commandement and will of a dead thing or of a thing not existing neither are wee baptised in the name of the graces or gifts of God By his properties Because the properties of a person are attributed unto him as that hee teacheth that hee distributeth gifts even as hee will that he comforteth Luke 12.13 confirmeth ruleth reigneth likewise that he sendeth Apostles John 16.13 Luke 2.26 Acts 1.16 10.19 20.23 that he speaketh in the Apostles The holy Ghost shall teach you in the same houre what you ought to say So also he declareth the things to come The Spirit of truth will shew you the things to come Hee giveth prophecies of Simeons death of Judas the traitor of Peters journey to Cornelius of Pauls bands and afflictions which should betide him at Jerusalem of a falling away and of the deceivers in the last times of the meaning of the high priests entrance into the holiest of all 1 Tim. 4.1 Heb. 9.8 10.15 1 Pet. 1.11 Rom. 14.26 Acts 5.9 of the first tabernacle of the new covenant of Christs sufferings and his glory which should follow after them and such like he maketh request for us with sighs which cannot be uttered he crieth in our hearts Abba Father he is tempted by them who lie unto him he is a witnesse in heaven with the Father and the Son he commandeth and willeth that the Apostles be separated and lastly he appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living 1 Joh. 5.7 By his distinction from Gods gifts Because he is plainly dishinguished from the gifts and graces of God All these things worketh the self-same Spirit distributing to every man severally as he will There are diversities of gifts but the same Spirit Wherefore the gifts differ much from the Spirit it selfe Obj. The gift of God is not a person 1 Cor. 12.11 Ibid. ver 4. Acts 2.38 The holy Ghost is called the gift of God Therefore he is not a person Ans The Major is false if it be universally taken for the Son being given is the gift of God and yet is a person The holy Ghost is called the gift of God because he is sent from the Father and the Son John 15.26 I will send the comforter unto you from the Father Or we may answer He is called a gift in respect that he was sent and dwelleth in the hearts of the saints to whom he is given and is such a gift as worketh by his vertue and power the rest of his gifts and graces Now that to proceed signifieth to exist or to be from both I prove Because Paul calleth him the Spirit of God which is of God and in God Of God Because the Spirit floweth from the Father and the Son In God Therefore he is some-what of God himself Other spirits are not in God that is in the substance of God And what is in God that is the very essence of God II. That the holy Ghost is other that is distinct from the Father and the Son we prove against those who say He is the subsistent of the Father namely the Sabellians Four proofs that the holy Ghost is distinct from the Father and the Son Which we prove From his appellation or name From the very appellation in that he is called the Spirit of the Father and the Son For none is his own Spirit as none is his own Father and none is his own Son Therefore he is other from both Object That which is common to all the persons ought not to be distinguished and severed The name Spirit is common to all the three persons Therefore it ought not to be distinguished Ans This whole reason we grant if it be understood of the essence of the persons and not of their order of being and working for as he that breatheth and the breath it self differ so he that inspireth and the spirit are different he that proceedeth is one and he another from whom he proceedeth the third person of the God-head is one and the first or second another But the holy Ghost is said to be the third person of the God-head and this is not in that respect as if there were in God any first or last in time but in respect of the order or manner of being because the holy Ghost hath his essence from the Father and the Son from both which he proceeded from everlasting as also he is the spirit of both In like manner the Son is called the second person because he is of the Father the Father the first person because he is of none By expresse testimony of Scripture The holy Ghost is in expresse words called another I will pray the Father and hee shall give you another Comforter There are three which bear record in heaven the Father John 14.16 1 John 5.7 the Word and the holy Ghost and these three are one The holy Ghost therefore is a distinct person from the Father and the Son By his sending from the Father and the Son Hee is sent of the Father and the Son Therefore he is another from both for none is sent of himself One may come of his own will or of himself but none can be sent of himself John 15.26 14.26 I will send him unto you from the Father The Father sendeth him in my name By his distinct attributes from the Father and the Son The holy Ghost hath distinct attributes or properties personall from them The holy Ghost proceedeth only from the Father and the Son He alone appeared in the shape of a Dove in the likenesse of fire not the Father or the Son Christ is said to have been conceived not by the Father or the Son but by the holy Ghost that is by the immediate vertue and efficacy of the holy Ghost The holy Ghost shall come upon thee Luke 1 1â— and the power of the most High shall over-shadow thee Wherefore he is another from the Father and the Son which is diligently to be observed for the adversaries hereof being convicted of the person of the holy Ghost grant that he is a subsistence but of the Father and thus they argue or reason Object The vertue and power of the Father is the Father himselfe The holy Ghost is called the vertue and power of the Father Therefore the holy Ghost is the Father himself Ans This reason is sophisticall because vertue is not taken for the same in the Major for which it is taken in
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
bodies or of our bodies blended and mingled with his The same is refuted by that often alledged comparison of the head and members For those are co-herent and grow together but are not in mixture or mingled one with another Whence also we may easily judge of that communion which is in the Sacraments for the Sacraments seale nothing else but that which the word promiseth But to let this passe The same former errour is also hereby refuted in that this communion must be continued for ever for to this end doth Christ communicate himself to us that hee may dwell in us wherefore such as is his abiding and dwelling such is his communion But Christs abiding and dwelling is perpetuall Therefore his communion also is perpetuall This argument is most strong and firm and therefore for the assoyling of it they have been fain to devise their Ubiquity For The originall of the Ubiquity For to obtain that other communion which they would have they must needs affirm that Christ dwelleth alwayes bodily in all his saints The faithfull are called saints in three respects 1. Imputatively that is Why the faithfull are called saints in respect of that Christs sanctity and holinesse is imputed unto them 2. Inchoatively that is in respect of that conformity and agreeablenesse with the law which is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men and are called of God to this end ever to worship or serve him By this then which hath been spoken it appeareth what it is to beleeve the communion of saints namely The meaning of the words of the Article to beleeve that the saints of which number I certainly assure my selfe to be one are united by the Spirit unto Christ their head and that from the head gifts are powred down upon them both those which are the same in all necessary to salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification and building of the Church Quest 56. What beleevest thou concerning remission of sins Answ That God for the satisfaction made by Christ hath put out all remembrance of my sins a 1 Joh. 2.2 1 John 1.7 2 Cor. 5.19 and also of that corruption within me b Rom. 7.23.24 25. Jer. 31.34 Micah 7.19 Psal 103.3 10 12. wherewith I must fight all my life time and doth freely endow me with the righteousnesse of Christ that I come not at any time into judgement c John 3.18 John 5.24 The Explication The chief Questions here to be considered are 1. What remission of sin is 2. Who giveth it 3. For what 4. Whether it agreeth with Gods justice 5. Whether it be freely given 6. To whom it is given 7. How it is given 1. What remission of sins is REmission of sins is the purpose of God not to punish the sins of the faithfull and that for the satisfaction of Christ. Or it is the pardoning of deserved punishment and the giving or imputing of anothers righteousnesse to wit the righteousnesse of Christ. But more fully it is defined on this wise Remission of sins is the will of God which to the faithfull and elect imputeth not any sin but remitteth to them both the blame and punishment of their sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them eternall life freely for the intercession and merit of Jesus Christ the Son of God our Mediatour Now albeit God for the merit of his Son remitteth our sins to us yet hee afflicteth us as yet in this life not thereby to punish us but fatherly to chastise us Neither yet because God doth not punish us for our sins must wee therefore think that he is not displeased with them for hee is highly displeased and offended with the sins also of his saints and chosen although he punish them not in them because he punished them in his Son For God doth not so remit sins as if hee accounted them for no sins or were not offended at them but by not imputing them unto us and not punishing them in us and by reputing us just for anothers satisfaction which wee apprehend by faith It is all one therefore to have remission of sins and to be just Object The law doth not onely require us to avoid sin but to doe good also Therefore it is not enough that our sin be forgiven but also good works are needfull and necessary that wee may be just Ans The omission of good is all sin he that can do good James 4.17 and doth it not is a sinner and accursed But God doth not hate us neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied in whom also we have remission of these and all other our sins so that by his only merit we are reputed just before God 2. Who giveth remission of sins REmission of sins is given of God onely who as the Prophet Isaiah saith putteth away our iniquities Remission of sins is the work of all three persons Chap. 43.25 And this is done both of the Father and the Son and the holy Ghost for we are baptised in the name of all three Now baptism as also is said of Johns baptism Matth. 9.6 is wrought for remission of sins and of the Son the Scripture affirmeth plainly Acts 5.9 That the Son of man hath power to remit sins Likewise it is said of the holy Ghost Ephes 4.30 That he was tempted that he was offended and grieved Wherefore he also hath power to remit sins for none can remit sins but he against whom sin is committed and who is offended by sin And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost Now the cause that God only that is Matth. 12.31 Mark 3.29 Luke 12.10 Why God onely can forgive sin the Father the Son and the holy Ghost only remit sins is this Because none but the party offended can remit sins But onely God the Father the Son and the holy Ghost is offended by our sins Therefore God only can remit them and consequently no creature is able to grant ought of this right of God Whereupon also David saith Against thee only have I sinned and done evill in thy sight Object But the Apostles also and the Church remit sins Matth. 18.18 because it is said Whatsoever ye bind on earth shall be bound in heaven and what whatsoever ye loose on earth shall be loosed in heaven Whosesoever sins ye remit they are remitted unto them John 20.23 and whosesoever sins ye retain they are retained Therefore not only God remitteth sins Answ How the ministers the Church are said to remâ—t sins The Apostles remit sins in that they are the signifiers and declarers of Gods remission Likewise
it be thus understood Therefore faith alone doth not justifie meaning that it hath not alone the act of justifying which is the apprehending of Christs justice then either the conclusion containeth more than the premisses enforce or the Major is evidently false For I alone may speak in a hot-house and yet not be alone there A thing may be not alone but joyned with others and yet may alone have this or that act For example The will is not alone but joyned with the understanding yet it willeth alone A mans soule is not alone but joyned with the body yet it understandeth alone It is commonly and that rightly called a fallacy of Composition the reason being deceitfully composed For the word alone is composed and joyned in the conclusion with the Predicate which is the word justifie but in the premisses it is joyned with the Verb is Object 4. That which is required in those who are to be justified without the same faith doth not justifie Good works are required in those who are to be justified Therefore without good works faith doth not justifie and so faith alone doth not justifie Ans Here also is the same fallacy With what difference faith and works are reqâ—ired in them that are to be justified For the particle without is ambiguously and doubtfully taken For in the Major it is taken thus Faith without it that is being without it doth not justifie For though it be not or exist not alone but is alwaies united and coupled with charity whereby it worketh yet it justifieth alone that is it alone hath the act of imbracing and applying to it selfe Christs merit The Minor also of this objection is more at large to be explained that it may the better be rightly conceived In them who are to be justified faith and workes are required but not after the same manner Faith with her proper work without which it cannot be considered is required as a necessary instrument whereby we apply Christs merit unto us But good works are not required that by them we may apprehend Christs merit and much less that for them we should be justified but that by them we may shew our faith which without good works is dead and is not known but by them that is good works are required as effects of faith and as it were a testimony of our thankfulnesse towards God Whatsoever is necessarily co-herent with the cause that is not therefore necessarily required to the producing of the proper effect of that cause So good workes although they are necessarily co herent and joyned with faith yet are they not necessary for the apprehension of Christs merit that we should over and besides faith by them also apply the same unto us Object 5. Where moe things are required there the exclusive particle onely may not be used In them that are to be justified besides faith good workes are required Therefore we cannot say that faith onely justifieth Answ This argument is all one with the former and therefore the answer unto it is the same In them that are to be justified more things are required but in a diverse manner faith as a meane or instrument apprehending anothers justice good works as a testimony of our faith and thankfulnesse Object 6. He that is justified by two things is not justified by one only But we besides that we are justified by faith are justified by the merit and obedience of Christ Therefore not by faith only Ans Againe we must yield the same answer He that is justified by two things is not justified by one only that is after one and the same manner But we are justified by two things after a divers manner For we are justified by faith as by an instrument apprehending justice but by the merit of Christ as by the formall cause of our justice Object 7. Knowledge doth not justifie Faith is a knowledge therefore faith doth not justifie Ans Knowledge alone doth not justifie But justifying faith is not a knowledge only but also a confidence and sure perswasion whereby as a mean we apply Christs merit unto us And furthermore knowledge and this sure perswasion are much different Knowledge is in the Understanding but this is in the Will Knowledge and confidence differ Therefore a sure perswasion or confidence is not only a knowledge of a thing but also a will and purpose of doing or applying that which we know and of resting in it so that wee are thereby secure and take joy of heart therein So then to beleeve in God is not only to acknowledge God but also to have confidence in him Else the Divel also hath a knowledge of God and of his promises but without confidence Therefore his knowledge is no justifying faith but historicall only whereof S. James speaketh saying The Divels beleeve and tremble James 2.19 Of such a faith we easily grant the Papists argument but not of a true and justifying faith Object 8. S. James saith Yee see then how that of works a man is justified and not of faith only Therefore faith only justifieth not James 2.24 Ans There is a double ambiguity in the words and first in the word justified For S. Jam. speaketh not of that justice whereby we are justified before God that is whereby we are reputed of God just for unjust but he speaketh of that justice whereby through our works we are justifed before men that is are approved just or are found to be justified This is proved 1. Out of the 18. verse Shew me thy faith by thy works and I will shew thee my faith by my workes Shew it me saith he to wit who am a man Wherefore hee speaketh of manifesting our faith and righteousnesse before men 2. Out of the 21. verse Was not Abraham our Father justified through works when he offered his Son upon the altar Gen. 15.60 This cannot be understood of justification before God For the story testifieth that Abraham was reputed just by God long before the offering of his Son And Paul saith Abraham was justified before God not by works but by faith S. James his meaning is that Abraham was justified before God because it is written Abraham beleeved God and it was imputed to him for righteousnesse Rom 4.1 2. Gen. 15 6. but by good works and obedience towards God he witnessed his justice before men This is the first ambiguity in the word justified The second ambiguity is in the word faith For S. James when he taketh away justification of faith speaketh not of a true or lively faith as Paul doth but of a dead faith which is a bare knowledge without confidence or works This appeareth in those words Even so faith if it have not works is dead in it self and such faith he ascribeth to divels who questionlesse have not true justifying faith Lastly in the 16. ver he compareth that faith which he denieth to justifie with a dead body but such is not true and
wheresoever he dwelleth is effectuall in working the Word and Sacraments are not so Quest 66. What are the Sacraments Ans They are sacred signes and seales set before our eyes and ordained of God for his cause that he may declare and seale by them the promise of his Gospel unto us to wit that he giveth freely remission of sinnes and life everlasting not onely to all in generall but to every one in particular that beleeveth for that onely sacrifice of Christ which he accomplished upon the Crosse a Gen. 17.11 Rom 4.11 Deut. 30.6 Levit. 6.25 Heb. 9.7 8 9 24. Ezek. 20.22 1 Sam 17.36 Esay 6.6 7. Esay 54.9 The Explication THe right and direct method of interpreting this doctrine of the Sacraments requireth that first we speak of the Sacraments in generall And this way may we not unfitly intreat in special of the Supper and Baptisme to wit if we take in declaring each Sacrament in speciall the same questions and that course and order of the same questions which we must observe and follow concerning the Sacraments in generall and lastly if we apply those testimonies which speak of the Sacraments in generall to the handling and declaring of the Sacraments in speciall The chiefe Questions concerning the Sacraments 1. What Sacraments are 2. What are the ends of Sacraments 3. In what Sacraments differ from Sacrifices 4. In what they agree with the word and in what they differ from it 5. How the Sacraments of the Old and New Testament agree 6. What are signes and what the things in the Sacraments and in what the things differ from their signes 7. What sacramentall union is 8. What formes of speaking of the Sacraments are usuall to the Church and Scripture 9. What is the lawfull use of the Sacraments 10. What the wicked receive in the use thereof 11. How many Sacraments there are of the New Testament 1. What Sacraments are The originall of the word Sacrament THat we may know what Sacraments properly are the name it selfe of Sacrament is first to be considered Among the ancient Romans this word Sacrament signifieth a peece of money which two parties putting one the other in suite laid down in some sacred place or left in custody of the High-Pontife or Priest with this condition that he who gained the suite should have his part entire againe and he who was cast in the cause should lose his part to the common Treasury in lieu of his wrongfull molesting the other party This signification nothing pertaineth to this place It also signified a solemne forme of an oath taken in warre which they called a military Sacrament so called of Sacrando that is of sacring or consecrating them because by that oath every one was consecrated or destined to his Captaine and not to any other to serve him Hereof it is that some will have these ceremonies instituted by God therefore to be so called for that as Souddiers did oblige and binde themselves by that military Sacrament unto their Captaine so we binde our selves unto our Captaine Christ by a solemne oath in the presence of God Angels and Men. This truly is no unapt or unmeet Metaphor but yet I think rather that the originall of this name came from the old Latine Translations in which wheresoever the word Mystery is used in the New Testament for the same they commonly in Latine put the word Sacramentum Now Mystery cometh from the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to institute instruct or initiate one in the holy matters or matters of Religion But that Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from another which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to shut because as Eustathius saith they who are initiated or entered in holy rites were to shut their mouth and not to utter those things which were secret Now a mystery is said to be either a secret thing it selfe or the signe of a secret thing or that which hath a secret signification which none understand but they who are initiated in holy rites By a signe we understand an externall and corporeall thing and action or a ceremony instituted and ordained by God which betokeneth a certaine internall thing and spirituall Which the Grecians call a Mystery and is otherwise called of the Latine Divines a Sacrament And some such signes God alwayes would have to be extant in his Church whereby both the good will of God towards men might be recorded and made known and that men of the other side might declare and shew their faith towards God and other duties of piety and godlinesse Sacraments therefore are so called Mysteries because they have a secret signification which none understand but they who are initiated and instructed concerning the substance of sacred matters or the points of Christian Religion Neverthelesse the word Sacrament is used in divers significations in the writings of famous Divines of which these are chiefe 1. For a rite or externall ceremony which sense is proper and naturall to the word 2. For the signes themselves 3. For the thing signified by the signes 4. For the signes and thing signified both together Having seen now what the name of Sacrament signifieth it resteth that we consider the thing it selfe and define what Sacraments are The definition whereof is this Sacraments are rites or ceremonies instituted by God to this use The definition of Sacraments That they might be signes of the Covenant to wit of Gods good will towards us and of the bond of the Church whereby it covenanteth faith and repentance and that they may be marks and cognizances whereby to distinguish Gods Church from Gentiles and Sectaries The definition of Sacraments In the Catechisme they are thus defined Sacraments are sacred signes and feales object to our eyes ordained and instituted by God that by them he might the more declare and seale the promise of his Gospel unto us The parts of this definition are in number three The first part appertaineth to the kinde of Sacraments the latter two to their difference To the kinde whereof they are it appertaineth The Sacraments are sacred seales that they are sacred and ocular signes and seales that is divine and signifying or betokening sacred things such as belong to Gods worship and the salvation of men A signe and a seale differ one from the other as a generall thing from a thing more speciall For every seale is a signe but not every signe a seale A seale certifieth and confirmeth a thing What a signe is A signe onely sheweth it A signe is a thing signifying somewhat else then that which it sheweth to the senses and inducing something else into the cogitation as Augustine defineth it or a signe is that whereby the understanding understandeth some things else besides the signe it selfe apprehended by the sense So words are the signes of things Moreover signes are of two sorts some are onely signifying others are confirming also Two
union and Sacramentall union must be such as agreeth to all Sacraments else shall it be no Sacramentall union in generall but in speciall The union in the Supper and The union in Baptism Others are of opinion that there is a corporall copulation of the signe and the thing signified The Sacramentaries opinion confuted making one masse and co-existence of both in one place But this kinde of co-existence and containing of one the other is no Sacramentall union because it agreeth not unto all Sacraments Therefore Sacramentall union is not corporall neither consisteth it in a presence of the thing and signe both in one and the same place and much lesse in any transmutation or transubstantiation but it is relative or respective and consisteth in these two things In what Sacramentall union consisteth 1. In a similitude and proportion of the signes with the thing signified whereof Augustine thus speaketh If saith he Sacraments had not a certaine similitude of those things whereof they are Sacraments they should be no Sacraments 2. In the joynt-exhibiting or receiving of the things and in the lawfull and right use Epist 23. ad Bonifacium which cannot be without faith as hereafter shall be declared The faithfull only in the lawfull and right use receive the signes of the Ministers and the things signified of Christ and when we so receive both that is the signe and the thing signified the same is called Sacramentall union Proofes of Sacramentall union The proofe hereof is two-fold the first proofe is drawn from the nature of a Sacrament A Sacrament is a respective or relative word The foundation or matter in the Sacraments are the rites and ceremonies or externall visible actions instituted by God which are performed by men after a certain and solemne manner and are called by a relative or respective name Signes or Sacraments The terme respected or correlative is Christ and the communion of Christ and all his benefits or the internall spirituall working of God in us according to the promise of the Gospel this is called the thing signed or signified by the Sacrament because it is signified and confirmed by the outward rite The Relation it selfe is the ordination of the foundation to the terme that is of the rites to signifie the thing The correlatives are the things signified and the signes Hereby now appeareth that a Sacramentall union is nothing else but a relation of a sign to a thing signified Whence this infallible rule ariseth while the relation remaineth the thing and signes are coupled and when it ceaseth they are dis-joyned the meaning whereof is that as long as Gods order is retained in the signe and the things signified so long are the things exhibited and sealed with the signes but when Gods prescript ceaseth there can no longer be any exhibiting or sealing of the things by the signes The second proofe issueth out of the naturall proportion of Sacraments Sacramentall union is such as agreeth to all Sacraments therefore look what was the union of Christ with the old Sacraments such is it now with our Sacraments else either those Sacraments were no Sacraments or that union was no Sacramentall union namely such as agreeth to all Sacraments But that union could be no other but respective union Therefore Sacramentall union is now also respective 8. What phrases and formes of speaking of Sacraments are usuall unto the Church and Scripture Proper formes of speaking THe formes of speaking of Sacraments are partly proper and partly figurative The proper are 1. When the Sacraments are called tokens signes seales pledges and those sealing and confirming unto us that God will give those things which he hath promised Rom. 4.11 Gen. 17.11 So Circumcision is a seale of the righteousnesse of faith And it shall be a signe in thy flesh So bread is a signe of the body of Christ 2. When unto the signe are expresly signified adjoyned promises namely that receiving the signes we shall receive the things by them Mat. 16.16 Pigurative formes of speaking as when it is said He that shall beleeve and be baptized shall be saved A figurative or Sacramentall kinde of speaking is 1. When the names of the things are given to the signes as the Paschall Lamb is called the Passeover The rock was Christ 1 Cor. 5.7 1 Cor. 20.16 The bread is the body of Christ 2. Contrariwise when the names of the signes are attributed to the things as Christ is our Passeover 3. When the properties belonging to the things are attributed to the signe as The bread which we break is it not the communion of the body of Christ So Baptisme is said to wash away sinnes to save to regenerate 4. When contrariwise the properties of the signes are attributed to the things themselves Acts 22.16 Ephes 5.26 1 Pet. 3.21 Titus 3.5 1 John 1.7 John 1.33 John 16. as The rock was Christ We are washed by the bloud of Christ. All these phrases of speech signifie the same thing which is the promise of God adjoyned to the ceremony and this therefore 1. Because the signes represent and seale the things Baptisme is the washing of regeneration 2. Because the things and the signes are together received by the faithfull in the right use thereof Briefly A Sacramentall forme of speech is wherein the name or properties of the signe are given to the thing signified or of the contrary the name of the thing signified to the signe and the meaning is not that the one is changed into the other but that the signe representeth and sealeth the thing signified The cause of Sacramentall phrases and termes is the proportion between the signe and the thing signified Ad Bonifacium Epist 23. whereof Augustine thus discourseth If Sacraments had not a certaine similitude of those things whereof they are Sacraments they should be no Sacraments Now out of this similitude they beare for the most part the names of the things themselves As therefore the Sacrament of the body of Christ is after a certaine manner the body of Christ and the Sacrament of Christs bloud is Christs bloud so the Sacrament of faith is faith And in another place The things which signifie In Lev. quaest 57. are usually called by the name of the thing they signifie Hence it is said The Rock was Christ for he said not The Rock signifieth Christ but as if it had beene that which verily in substance it was not but onely by meere signification 9. What is the right and lawfull use of Sacraments In the right use of Sacraments is respected THe right use of Sacraments is when the rites appointed by God are used by the faithful and penitent as signes of grace and pledges of Gods good will towards them It consisteth therefore in these three things The institution of Christ which must be pure When the rites ordained of God are observed and not corrupted The institution of Christ is to be
we are washed with the water of Baptisme Ans In the institution of Baptisme the words whereof are these Mat. 2â— 29 Goe and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned a Mat. 16.16 This promise is repeated again whereas the Scripture calleth Baptism the washing of the new birth b Titus 3.5 and forgivenesse of sinnes c Acts 22.16 The Explication THe confirmation of the definition and chiefe ends of Baptism is contained in the words of the institution Mat. 28.19 Mark 16.16 which are read in S. Matthew and S. Marke Go and teach all nations baptizing them in the name of the Father and the Son and the holy Ghost He that shall beleeve and shall be baptized shall be saved but he that will not beleeve shall be damned These are briefly to be expounded and declared Teach all Teach all and not some Nations neither Abrahams posterity onely Here is the difference of the Sacraments of the old and new Testament For Christ did not institute this new Sacrament for the Jewes only to whom properly did belong the old Sacraments but to all others also succeeding Baptising them That is all who by your doctrine come unto me and are made my disciples And among them are numbred the Infants also of such as come unto Christ or are Christs disciples For their Infants also are disciples as being borne in the schoole of Christ For to be borne in the Church serveth to the Infants in stead of their profession The word is to go before the Sacrament The order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of men of yeeres which should be converted unto the faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifieth that the Word ought to go before and then the Sacraments to follow Foure things signified in these words In the name of the Father Son and holy Ghost used in Baptisme In the name of the Father and the Son and the holy Ghost These words in the name signifie 1. That Baptisme was instituted by the common commandement and authority of these three and that these three persons doe command that they who will be members of the Church be baptized Wherâ—fore it is of like force when the Minister baptiseth as if God the Father the Son and the holy Ghost did baptize And hereof also it is manifest that these three persons are the three subsistents or persons of the God-head and are one true God into whom we are baptized 2. They signifie that these three persons confirme unto us by their owne testification that they receive us into favour and performe that unto us which is signified by baptisme which is salvation if we beleeve and be baptized where is noted the principall end of Baptisme 3. To be baptized in the name of the Father the Son and the holy Ghost is That he which is baptized be bound to the knowledge faith worship trust honour and invocation of this true God 1 Cor. 1.13 who is the Father and the Son and the holy Ghost This is the second end of Baptisme which Paul also in these words declareth were yee baptized into the name of Paul As if he should say Ye ought to be his to whom ye have given your name and bound your selves in Baptisme 4. Baptising them in the name of the Father the Son and the holy Ghost that is baptising them by invocation of the three persons invocating the name of the Father the Son and the holy Ghost upon them Which three persons receive us into favour And the Father verily receiveth us into favour for the Sonne by the holy Ghost whom the Sonne giveth us from the Father He that shall beleeve This condition is added unto the promise For they who are baptized cannot receive that which is promised and sealed in Baptism but by faith so that without faith neither is the promise ratified nor the Baptisme availeable And in these words is noted briefly the right use of Baptisme in which right use the Sacraments are ratified to them which receive them with a true faith What is the right and lawfull use of Baptisme But in whatsoever corrupt and unlawfull use and administration the Sacraments are no Sacraments but are Sacraments to them only who receive them with a true faith The right and lawfull use then of Baptisme is when the converted are baptized with observation of that rite and end which Christ appointed that is 1. When the ceremonies or rites instituted by Christ in Baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oyle spettle and exorcisme or conjuration tapers salt The drosse which the Papists bloud with the simplicity of Christs institution in baptism is to be rejected and such like wherewith the defile Baptisme is to be thrown away Object But these appertaine and belong to order and comelinesse Ans The holy Ghost knew well enough what did appertaine to order and comelinesse in Baptisme Rep. But they appertaine to the signifying of some thing Ans It belongeth not to men to institute any signe of Gods will This also we are to judge and think of other ceremonies of the same hatching 2. The use of Baptisme is right When Baptisme is given to them for whom it was instituted which are all the converted or members of the Church and When of these it is received with a true faith according to that Acts 8.37 If thou beleevest with all thine heart thou maist be baptized 3. When Baptisme is used to that end whereunto it was instituted not to the healing of cattell and such like abuses 4. When Baptisme is administred by them to whom Christ hath given it in charge that is the Ministers of the Church whom Christ hath sent to teach and to baptize not by women or any other which are not sent of God And shall be baptized He would confirme us also by the outward signes and therefore this is added and shall be baptized that we may know that not only by faith but by the outward signe also we are assured that we are of the number of them who shall be saved Shall be saved That is let the baptized know that he hath those benefits which are signified by the ceremony or outward signe that is that he is justified and regenerated if he beleeve For without faith the promise is not ratified neither doth Baptisme profit at all Unto both both unto faith and unto Baptisme the promise is adjoyned but in a diverse manner unto faith as a necessary mean to apprehend salvation unto baptisme as a signe sealing the salvation we apprehend He that will not beleeve shall be condemned That is though he
in the Supper 8. Who are to come to the Supper 9. Who are to be admitted to the Supper The three former of these belong to the 75. and 76. Questions of the Catechism the fourth to the 77 78 79. the fifth to the 80. the sixth seventh eighth and ninth to the 81. and under them they shall be placed and handled 1. What the Supper of the Lord is The names given to this Sacrament and the reason of the names FIrst we will see by what names the Supper of the Lord is called then we will in few words define what it is This action or ceremony or rite instituted by Christ a little before his death is called The Lords Supper It is called 1. The Lords Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the Church for her liberty in case of this quality hath changed For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time then in the morning or at noon day to wit because of the eating of the Paschal Lamb which by the law was to be celebrated in the evening and was afterwards to be abolished by this new Sacrament It is called of S. Paul 2. The Lords Table The Table of the Lord. It is likewise called Synaxis that is a covenant 3. A covenant of assembly in respect of the assembly and convent of the Church because some either few or many must assemble and meet together in celebrating of the Supper for in the first celebration the disciples were present to them it was said Take this and divide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution where in the end he addeth 1 Cor. 11.20 35. When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the Supper this end of the Supper doth evidently enough shew in that it was instituted to be a token and even a bond of love For wee that are many 1 Cor. 10.17 are one bread and one body It is called also the Eucharist 4. The Eucharist because it is a rite and ceremony of thanksgiving Last of all 5. A Sacrifice it is called also a Sacrifice not propitiatory or meritorious as the Papists dream but gratulatory because it is the commemoration of Christs propitiatory sacrifice And at length it was also called Missa from the offering or from the dismissing of the rest who might not communicate after the Sermon which went before the celebration was finished We retain the name left in Scripture and call it The Lords Supper Now let us come to define the Lords Supper The definition of the Lords Supper The Lords Supper is a ceremony or Sacrament instituted and appointed of Christ unto the faithfull for a memoriall of him whereby Christ doth certainly promise and seal unto me and all the faithfull first That his body was offered and broken on the crosse for mee and his bloud shed for me as truly as I see with mine eyes the bread of the Lord to be broken unto me and his cup distributed And moreover That hee doth as certainly with his body crucified and his bloud shed feed and nourish my soul unto everlasting life as my body is fed with the bread and the cup the Lord received from the hand of the minister which are offered to me as certain seals of the body and bloud of Christ It may be also more briefly defined on this wise The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithfull that by these signes he might testifie that hee hath delivered and yeelded his body unto death and hath shed his bloud for them and doth give them those things to eate and drink that they might be unto them the meat and dâ—ink of eternall life and that thereby also hee might testifie that hee would dwell in them nourish and quicken them for ever And again That of the other side he might by the same signes binde them to mutuall dilection and love seeing Christ spareth not to give his body and bloud for us This is confirmed not only by Christ in the Evangelists but also by Paul who expresly saith The cup of the blessing which wee blesse is it not the communion of the bloud of Christ Moreover The signe and things signified in the Lords Supper the signes in the Sacrament are bread and wine bread broken and eaten wine distributed and taken The things signified are 1. The breaking of the bodâ— and the shedaing of the bloud of Christ 2. Our union and conjunction with Christ by faith so that wee draw life everlasting from him and are made partakers as of Christ himselfe so also of all his benefits as the branches are made partakers of the life of the vine Wee are advertised of this our union and communion with Christ 1. By the proportion which the signes have with the things 2. By the promise which is adjoyned And the proportion doth chiefly propose and shew two things unto us 1. The sacrifice of Christ 2. Our communion with Christ because the bread is not only broken but is also given us to eat Breaking of the bread a part of the ceremony Now the breaking of the bread is a part of the ceremony because unto it a part of the thing signified doth answer namely the breaking of Christs body of which signification of this signe Paul doth testifie when he saith 1 Cor. 11.24 This is my body which is broken for you Here receiving and eating is part of the ceremony whereunto doth answer the thing signified to wit the eating of Christs body Now this divine and spirituall thing namely the breaking and communicating of Christs body is signified and confirmed by this ceremony which is the breaking and receiving of bread for two causes 1. Because Christ commandeth these rites unto which we ought to give no lesse credit then if Christ himself did speak with us 2. Because he annexeth a promise that they who observe these rites with a true faith must be assured and certain that they have communion with Christ. Wine is added that wee should know the perfection and accomplishment of our salvation to be in his sacrifice and that there was nothing which could be further desired The wine is severed from the bread to signifie the violence of his death because the bloud was sundered from his body 2. What are the ends of the Lords Supper THe ends for which the Lords Supper was instituted are Confirmation of our faith That it might be a confirmation of our faith that is a most certain testification of our communion and union with Christ
your salvation and the salvation of the whole Church Is broken Object But Christs body neither is nor was broken Answ Paul hath a respect to the signification which the breaking of the bread did import now this breaking signifieth the pains and renting of Christs body and the violent sundering of his soule and his body one from the other For as the bread is broken and parted into divers parts so the soul and body of Christ were separated and parted from each other Wherefore the property of the signe is here attributed to the thing signified Doe this These words are a commandement to observe the ceremony which Christ instituted This to wit this which ye see me do do you also henceforth in the Church that is being gathered and assembled together take bread give thanks break it distribute it eat it c. He understandeth the whole action which he commandeth and that to us which beleeve and not to the Jewes who were ready to crucifie him In remembrance of me That is thinking and mediating of my benefits which I have done for you and which are by these rites recalled into your memory and further verily feeling and finding in heart that I give you these my benefits and therefore celebrating them by publick confession before God and Angels yea before men also and so giving mee thanks for them Wherefore the end of Christs Supper is remembrance The end of the Supper is the remembrance of Christs benefits which is not a meer meditation on the history but a calling to mind the death and benefits of Christ and a faith whereby we apply Christ and his merit unto us and gratefulnesse or a publick confession of his benefits This remembrance is the whole whose parts are the memory of Christs benefits faith whereby we apply Christ and his merit unto us thankfulnesse or publick confession of his benefits Whence it is manifest that the Supper was instituted to this end to be unto us a memoriall of Christ putting us in mind what and how great blessings he hath purchased for us and with what and how exquisite torments and bitter death hee obtained them confirming in us also our faith whereby wee apprehend them Wherefore it followeth not Christ did institute his Supper for a remembrance of him Therefore hee did not institute it for confirmation of our faith For this objection is no lesse frivolous then if I should say The holy Ghost confirmeth our faith Therefore the Supper doth not For as it hath been said before the reason followeth not to the removing of the instrumentall cause by the putting of the principall cause as neither doth it follow to the deniall of a part by the putting of the whole for remembrance compriseth the remembring of Christs benefits faith and thanksgiving For by his sacraments Christ remembreth us of himselfe and his benefits and by his sacraments hee raiseth and establisheth in us our trust and confidence in him and further of that remembrance of Christs benefits it must follow that we also yeeld thanks unto him therefore publikely So then the Supper is not only to admonish us of our duty as some think but it must first represent unto us Christs benefit and then afterwards our duty for where no benefit is there we cannot be thankfull Drink ye all of this This commandement of Christ we oppose against the sacriledge of the Pope who bereaveth the Laity of the cup Against Popish administring the communion under one kind and against that sophisticall figment of concomitancie of the bloud with the body under the form of the bread Christ biddeth all eat and all drink The Pope will not permit all to drink but the Priest only the Lay-men he suffereth to eat only because saith he they drink it eating This shamefull dealing is reproved and confuted by Christs commandement Drink ye all of this Here the Popes Sophisters cavill with us telling us that this commandement which we urge and presse on them pertaineth only to the disciples then present who were no Lay-men but Priests But we answer 1. That they fondly imagine Christs disciples to have been Masse-mumming Priests 2. There is no such difference in Scripture as they put of Priests and Lay-men seeing the Scripture intituleth all the faithfull priests of God He hath made us kings and priests unto God Rev. 1.6 1 Pet. 2.9 5. even his Father Ye are a royall and holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ 3. Under this pretext and colour the whole Supper might be taken away from the Laity especially from women if it were true that such men only were to be admitted to the Supper as were at the first Supper Their tale of concomitancy is an impious and sacrilegious pretext which Christ confuteth and discovereth to be false when he calleth the bread by it self his body and the cup by it self his bloud and reacheth both apart to his disciples to be eaten and drunk and commandeth them henceforth to be so ministred apart This cup is the new Testament Or the Covenant as both the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek and * Berith Hebrew word admitteth Now it is called the new covenant that is renewed or to speak in a word fulfilled And this new covenant is our reconciliation with God the communion and participation of Christ and all his benefits by faith in the sacrifice of Christ now fulfilled and finished without any observation of the ceremonies of the old Passeover The Supper is called the new Covenant How the Sacrament is called the new Covenant because it is a signe and a seale of this covenant signifying and sealing unto us our reconciliation with God and our conjunction with Christ which is wrought by faith Now Christ in calling the Supper the new Covenant 1. Comprehendeth both the promise and the condition which is expressed in the promise namely our faith and repentance whereof also it followeth that the Supper was for this cause also instituted that it might be a bond to bind us to lead a Christian life 2. Hee maketh an opposition between the new Covenant and the old Covenant which was the Passeover together with the rites thereof For the Supper signifieth Christ offered the Passeover signifieth Christ who should be offered There is notwithstanding no small similitude and agreeing of both for both signifie our reconciliation with God and conjunction with Christ Hence also we conclude that the drinking of Christs bloud is not corporall for the new Testament is but one and all the elect before Christs birth appertain thereunto In my bloud which is shed for you for remission of sins The bloud of Christ is his death In the bloud of Christ is as much as to say In the death or for the death of Christ The shedding of Christs bloud is the merit for which being apprehended of us by faith we receive remission of sins For as often as ye shall eat The
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 â—phes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâ—ist 23. ad Bonifâ—â— This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
finer manner but simply rejecteth all eating of his flesh with the bodily mouth We may not therefore forge any corporall eating in the Supper contrary to the Gospel 6. The conceit of a corporall presence and feeding on Christs flesh under the bread is wholly different and diverse from the formall consideration of a Sacrament Therefore it is to be rejected The Antecedent is proved because it cannot be accounted either for the signe or the thing signified of which two every Sacrament wholly consisteth It is not the signe or sacrament because it is not object to the senses and if it were there is nothing which it might signifie And further it hath no proportion or similitude with the thing that is with the spirituall eating Neither can it be said to be the thing signified seeing the Scripture no where speaketh of an essentiall transfusion and reall commixtion of Christs flesh with our bodies neither can there be any except wee entertain the follies and dreams of Eutychians and Swenckfeldians For the sacraments testifie of those blessings only and them onely doe they seale unto us which are contained in the promise of the Gospel Againe it is not the thing signified because this eating may be without faith and is common to the godly and ungodly But the things signified in the sacraments are received by faith alone and of the faithfull and godly alone Besides if it were the thing signified none had ever beene sayed or at any time should have beene saved without it For in all Sacraments the things signified are the same and are given to all that are to be saved because they are the benefits of the Messias comprehended in the promise of the Gospel which benefits are the same unto all and without them no man is saved Therefore no place is left for a substantiall presence and mouthy eating of Christs body under the bread or under the forme of bread and this substantiall presence and mouthy eating is indeed nothing but a vaine name and Idoll in the world Object The corporall eating is a signe of the spirituall eating and a singular confirmation of faith Therefore Christs body is also a Sacrament or signe and invisible grace is the thing signified Answ The Antecedent is denied 1. Because Christs flesh under the bread is invisible Therefore it cannot signifie another invisible thing or strengthen faith For Sacraments or signes ought to be visible so that it deserveth not saith Erasmus to be called a Sacrament which is not accomplished by an externall signe For to this end and use are they given of God that they may as it were effectually shew to our outward senses that which is promised in the Word and performed by the holy Ghost in our hearts that they may be visible testimonies and pledges of the promise of grace exhibited and applyed Whence is that saying of Austine a Sacrament is a visible word And Lib. 19. cap. 18. cont Fault lib. 2. cap. 1. De Doct. Christ de Catech-rud ca. 26. Prosp in sentent it is a visible forme of invisible grace And A signe is a thing besides that forme which it presenteth to our senses causing something else by it selfe to come into the knowledge And the signes indeed of divine things are visible but the things themselves are invisible And that of Prosper The sacrifice of the Church consisteth in two things in the visible forme of elements and the invisible flesh and bloud of our Lord Jesus Christ in the Sacrament or signe and in the thing of the Sacrament that is the body of Christ Therefore no thing or action which is invisible insensible and not naturall can make the nature or appellation of a Sacrament And consequently they who will have Christs flesh in under or with the bread to be a Sacrament or will have the bread to be transsubstantiated into his flesh let them shew us a visible or sensible eating of it in the Supper lest they seeme to dissent from the ancient Fathers 2. There must be an analogy and proportion betweene the signe or Sacrament and the thing signified or the thing of the Sacrament For Except the Sacraments saith Austine had some similitude of those things whereof they are Sacraments they were not verily and Sacraments Now Epist 23. ad Bonifacium if Christ flesh be also a Sacrament and the thing of those Sacraments be invisible grace what proportion then and similitude shall there be between the two Sacraments but seeing there can be none it followeth that Christs flesh may not be called a Sacrament as being no lesse the thing it selfe of the Sacrament then eternall salvation signified by way of proportion by visible bread as by a signe Wherefore the sacramentall eating which is done naturally by the mouth doth not belong unto the body of Christ considered by it selfe in any physicall or naturall respect because unto this sacramentall eating the externall signes only are object in their owne nature S. Austine demanding how bread is the body of Christ and wine his bloud These saith he brethren are therefore called Sacraments because in them one thing is seene and another thing understood That which is seene Serm-ad Infant hath a corporall forme that which is understood hath a spirituall fruit If then thou wilt understand the body of Christ here the Apostle speaketh to the faithfull Yee ar the body of Christ and his members If then yee be the body of Christ and his members your mystery is set on the table c. 7. The communion of Christ which is promised in his Word and sealed in his Sacraments is not corporall but spirituall But the communion of Christ which is given in the Supper is the same with that which is promised in the Word and sealed in all other Sacraments Therefore the communion of Christ in the Supper is not corporall but spirituall The Major is manifest For in the Gospel no other communion is delivered or specified but that which is spirituall The Minor also is evident because the same benefits are proposed in all the promises of the Gospel which are presented and offered in the Sacraments For the Sacraments are the visible word because they promise that which the Word promiseth by visible signes and are seales of the promise of the same grace 8. There is one and the same signification of all the Sacraments of the Old and New Testament and in them one and the same communion of Christ But the signification of all other Sacraments and their communion is spirituall onely Therefore there is no other in the Supper The Minor is granted on all sides The Major is demonstrated by the Apostle in these words 1 Cor. 12.13 10.2 By one spirit we are all baptized into one body And All were baptized unto Moses in the cloud and in the sea and did all cate the same spirituall meate Object There is not the same thing signified of all Sacraments For in Baptisme the thing
faith whilst we distinguish and separate that which is divine from that which is humane and joyning them againe after their separation confesse one God and man yea we our selves are made his body by this Sacrament and knit and united to our head by the thing signified by the Sacrament De divina mensa Et quod The Canon of the Nicene Councell Againe here also is the Lords Table Let us not childishly cleave to the bread and wine set before us but lifting up our minds on high by faith let us consider that on that Table is set the Lamb of God taking away the sinnes of the world which is offered of the Priests without killing and let us truely receiving his precious body and bloud beleeve that they are SIGNES of our resurrection For therefore we receive not much but little thereby to acknowledge that it is not received to satisfie In Litur de Trin. l. 8. Orat. de pas but to sanctifie us Basil We have set on the Table the figures of the sacred body and blood Hillarie The bread and wine received and drunke effect and worke that both we are in Christ In 1 Cor. 11. and Christ in us Gregory Nazianzene The figures of the precious body and bloud of Christ Ambrose Because we are delivered by our LORDS death being mindfull thereof in eating and drinking wee Signifie or Represent the flesh and bloud that were offered up for us De Sacr. l. 4. c. 5. Cont. Adim cap. 12. In Psa 3 Epist 23. ad Bonisac Againe This oblation is the FIGVRE OF THE BODY AND BLOVD of our LORD Jesus CHRIST Augustine Our Lord doubted not to say This is my body when he gave a TOKEN of his body Againe The Lord admitted Judas to that banquet wherein he ministred and gave to his disciples the FIGVRE of his body and bloud The same Father saith Vnlesse Sacraments had a certaine likenesse of the things whereof they bee Sacraments without question they were no Sacraments And in consideration of this likenesse oftentimes they beare the names of the things themselves As therefore the Sacrament of the body of CHRIST is AFTER A CERTAINE MANER the body of Christ and the Sacrament of Christs bloud is his bloud so the Sacrament of faith is faith In senten Prosper de ause dist 2. c. Hoc est Againe As then the celestiall bread Christs flesh is IN SOME SORT called Christs body whereas indeed it is a Sacrament of Christs body namely that visible palpable and mortall body which was nailed on the Crosse and the sacrificing of his flesh done by the hands of the Minister is called Christs Passion death and crucifying NOT IN THE TRVTH OF THE THING but in a mysterie SIGNIFYING it So the Sacrament of faith by which is meant Baptisme is faith Serm. ad infant Also These my brethren are therefore called Sacraments because in them one thing is seene another understood That which is seene hath a bodily forme that which is understood hath a spirituall fruit or benefit In Mat. Hom. 83. Chrysostome This is my bloud which is shed for the remission of sinnes which Christ said to shew that his Passion and Crosse was a mysterie and to comfort his disciples Dialog 1. Theodoret Our Saviour verily changed the names of the signes and the things signified and gave the same name to the body which is proper to the signe and that to the signe which is proper to the body The cause of this change is manifest to them that are entred into the first principles of divine mysteries For he would that they who use the Sacraments should not bend and set their minds on the nature of the things which are seene but for the alteration of the names should beleeve that alteration which is made through grace For he who tearmed that by name of corne and bread which is by nature a body and called himselfe a vine he honoured the signes which are seene with the title and name of his body and bloud not by changing the nature but by adding grace to the nature Macarius the Monke hath a famous saying to this purpose Hom. 27. Bread and wine are a correspondent type of his flesh and they who receive the bread which is shewed eate the flesh of Christ spiritually Other testimonies for briefenesse sake we omit Of Transubstantiation NOw it is easie to see what we are to think of Transubstantiation even that it is an impious invention and device of the Papists which also we will shew and prove briefly by divers reasons But first we must declare in a word what the Papists properly meane by their Transubstantiation They suppose that by force of Consecration that is of uttering these words upon the creatures of bread and wine This is my body This is the cup of the new Testament in my bloud the bread and wine is substantially converted or turned into the body and bloud of Christ the formes onely or accidents of bread and wine remaining namely the shape or figure the heat the taste the weight c. They therefore call these words of Consecration operatorie and effective able to work and effect the conversion and change and they say that the change is fully accomplished in the very last instant of uttering the syllable * The Latine particle was UM hoc est corpua me VM which I chose rather to resemble by the English forme of Consecration DY This is my boDY and then there is no longer bread and wine but the body and bloud of Christ is present and is contained under the forms of bread and wine and is eaten and drunk in the Eucharist or Supper by the mouth of the Communicants Concerning the manner of the change it is not agreed on by all Some say that the substance of bread and wine is by Transsubstantiation changed into the substance of Christs body and bloud so that the bread and wine is essentially made the very body and bloud of Christ the externall formes only remaining and this they terme a substantiall change or change of the substance What the Papists call a substantiall change Others are of opinion that the substance of bread and wine is not changed but vanisheth by annihilation or by being brought to nothing and that then the substance of Christs body and bloud succeedeth in place thereof so that the substance of Christs body and bloud after the consecration cometh under these formes and accidents under which before was the substance of the bread and wine And this they call a formal change or a change of formes Lombard in his Sentences expoundeth both these opinions What they call a formall change Li. 4. di 11. Tho. Aqui. p. 3. q. 78. a. 5. and seemeth to approve the former alone Howbeit they call both these changes by the name of Transsubstantiation They affirm also that the particle This in the words of consecration doth note some indeterminate
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
hell or in the greatest matter of all others impiously to blaspheme if this be not The second Argument THe blasphemie of Samosatenus Arrius and the late Anti-trinitaries is this That Christ-man is not properly and by nature God but onely by an accidentall participation of Divine properties majesty honour power and vertue The Ubiquitaries also maintaine the same consideration of the God-head of Christ-man while they define the personall union by his communicating alone of properties whereby the flesh of Christ is made omnipotent and every where So that now that man is and is called God not that hee is properly and by nature God but because in finite power majesty and glory is given him from God and all the gifts of the holy Ghost are bestowed on him without measure Now this accidentall bestowing of the God head and all the properties doth not make Christ to be properly and by nature God but only by divine grace or God unproperly so called because it is not the very essentiall God-head of the Word but a certain participation thereof in vertue and efficacy And therefore the sounder Fathers objected unto the Arrians that they took away the true and eternall God-head of Christ when they made him a God not by nature but by grace b participation onely of dignity and majesty Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onely take away his true and eternall God-head wee doe disclaime and accurse this their doctrine as blasphemous and hereticall And that they doe this their own words and opinions witnesse Brentius in recog p. 20 Anar Thes 10. â—â— p. Tubin Thes 25 26. and Apol. â—agr 29. as Brentius and Jacobus Andraeas and others of them in their writings Whence we conclude that the Ubiquitaries hold the same opinion with the Artians and the Anti-trinitaries of the God-head of Christ-man that is that all esteeme him for God not by nature but onely by grace of participation new temporary created adopted If these things be true Christ shall not be God and man Lib. 1. de Trinita but a divine man such as the Ubiquitaries repute him who as Servetus hold this opinion That God can communicate the fulnesse of his God-head give his divinity majesty power and glory unto man But wee execrate and detest the same blasphemy of both The third Argument NEstorius taught That the union of God the Word with man was wrought by the participation only of equality as touching majesty honour power vertue and operation Neither doth hee make the difference of the dwelling of the Word in mans nature which himselfe tooke and in other Saints to consist in any other thing than in those gifts and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter and in Christ except it be taken from the communication of the gifts or properties of the God-head and they contend that by this meanes this man which was taken by the Word is God because the Word doth nothing without him but all things by him This is nothing else than to make Christ man onely God by an accident Wherefore the doctrine of Vbiquity is altogether the same with Nestorius his heresie Tert. lib. de Trin pag. 6. 10. Tertullian saith If Christ be man onely how then is he present every-where being called upon and invocated seeing this is not the nature of man but of God to be able to be present in all places By this testimony is refuted the Ubiquity of the humane nature in Christ Object But the union of the divine and humane nature in Christ is unseparable Therefore wheresoever the divine nature is there is also the humane nature Ans It is true which is said that the union is unseparable The Word never forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soul is included in my body Wheresoever my body is there must my soule needs be neither is my soule at the same time without my body But the Word is not so in Christ-man But hee is so unseparably and personally in the humane nature as that he is together also without the humane nature in all the parts of the world as he filleth all and in holy men and Angels by his speciall presence The personall union of both natures doth not evert the generall action and working of his presence and majestie neither doth it let or hinder the speciall working of his presence because the Word is effectuall and worketh forcibly in the regenerate The generall points wherein the Churches which professe the Gospel agree or disagree in the controversie concerning the Lords Supper THey agree in these points 1. That as well the Supper of the Lord as Baptisme is a visible pledge and testimony annexed by Christ himselfe to the promise of grace to this end chiefly that our faith in this promise might be confirmed and strengthened 2. That in the true use of the Supper as well as in all other Sacraments two things are given by God unto us and are received of us namely earthly externall and visible signes are bread and wine and besides these also heavenly internall and invisible gifts as are the true body of Jesus Christ together with all his gifts and benefits and heavenly treasures 3. That in the Supper we are made partakers not only of the Spirit of Christ and his satisfaction justice vertue and operation but also of the very substance and essence of his true body and bloud which was given for us to death on the Crosse and which was shed for us and are truly fed with the self same unto eternall life and that this very thing Christ should teach and make known unto us by this visible receiving of this bread and wine in this Supper 4. That the bread and wine are not changed into the flesh and bloud of Christ but remain true and naturall bread and wine that also the body and bloud of Christ are not shut up in the bread and wine and therefore the bread and wine are called the body of Christ his body and bloud in this sense for that his body and bloud are not only signified by these and set before our eies but also because as often as we eat or drink this bread and wine in the true and right use Christ himself giveth us his body and bloud indeed to be the meat and drink of eternall life 5. That without the right use this receiving of bread and wine is no Sacrament neither any thing but an emptie and vaine ceremony and spectacle and such as men abuse to their owne damnation 6. That there is no other true and lawfull use of the Supper besides that which Christ himself hath instituted and commanded to be ketp namely this that this bread and this wine be eaten and drunken
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
conversion For repentance doth not comprehend both that from which we reclaime our selves and that whereunto we are changed But conversion comprehendeth the whole because it addeth that mutation and change on which ensueth a beginning of new life in a true faith Now repentance signifieth onely the griefe which is conceived after the fact or sin Moreover the name of repentance is of a larger compasse than the name of conversion For conversion is spoken only of the godly who alone are converted unto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentance is spoken of the wicked also as of Judas who indeed repented of his wickednesse but was not converted because the wicked when they sorrow or are grieved are not afterwards converted or corrected Thus farre have we discoursed of the names and appellations of conversion now let us examine what the thing it self is A definition hereof proposed by his parts may be deduced out of the 88. question of Catechisme to wit that it is a mortification of the old man and a quickning of the new man It is more fully defined on this wise Mans conversion to God is a mutation or change of a corrupt mind and will into a good stirred up by the Holy Ghost in the chosen through the preaching of the Law and the Gospel on which ensue good works or a life directed according to all the commandements of God This definition is confirmed by these places of Scripture Jerem. 4.1 Esay 1.16 1 Cor. 6.11 Psal 34.14 Acts 26.17 18 20. If tâ—â—ou returne returne unto me Wash you make you cleane But yee are washed but yee are sanctified but yee are justified in the name of our Lord Jesus and by the Spirit of our God Eschew evill and doe good The whole definition is set down in the Acts of the Apostles I send thee to open their eyes that they may turne from darknesse to light and from the power of Sathan unto God that they receive forgivenesse of sins and inheritance among them which are sanctified by faith in mee I shewed that they should repent and turne to God and doe works worthy amendment of life 3. What are the parts of Conversion The two parts of Conversion 1. Mortification 2. Quickning THe parts of Conversion are in number two as the Apostle sheweth The mortifying of the old man and the quickning of the new man So speak we better with the Apostle than if we should follow them who make Contrition and Faith the parts of Conversion Now by Contrition they understand also Mortification by Faith they understand the joy which followeth the study of righteousnesse and new obedience which are indeed effects of faith but not faith it self and Contrition goeth before Conversion neither is it Conversion it self nor any part thereof but only a preparing of men unto conversion and that in the Elect onely not in others And this is the reason why they begin the preaching of repentance from the law and then come unto the Gospel and so come back againe unto the Law The old man which is mortified is a meer sinner only namely our corrupt nature The new man which is quickned as hee who beginneth to cease from fins namely as our nature is regenerated The mortification of the old man Mortification or of the flesh is an annihilation and abolishment of the corruption of nature in us and containeth 1. A knowledge of sinne and of Gods wrath for sin 2. A griefe for sin and for the offending of God 3. The flying and shunning of sin Of this Mortification the Scripture testifieth thus If yee mortifie the deeds of the body by the spirit yee shall live Rent your hearts c. Come let us returne to the Lord c. Rom. 8 13. Joel 2.13 Hosea 6.1 By this appeareth that Conversion or Mortification is very unproperly attributed unto the wicked because in them is not any hatred or shunning of sin neither any griefe for sin all which Mortification doth comprehend Furthermore the knowledge of sin goeth before grief because the affections of the heart follow knowledge Griefe followeth the knowledge of sin in the wicked on a sense of some present and a feare of some future evill to wit of temporall and eternall punishments and this griefe in the wicked properly is neither a part of Conversion nor a preparation thereunto but rather a flight and backsliding from God and an entrance to desperation as appeareth in Cain Saul Judas c. It is called a grief not unto salvation and a griefe of the world Contrition not unto salvation causing death or a griefe not according unto God But in the godly griefe springeth from a sense of Gods displeasure which they seriously acknowledge and bewail and it is joyned with an hatred and detestation of the sin past and committed already and with an eschewing and avoiding all present and future sin This grief is a part of Conversion or at least a preparation to the same Contrition unto salvation 2 Cor. 7.10 and it is called Contrition unto salvation and a sorrow according unto God working repentance to salvation Now these three knowledge of sin griefe for sin and flying from sin differ in their subjects or places in man wherein they are seated The knowledge of sin is in the minde or understanding The griefe is in the heart The flying is in the will in that hee will not hereafter commit sin The averting is in the heart and will and it is an averting unto somewhat to wit an averting from evill unto good according to that of the Psalmist Psal 34.14 Eschew evill and doe good This former part of Conversion is called Mortification 1. Because as dead men cannot shew forth the actions of one that is living so our nature the corruption thereof being abolished doth no more shew forth nor exercise her actions that is doth no longer bring forth actuall sin originall sin being repressed For the dead bite not 2. Because Mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirit and for this cause Mortification is also called a crucifying of the flesh Rom. 6.7 Gal. â— 17 Gal. 5.24 They that are Christs have crucified the flesh with the affections and the lusts thereof 3. Because it is a flight or ceasing from sin Neither is it simply called mortification but the mortification of the old man because by it not mans substance but sin in man is destroyed The words Old man are also added for distinctions sake between the repentance of the godly and ungodly For in them not the man but the old man and in these not the old man but the man is destroyed The quickning of the new man is a true joy in God through Christ and an earnest and ready desire of orderning our
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
graven Images differ or are distinguished in matter or meaning for the first teacheth who is to be worshipped namely the alone true God the second sheweth how God is to be worshipped namely not by the inventions of men the first forbiddeth any other god besides the true God alone to be worshipped the second prohibiteth any other worship of that only true God then himselfe hath commanded Therefore they are diverse and distinct Commandements So of the contrary the Commandements touching concupiscence which some divide into the ninth and tenth that it is in sense and meaning but one Commandement both themselves are witnesses as often as in their Expositions and Paraphrases hereon they joyne this their ninth and tenth together and Paul also teacheth the same doctrine when he speaketh of all concupiscence as of one Commandement Rom. 7.7 I had not knowne lust to be sin except the Law had said Thou shalt not lust Wherefore the two first Commandements before specified are two divers Commandements and this last imagined by some to be two is but one Commandement But if therefore yet the tenth Commandement must be cut in two diverse Commandements because it distinctly maketh mention of divers things not to be coveted or lusted after namely our neighbours house and our neighbours wife it shall thereof follow that so many Commandements must be numbred as there are recited kinds of things in every Commandement 2. Doubtlesse those Commandements are divers and not the same which are distinguished of Moses by diverse periods or sentences and verses and those no whit different in themselves but one Commandement which are comprised of Moses in one period or verse But Moses hath distinguished the first Commandement which proceedeth Of not having strange gods from the second which is Of not making Idols in divers verses and periods Therefore they are distinct Commandements Contrariwise Moses hath not distinguished the Commandement touching the coveting of our neighbours house and wife by severall periods but hath comprehended it in one period or sentence therefore there is but one Commandement concerning concupiscence 3. Questionlesse Moses retained one and the same order of the Commandements both in Exodus and Deuteronomy But he transposeth in those places the words of the tenth Commandement touching the coveting of our neighbours wife for in Exodus is placed first Thou shalt not covet thy neighbours house and then followeth Thou shalt not covet thy neighbours wife but in Deuteronomy these words are foremost Thou shalt not covet thy neighbours wife and these follow Thou shalt not covet thy neighbours house Therefore these two members are parts of one Commandement else there can no ninth Commandement be assigned and the Adversary must needs say that Moses in one of these places confoundeth the ninth Commandement with the tenth and substituteth a part of the tenth in place of the ninth which absurdity Moses may by no meanes be accused of By this transposing therefore and displacing of the words the holy Ghoft doth sufficiently declare that he would have all to be but one Commandement whatsoever is read in the tenth Commandement joyntly comprehended and contained in one period or sentence 4. There is very great and weighty authority whereby this distinction of the Commandements is confirmed For thus doe the ancient Writers of the Jews Josephus and Philo a Ioseph l. 3. Antiq Iud. Philo in exâ—osit Decalog distinguish the first and second Commandement and knit up in one the tenth Commandement which our Adversaries divide into two In like sort doe the Greek Ecclesiasticall Writers divide the Decalogue as Athanasius Origen Gregory Nazianzene Chrysostome Zonaras and Nicephorus b Athanas in Syâ—ops script l. 2. Orig. l. 3. sup â—xod â—om 8. Greg. Naz. iâ— Carm. Chrys sive Aut. opti pers in Mat. 49. Zoâ— Tom 1. histor Ni ceph hist Eccles And unto this opinion and sentence subscribe also the Latin Ecclesiasticall Writers as Jerome Ambrose Sulpitius Severus and Austin c Hier. in cap. 6. ad c phe Aâ—â—bros in â—und loc ad Eph Sulp Sâ—ver lib. 1. hist sacrat Aug. l. quaest vet â—oâ— Toâ—t quaeâ—â— 7. l. 2. quaest sup Exod câ—p 7.1 Therefore this distinction of the Decalogue was of ancient reputed best and so received in the Greeke and Latine Churche We have therefore restored not changed or altered the Decalogue Now whereas Josephus Philo and some Greek Writers attribute to each Table five Commandements this maketh nothing against us For howsoever they so do yet herein they all agree that the words and clauses touching the worshipping of one God and not having any graven Image are two distinct Commandements and the clause touching Concupiscence maketh not two but one Commandement Likewise we finde another division in Augustine d August Epist 119. ad â—aâ— car cap. 11. quaest sup Exod cap. 7. which reckoneth onely three Commandements in the first Table and seven in the second But the Allegory of the Trinity whereon Augustine groundeth this reason is too weak a proofe for confirmation thereof Howbeit this we must observe that if the doctrine and purpose of the Decalogue touching the true God and his true worship be no way impeached but reserved whole and entire we ought not to maintaine any bitter contention about the reckoning or account of the Commandements in their Tables The third division of the Decalogue In'o the immediate and mediate worship of God 3. The Decalogue is divided according to the things themselves which are commanded or forbidden in the Decalogue into the immediate and mediate worship of God Generally in the Decalogue is commanded the worship of God that which is contrary to Gods worship is forbidden The worship of God is either immediate when Morall workes are immediatly performed unto God or mediate when Morall workes are performed unto our neighbour in respect of God The immediate worship is contained in the first Table and is either internall or externall The internall consisteth in this partly that we worship the true God and that that be performed unto the true God which is commanded in the first Commandement partly that the manner or forme of worship be right and lawfull whether it be internall worship or externall This forme which is to be observed in Gods worship is taught in the second commandement The externall worship is either private or publique The private containeth the private Morall works of every one which are alwaies to be of every man in particular performed as touching the confession of God in our words and works and this private worship is delivered in the third Commandement The publique worship consisteth in sanctifying of the Sabbath and is delivered in the fourth Commandement The mediate worship of God which containeth our duties towards men or our neighbours is delivered in the second Table and this likewise either externall or internall The mediate externall worship consisteth partly in the duties of superiours towards their inferiours and so of the contrary
those things which are in themselves indifferent are so liked of God that their contraries also are not of him disliked or disallowed insomuch that both of them may be done of faith which faith maketh both the worke and the person acceptable to God Thus farre have we proceeded in speaking of the commandement it selfe it remaineth that we prosecute the exhortation But first the doctrine touching Images sith it pertaineth to the Commandement is to be weighed and considered which is wholly contained in the two questions next insuing of the Catechisme Quest 97. May there then at all any Images or resemblances of things be made Ans God neither ought nor can be represented by any meanes a Esay 40.25 and for the creatures although it be lawfull to expresse them yet God forbiddeth notwithstanding their Images to be made or had as thereby to worship or honour either them or God by them b Exo. 34.17 23 24. 34.13 Numb 33.52 Deut. 7.5 12.3 16.22 The Explication AS concerning the words of the Commandement we are to observe that there are two parts of this second Commandement The former part forbiddeth Images to be made or had Thou shalt not make to thy self any graven Image nor the likenesse of any thing c. The second and latter part forbiddeth to worship them with divine honour Thou shalt not bow downe to them nor worship them In the former part question is made Whether all Images and if not all What Images are lawfull or not lawfull and How farre forth they are so In the latter Whether all bowing to Images be forbidden and can by no meanes be defended Of Images and Pictures in Christian Churches The chiefe questions concerning Images are these 1. Whether and how far forth Images in Churches are forbidden by this Commandement 2. Whether the worshipping of Images may be defended 3. Why they are to be abolished in Christian Churches 4. How and by whom they are to be abolished The two former of these fall under this 97. question of the Catechisme the latter belong to the 98. question immediatly following The Hebrew names of an Image THe usuall Hebrew words are Zelem and Themunah which signifieth an Image and Lpesel that is to say a graven Image and Hhezebh that is to say an Idoll or Statue derived from Hhazabh which signifieth to trouble to vexe or grieve fitly so called from the effect of Idolatry because and Idoll vexeth and grieveth the conscience The Greek names of an Image The Greeks call an Image and Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit any resemblance or likenesse especially that which men frame unto themselves thereby to represent and worship God whether it be a solid-bodied Statue or a bare and naked Image or Picture The Latine names Imago Statua Simulachrum Idolum A fond distinction of the Papists between the words Idolum and Simulachrum confuted by three reasons The word Imago with the Latins is any similitude represented and shadowed or painted the word Statua is any solid Image carved or cast and so is Simulacrum The self-same also doth the word Idolum signifie which of a Greek word is made a Latine Notwithstanding our late Popish Sophisters have invented a distinction between the words Idolum and Simulacrum thereby the more colourably to defend their worshipping of Images For they will have the word Simulachrum to signifie the Image of a thing truly existing in the world and the word Idolum to import an Image of some imaginary and counterfeit thing and therefore that Idols indeed and their worship are forbidden but not Images But the fondnesse and vanity of this distinction is apparent 1. Out of the derivation of both these words For the words Simulachrum and Idolum differ no more than these words panis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie the same thing even bread but herein only is the difference that the former is a Latine word the latter a Greek word For as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a forme or shape from formando which is to forme and fashion so the word Simulachrum is a counterfeit or shadow from the word Simulando which is to resemble counterfeit or shadow saith Lactantius 2. The Interpreters of Scripture use both these words indifferently For the Septuagint every-where translate the Hebrew word Hhezebh by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Interpreters translate it Simulacrum Thus the vulgar Laâ—in Interpreter rendreth this caveat Cavete vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Fugite Simulacra Flie Idols 1 Joh. 5.21 3. The use of both these words is indifferent in good and probable Authors Cicero in his first booke De Finibus speaking of the Atomâ— calleth them Imagines Idola both Images and Idols Euripides likewise termeth the ghosts of Polydore and Achilles Eurip. in Hecub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idoll Therefore an Idoll is not onely an Image of a feigned thing but of a true thing also Againe on the other side the word Simulachrum is used for the Image of a feigned thing For Pliny calleth the Idoll of Ceres a false goddesse Plin. lib. 13. c. 4. by the name Simulachrum and Vitruvius likewise termeth the Image or Idoll of Diana Simulachrum Wherefore false and feigned is this distinction of these Sophisters betweene the words Idolum and Simulachrum Thus much of the names used in divers languages to expresse that we call an Image Images and Pictures not simply forbidden Now to the question we answer that Images or Pictures are not here simply forbidden to be made or had at all because the Science of casting carving painting and embroidering is reckoned among those Arts and Crafts which are renowned and commendable and are profitable for mans life and are the gifts of God and God himselfe tooke care Exod 31.30 3â— 30 Syrac 38 2â— 1 Kings â— 30 10.20 Two â—orts of unlawfull Images 1. Images of God that Images should be made in his Tabernacle and Salomon provided that in his Throne Lions and in the Temple by Gods appointment and commandement Palme-trees and Cherubins should be carved and set up Neither is the reason hereof hard and obscure because writing and painting are profitable for the memoriall of things done for ornament and for a liberall and ingenuous delight of mans life Wherefore the Law forbiddeth not the use of Images but the abuse namely it forbiddeth that Images should be made as by them to represent or worship God or any creatures That Images of God are unlawful and forbidden in this Commandemenâ— proved by foâ—â—e season So that simply all Images or Pictures are not forbidden but onely some which are unlawfull are forbidden as first All Images and Pictures of God that is made to represent or worship God are simply here condemned as it is manifest By the end of the Commandement By
the holy Angels When they shall bring you to the Synagogues and unto the Rulers and Princes take no thought how or what things yee shall answer or what yee shall speake For the holy Ghost shall teach you in the same houre what yee ought to say Abuse of Christian liberty The abusing of Christian liberty or of giving of offence in things indifferent which is by using of the things indifferent to confirme errours in the minds of the Adversaries or in their minds that are weake or to alienate them from true Religion or by our example to provoke them to an imitation accompanied with an evill conscience Rom. 14.15 1 Cor. 8.9 Acts 18.18 If thy brother be grieved for thy meate now walkest thou not charitably destroy not him with thy meate for whom Christ died Take heed lest by any meanes this power of yours be an occasion of falling to them that are weake And hereof it is that Saint Paul maketh a vow that he might free himselfe from the suspicion of revolting from Moses Scandals and offences All scandals and offences given in manners when as namely they which professe true Religion lead a lewd and wicked life denying in their works the faith which in words they professe For thereby they give an occasion unto the adversaries and those that are weak to judge and speak ill of that Religion whose followers they see to live ill and therefore this is reputed and numbered among the chiefe contumelies and abuses of Gods Name Rom. 2.24 Psal 50.16 Esav 52.5 2 Tim. 3.5 The Name of God is blasphemed among the Gentiles through you Vnto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldest take my Covenant in thy mouth Having a shew of godlinesse but have denied the power thereof IV Vertue Thanksgiving Thanksgiving which is to acknowledge and confesse what and how great benefits and blessings we have received of God and unto what obedience towards God we are in respect of them bound and ready or prepared and that therefore we will yeeld unfeined obedience unto him to the utmost of our power Whatsoever yee shall doe in word or deed Coles 3.17 doe all in the Name of the Lord Jesus giving thanks to God I Thes 5.18 Psal 107.1 even the Father by him In all things give thanks for this is the will of God in Christ Jesus towards you Praise the Lord because he is good for his mercy indureth for ever Unto giving thanks is opposed Ingratitude or omitting of thanksgiving The omitting of thanksgiving or ingratitude when a man doth either never or seldome times think of and magnifie Gods benefits or if he think of them he doth it coldly and counterfeitly that is in such wise that there is not kindled and stirred up in him a love of God and a desire of performing obedience towards God When they knew God they glorified him not as God Rom. 1.21 neither were thankefull Extenuating of Gods benefits 1 Cor. 4.7 A dentall or extenuating and lessening of Gods benefits or to make himselfe and others authours thereof What hast thou that thou hast not received If thou hast received it why gloriest thou as though thou hadst not received it Neglect and abuse of Gods benefits Mat. 25.26 27. The neglect of Gods gifts when as they are imployed not to Gods glory or the abuse when they are imployed to the reproach of God Thou evill servant and slothfull thou oughtest to have put my money to the exchangers c. Vertue The zeale of Gods glory which is an ardent love of God and a griefe for any reproach or contempt which is done to God and an endeavour to put away that reproach from the Name of God and to avoide sinnes our selves and to banish them from others This zeale is required of every one that every one according to his place and calling as he is in duty bound doe vindicate and maintaine the glory of God Phinehas hath turned mine anger away from the children of Israel Numb 25.11 1 Kings 19.10 while he was zealous for my sake among them I have beene very jealous for the Lord God of hosts c. Unto zeale for the glory of God is opposed Cowardlinesse in maintaining Gods glory In the defect Cowardlinesse Vices or lithernesse in maintaining Gods glory which is either not to be striken with a griefe when God is reproachea and so neglect Gods glory or not to have and shew in words and deeds a desire to hinder according to his place and calling the reproaching of Gods Name They runne into this vice who forbid not when they may rash oathes and blasphemies of Gods Name because they are not led with a zeale of the glory of God whereby they should be moved to reprove and forbid yet so as it be according to their degrees and callings that which God reproveth and forbiddeth Ignorant zeale Rom. 10.3 In the excesse is opposed an erring and ignorant zeale or a zeale of errour which Paul calleth a zeale not according to knowledge which is to be displeased with words and deeds whereby Gods glory is falsely thought to be impaired Now this is done Three kinds of ignorant zeale when as either we take that to be the glory of God and endeavour to defend it which is not the glory of God neither ought to be defended or when we take that to be an impairing or defacing of Gods glory and labour to repell it which is no impairing of Gods glory neither ought by any meanes to be repelled and againe when either Gods glory is otherwise defended then it ought to be defended or the impairing of Gods glory is prevented and repelled otherwise then it ought to be repelled VI Vertue Invocation Invocation which is a prayer whereby we crave of the true God none other blessings then God hath commanded us to aske of him onely which prayer and petition proceedeth from a true feeling of our own want and necessity and from a desire in us of Gods bountifulnesse and liberality and is made in true conversion and in a full perswasion of Gods promises for the Mediatours sake Psal 105.1 Mat. 7.7 Praise the Lord and call upon his Name Aske and it shall be given you seeke and yee shall finde knocke and it shall be opened unto you This is the assurance that we have in him 1 John 5.14 The opposite vices that if we aske any thing according to his will he heareth us Unto invocation is opposed Neglect of invocation A neglect or omitting of invocation which is reprehended as being the fountaine of all ungodlinesse This is neither to crave of God nor to wish for benefits and blessings necessary for us They call not upon the Lord. Unlawfull and idolatrous invocation of Heathens Turks Jews Papists All unlawfull invocation Psal 14.4 that is wherein is wanting some
necessary circumstance of those which are required to the lawfull and true invocation of God as Idolatrous invocation or prayer which either is directed unto false gods or to creatures or tyeth Gods hearing of us and his presence to a certaine place or thing without his word that is without the commandement or promise of God Such is the invocation and prayer of Pagans Turkes Jews and of all who imagine and make unto themselves another god besides him which hath manifested himselfe in his word by the Prophets and Apostles through the sending of his Sonne and his Spirit Ye know not what yee worship John 4.22 Likewise idolatrous is the Papists invocation who invocate on Angels or on the Saints departed because they attribute and give unto them the honour which is due unto God alone Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 1.10 I fell before the Angels feet to worship him but he said unto me See thou doe it not Revel 19.10 I am thy fellow servant and one of thy brethren which have the testimony of Jesus Worship God Praying for things contrary to Gods will James 4.3 A craving of such things at Gods hands as are contrary to his will and Law Yee aske and receive not because yee ask amisse that yee might consume it on your lusts Lip-labour or faithlesse and unrepentant prayer Lip-labour or vaine babbling that is prayers made without any true motion of the heart without a desire of Gods bountifulnesse onely in word or outward motion of the body or without true repentance without faith beleeving to be heard without a submitting of our will unto Gods will without the knowledge or cogitation of Gods promise without confidence and trust in Christ the Mediatour only and without acknowledgement of our owne weakenesse and infirmity Mat. 6.7 Esay 1.15 James 1.7 When ye pray use no vaine repetitions as the Heathen for they thinke to be heard for their much babbling When you shall stretch forth your hands I will hide mine eyes from you And though you make many prayers I will not heare Neither let that man think that he shall receive any thing of the Lord. Objections of Papists for invocation and prayers to Saints departed OBject 1. The Saints for their vertues and gifts are to be worshipped of us with the worship either of Adoration or of Veneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But not with the worship of Adoration for this is due unto God onely as giving unto him to whom it is yeelded an universall and generall power providence and dominion Therefore Veneration is due unto them that is such honour wherewith we venerate and worship Saints for their holinesse and merits Ans 1. We deny the consequence because the enumeration of duty and reverence proposed in the Major is imperfect For besides the worship of Adoration and Veneration as they distinguish there is another kind of worship and honour due to the Saints What worship is due to Saints and beseeming them namely An agnising and celebrating of that faith holinesse and gifts which God hath bestowed on them and an obeying of that doctrine which they have delivered unto us from God and an imitating and following of their life and godlinesse whereof Augustine testifieth They are to be honoured saith he by imitation Lib. de vera Relig. not by adoration This worship is due unto the Saints neither do we detract or take it away from Saints either living or departed but with all willingnesse we yeeld it unto them Heb. 13.7 according to the Apostles commandement Remember them which have the oversight of you which have declared unto you the word of God whose faith follow considering what hath bin the end of their conversation 2. We deny the Major because the worship which they entitle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration and veneration are not diverse but one and the same not befitting Saints or other creatures but God onely because he heareth and understandeth in all places and at all times the thoughts groanes and wishes of such as call upon him and relieveth their necessities None but God can heare them which pray therefore this honour is to be rendred to God alone that it is he who heareth them that pray as also this honour agreeth to Christ alone that through his merit and intercession remission of sins eternall life and other blessings are given us of God This honour therefore cannot be translated unto Saints without manifest sacriledge and Idolatry whether it be called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but one thing Mat. 4.10 Mat. 6.24 Luke 16.13 1 Thes 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 7.21 Levit. 25.28 Valla in cap. 4. Mat. or any other name whatsoever For this distinction is very frivolous seeing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie indifferently the same thing both in Scripture and in profane Writers Of God it is said Thou shalt worship the Lord thy God and him only shalt thou serve Where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Yee cannot serve God and Mammon where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense in these places Yee turned from God to Idols to Serve the living and true God They that are such Serve not our Lord Jesus Christ And Paul every-where calleth himselfe the Servant of God In the Greek Text of the Bible servile and slavish businesse is commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas writeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth as much as to serve for hire or reward Valla sheweth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to serve men as well as to serve God citing and alledging for proofe a place out of Xenophon where the husband saith that he is ready to adventure his life rather then his wife should Serve where Xenophon useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would adventure her life rather then her husband should Serve which word Xenophon expresseth by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ no more then meat and food that is they are two names of one thing Object 2. Whom God honoureth the same must we also honour God honoureth the Saints Mat. 19.28 Ye shall sit upon twelve thrones c. Therefore we also must honour them Ans We grant this concerning that honour which God giveth unto the Saints for therein invocation is not comprehended as being an honour due unto
hearts and the hearing of prayers Answ The example is unlike For the humane understanding and minde of Christ understandeth and knoweth and his bodily eares and eyes also heare and see things whatsoever according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his Godhead which sheweth them unto his humanity united thereunto or also giveth unto his senses a vertue and force of perceiving things which are farthest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisdome of the Godhead neither doth he know by any transfused vertue into him the thoughts of minds and hearts For of the measure of knowledge convenient for his manhood Marke 13.32 it is said Of that day and houre knoweth no man no not the Angels which are in heaven neither the Sonne himselfe save the Father Of the revealing of the secrets of men unto him by his divinity Marke 2.8 it is said When Jesus perceived in his spirit that thus they thought with themselves c. But now that all things are revealed unto Angels and Saints which are revealed unto the understanding of Christ by his Godhead they will never be able to prove out of the Scripture For Christs humane nature doth excell and surpasse in wisdome all Angels and Men both in respect of the personall union thereof because it is united to his Godhead and also by reason of his Mediatourship which office his humanity beareth and executeth together with his divinity yet so that there is still kept in the administration thereof the difference of both natures Wherefore this example of Christ doth not prove that the Saints know all things either by beholding the things themselves or by divine revelation from God 9. In the divine essence shine all the Images and formes of things But the Angels and Saints departed behold the essence of God Mat. 18.10 Their Angels alwaies behold the face of my Father which is in heaven Therefore they behold in God all things which we doe suffer and thinke Answ 1. The Major proposition which they put is doubt full and uncertaine For it is manifest that God knoweth all things and doth in his wisdome comprehend the most perfect and perpetuall knowledge of all things but whether that understanding of things doth so shine in God that it may also be beheld of creatures this verily they have not as yet proved out of Scripture 2. Neither is the Minor true namely That the blessed behold the essence of God whereof it is said John 1.18 No man hath seene God at any time 3. Albeit there is no doubt but the holy Angels and Men in the heavenly life injoy a cleere knowledge and an immediate manifestation of God whatsoever it is yet we are not to imagine that they naturally know all things that are in God For then should their wisdome be infinite that is equall unto Gods wisdome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of Judgement Likewise Into which the Angels desire to looke To the intent 1 Pet. 1.12 Ephes 3.10 that now unto principalities and powers in heavenly places might be knowne by the Church the manifold wisdome of God They profit therefore and increase in the knowledge of wisdome and of the counsels of God by the very execution and contemplation of Gods works Now seeing that which they speake of is no naturall but a voluntary glasse or rather a divine manifestation or inlightning that is the Angels and blessed Men have not this in their owne nature to view and see in God his whole wisedome but God according to his good will and pleasure doth manifest and communicate unto every one such a part thereof as seemeth good unto him as it is said No man knoweth the Father but the Son and he to whom the Sonne will reveale him we affirme therefore the invocation of Saints so long to want a ground and foundation and so to be superstitious and idolatrous untill they shew out of the Scripture that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them For that invocation which is not grounded on the certaine and expresse word of God is Idolatry 10. The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot deny them this manifestation Henceforth call I you not servants for the servant knoweth not what his Master doth but I have called you friends for all things that I have heard of my Father have I made knowne to you Much more doth Christ this in the heavenly life These follow the Lamb wither soever he goeth Ans Revel 14.4 This cause is insufficient For this friendship and fellowship continueth although God reveale not unto them all things or whatsoever they will but onely those things which for them to know is behoovefull for their owne salvation and happinesse and for his glory 11. Christ is the onely Mediatour of redemption or the Mediatour redeeming us by satisfaction as being God and Man but the Saints are also Mediatours of intercession praying for us Hence we thus reason Moe intercessors hinder not the being of one onely Mediatour But the Saints are onely intercessors or requesters Therefore their intercession hindereth not but that Christ may be the onely Mediatour Answ We deny the Major or distinction of mediation and intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeem us and was in the time of his humiliation suppliant unto the Father for us but that also he continually appeareth and maketh intercession for us in the presence of his Father Heb. 5.7 9. John 17.9 Rom. 8.34 Heb. 7.24 25. Heb. 9.24 1 John 2.1 Who is also at the right hand of God and maketh request for us But this man because he indureth ever hath an everlasting Priesthood wherefore he is able also perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them If any man sinne we have an Advocate with the Father Jesus Christ the just Wherefore both the merit or satisfaction and intercession is Christs alone and by our confidence in him alone we are to approach unto God that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ only is of that price and worthinesse with God that for his merit only God is gracious and favourable unto us 12. Against the former answer they reply with another distinction Christ is only Mediatour and Intercessour by the worthinesse and vertue of his own merit and intercession but the Saints are Intercessours by the worthinesse and vertue of Christs merit and intercession that is their intercession prevaileth with God for us through the merit and intercession of Christ Therefore that
is not translated unto them which is proper unto Christ Answ They cannot escape or avoide by this meanes but that they must needs be injurious unto Christ For the Antecedent proposition hath no sufficient enumeration of those waies whereby Christs honour is translated unto others For not onely they which by their own proper vertue and worthinesse but also they which by Christs vertue are said to merit of God those blessings that are proposed for the merit of Christ onely are put in the place and office of Christ For no man besides Christ is able to merit of God any thing not so much as for himselfe much lesse for others by his own obedience and intercession wherefore our Adversaries by this reply overturne their owne doctrine For if the prayers of the Saints are acceptable to God and are heard of him through the force and vertue of Christs merit and intercession they cannot be accepted nor obtaine any thing for us for their owne holinesse and merits as the Papists have hitherto taught us For he that standeth in need of a Mediatour and Intercessour himselfe cannot be the intercessour for other men albeit he may pray for others For he is here called an Intercessour who by the worthinesse and glory of his owne satisfaction and petition obtaineth grace and favour for others 13. Here they reply They which pray for us in heaven are to be prayed unto The Saints pray for us in heaven because in this life they pray one for another and in heaven their love is more fervent towards us then in this life and this may be done without any injury unto Christ our Mediatour and with assured perswasion of being heard either for their merits or for the merit of Christ Therefore we are to pray unto them Answ The consequence of this reason holdeth not Because the praying of one for another is no sufficient cause for which he should be called upon or prayed to who doth pray We gladly yeeld and grant that the Saints in heaven do most earnestly desire of God the defence and deliverance of their brethren namely of the Church militant on earth and that their prayers are heard according to the will and counsell of God whereunto they submit themselves And that this is the meaning and opinion of the ancient Doctors when they treate of the prayers of the blessed for the Church the considering and conference of the places themselves doth shew But that the Saints understand and pray against the evils and dangers of every one and heare out petitions and requests we deny Wherefore neither living in that heavenly fellowship and society neither conversing in this life are they to be called upon or prayed unto without manifest Idolatry 14. God saith though Moses and Samuel stood before me yet mine affection could not be towards this people Therefore the Saints departed pray for us Answ 1. Though we should grant this whole argument yet it followeth not hereon that they are to be prayed unto as hath been already proved 2. This is a figure of speech representative bringing in the dead praying as if they were yet living so that the meaning and sense is Though Moses and Samuel were now living and should pray for this wicked and reprobate people as whiles they lived they prayed for their people and were heard yet they should not obtaine grace or pardon The like place we reade in Ezekiel Though Noah Daniel and Job were in the midst of it As I live saith the Lord God Ezek. 14.20 they shall deliver but their owne soules Here Daniel which was yet living and Noah and Job which were long since departed are placed by the Prophet in the midst of the wicked praying for them 15. The Lord saith by Esaiah I will defend the City to save it for mine owne sake and for David my servants sake â— Kings 19.34 Therefore wee are heard also for the merit and intercession of the Saints Ans This protection and preserving of the City is not promised in respect of Davids merit but in respect of Gods promise of the Messias which should be born of Davids posterity Repl. The delivery of the City from the siege of the Assyrians is not promised and performed in respect of the promise of the Messias because that promise might have beene fulfilled without the benefit of delivery as also it was fulfilled after the taking and overthrow of the City Ans They erre that restraine Christs benefit to those things or promises onely without the performance whereof the promise made unto David concerning the Messias could not have been kept For all the benefits and blessings of God both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all performed unto the Church for the Messias sake For all the promises of God in him are Yea and are in him Amen 2 Cor. 1.20 And so doth the Scripture expound the like kinds of speaking as 1 Kings 13. Deut. 7. Lastly the benefits which God also performeth unto the wicked posterity of the godly are attributed to the godlinesse of their godly parents not of merit but of mercy and for the truth of Gods promises As Exod. 20. 32. Deut. 4.16 16. Jacob saith of Josephs sons Let my name be named upon them Gen. 48.16 and the name of my fathers Abraham and Isaac Here Jacob willeth himselfe and his fathers to be called upon after his death Therefore it is lawfull to call upon the Saints departed Ans It is an Hebrew phrase which signifieth not adoration but an adopting of sonnes so that the sense is Let them be called by my name or let them take their name from me that is let them be called my sons having the dignity and title of Patriarchs that two Tribes of Israel may come therein The like phrase is in Esay Esa 4.1 In that day shall seven women say to one man * According to the old Latines Let thy name be called upon us Job 5.1 Let us be called by thy name that is let us be called thy wives 17. Call now if any will answer thee and to which of the Saints wilt thou turne Here Eliphas exhorteth Job to crave the aid of some Saints Answ The words which goe before do shew that these words belong to a comparison of men with Angels whom he saith so far to excell men in purity that they doe not so much as make answer or appeare being called by men Wherefore this place doth more make against then plead for the invocation of Angels * This is translated according to the old Latine translation the words whereof the Papists urge 18. If there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will have mercy upon him and will say Deliver him that he go not downe into the pit I
Christ sheweth that even then also the name of God is sworne by when heaven and earth is named because there is no part of the world no creature wherein God hath not engraven some worke of his glory And when men sweare by heaven and earth Why we are said to sweare by God when we sweare by creatures in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe onely is called to record and for a witnesse by the citing of these symboles and badges of his glory Neither doth God stick in the words but respecteth the mind of him that sweareth neither doth the honour or dishonour of Gods name consist so much in the naked and bare letters and syllables as in the sentence and meaning of those signes and symboles like as Christ also teacheth the same in expresse words Matthew 23. Mat 23.16 17. c. which words are to be conferred with this place which now we have expounded The meaning of S. James in the place alledged out of his Epistle is also all one with the meaning of Christ already expressed Repl. But Christ saith Sweare not at all And James saith Nor by any other oath Therefore all oathes are forbidden amongst Christians Answ Here is a fallacy of Composition namely a mis-joyning of words in this clause or sentence which are not to be joyned together For that particle at all is referred to the diverse formes of rash swearing which the Pharisees averred to be lawfull not to the very word of swearing it selfe as if he should say Sweare not falsly or rashly at all to wit neither directly nor indirectly So saith S. James nor by any other oath to wit rash or false by naming of certaine kinds whereof he sheweth that all such like are forbidden Else should Christ himselfe offend against his owne commandement Mat. 5.37 whereas he here saith Let your communication be Yea Yea and Nay Nay and yet else-where oftentimes in his most grave and reverend speech and doctrine useth this asseveration Verily Verily I say unto you Likewise else should James condemne Paul who by an oath tooke God to witnesse unto his soule and the holy Ghost should contradict himselfe in condemning all manner of oathes by James and commending an oath by another Apostle as a ready remedy profitable and necessary for the preservation of humane society to determine and end all strifes and controversies from which in this frailty mans life cannot be free Repl. 2. The permission of oathes in Scripture and the examples of such as have taken them concerne publique oathes onely that is such as are given and taken in some publique behalfe Therefore at least private oathes such as passe betweene private men are wholly forbidden Esay 65.16 Jer. 4.2 Ans 1. We deny the Antecedent because this restraint is not only not found specified in these grants and examples in Scripture but farther also can have no places in either of them as the view and scanning of the places doth prove 2. There are manifest examples of a private oath as of Jacob and Laban Boos Abdias Abigail and David 3. The same is proved also by the end of an oath for the end thereof which is the confirming of faith and truth and the deciding of debates belongeth privately also to all Christians and therefore so doth an oath it self also whereby we confirme and establish faith and truth 4. Of what things we are to sweare or what oathes are lawfull and what oathes are unlawfull Lawfull oathes THose oathes onely are lawfull which disagree not with Gods word and which are taken of things true certainely knowne lawfull possible weighty necessary profitable and worthy of such and so great a confirmation that is such as require a confirmation by oath for the glory of God and safety of our neighbour Of these only must we sweare Unlawful oathes Vnlawfull oathes are such as are contrary to Gods word and are taken of things either false or uncertaine or unlawfull or impossible or light and frivolous Of such things we may not sweare For he that sweareth of things that are false maketh God witnesse of a lie He that sweareth of uncertaine things sweareth with an evill conscience and with a contempt of God when as he dareth to make God a witnesse of that thing which he knoweth not whether it be a truth or a lie and he that so sweareth it is all one to him whether he make God witnesse of a lie or of a truth and withall he desireth that either God will beare witnesse to a lie or if he will not be accounted the witnesse of a lie that then he will punish him that sweareth He that sweareth of unlawfull things maketh God both a favourer and an approver of that which he hath forbidden in his law and so he maketh God contrary to himselfe because he desireth God to punish him if he doe that which God commandeth or if he doe not that which God hath forbidden and furthermore either he hath a purpose to doe against Gods commandement or if he swear in earnest he alledgeth God for a witnesse of a lie He that sweareth of impossible things either is mad or mocketh and derideth God and Men seeing he cannot have an earnest purpose of performing that which he sweareth or sweareth hypocritically and so sweareth of a lie namely he sweareth that he will doe that which neither he will doe neither shall at all be done He that sweareth lightly sheweth no reverence that he hath of God and he that doth easily sweare doth easily also forsweare But the principall and chiefe cause of an oath ought to be 1. The glory of God Two principall causes to be respected in swearing 2. The safety and welfare as well private as publike of our neighbours Object Of uncertaine things we may not sweare Things to come such as those are which men promise to performe are uncertaine Therefore we must not sweare of things to come Ans We must not indeed sweare of the event as which is not at all in our power but of our owne present will of doing either now or hereafter that which is just and lawfull and of the present and future binding of our selves to it whereof every man may and ought to be certaine And so sware Abraham Isaac Abimelech David Jonathan Booz and others binding themselves to a future performance of certaine duties 5. Whether all oathes are to be kept OAthes conceived or made rightly of things lawfull true certaine weighty and possible are necessarily to be kept For if once thou hast acknowledged and testified thy selfe to be justly bound to keep thy promise and hast called God to record hereof when as afterwards thou wittingly and willingly breakest thine oath thou doest violate and breake a just bond and doest either accuse God the witnesse and maintainer of this bond of vanity and lightnesse or
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
God of good works and thankfulnesse God will and therefore doth hee especially ordaine the Sabbath that hee be worshipped and invocated of us in this life not only privately but also by the publike voice of the Church For maintenance of the Ministery of the Church What Church Ministery is The maintenance and preservation of the Ministery of the Church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the Word of God delivered by the Prophets and Apostles and to administer the Sacraments according to Gods holy institution This is not the least end for which the Sabbath was ordained For this ordinance and publike preaching of the doctrine being joyned with prayer and thankesgiving and with the use of holy rites is a publike exercise stirring up and cherishing faith and repentance To be a type of of the everlasting spirituall Sabbath Ezek. 20.12 It was instituted that it might be in the old Testament a type signifying the spirituall and everlasting Sabbath Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them To be a memoriall of Gods creation preservation of all things It was instituted for a circumstance of the seventh day that namely the seventh day might advertise men of the creation of the world of the ordering and managing of things to be done and of that meditation which they are to use in considering Gods works which hee in six dayes created and accomplished For exercise of the works of charity That on that day the workes of charity bountifulnesse and liberality should be exercised For rest of man and beast For the bodily rest both of men and beasts but of beasts in respect of man For example of man unto man in honouring God Psalme 22.22 That men should provoke one another by their example to godlinesse and to the praising and honouring of God I will declare thy Name unto my brethren in the midst of the congregation will I praise thee To be a note of the Church That the Church may be seen and heard among men and be discerned from the other blasphemous and idolatrous multitude of men and that they may joyne themselves thereto who are as yet separated from it So was in the old Testament also the Sabbath a marke distinguishing the people of Israel from all other Nations 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned or what are the works commanded and forbidden on the Sabbath THe sanctifying or holy use of the Sabbath or of the time ordained for the Ministery of the Church is when such holy workes as God hath commanded to be then performed are exercised thereon Contrariwise The profanation of it is when either holy workes are omitted or profane workes done such as hinder the Ministery or are contrary to those works which belong unto the sanctifying of the Sabbath Now the works whereby the Sabbath is sanctified and the contrary unto them whereby the Sabbath is profaned are principally these 1. Rightly and truly to teach and instruct the Church concerning God and his will I. Vertue The teaching which is here commanded is of another kind from that which was mentioned in the third Commandement For there it belongeth to every private person to teach here the function of teaching is enjoyned as proper unto certaine persons and that unto such persons as being furnished from above with necessary gifts are lawfully called by the Church unto this function and unto them it is enjoyned in this Commandement that they faithfully propound and deliver sound doctrine to all men both in publike assemblies and in private instruction according to each mans necessity and occasion and this they are to doe for publike edification of all and the salvation of each man Hither appertaine those sayings of Scripture Levit. 10.11 Acts 13.15 17.2 17. 2 Tim. 4.2 The contrary vices Unto the delivering and teaching of the doctrine is opposed 1. The omitting or neglect of the duty of teaching whether privately or publikely whereof God by the Prophet complaineth Esay 56.10 Ezek. 34.3 All her watch men are dumbe dogs Woe to the Shepheards that feed themselves 2. A corrupting or maiming of the doctrine or a fitting of it to the opinions affections lusts or private commodities of the Ministers Magistrates and others Wee are not as many 2 Cor. 2.17 which make merchandize of the Word of God but as of sincerity but as of God in the sight of God speake we in Christ 2. Rightly to administer the Sacraments according to Gods divine institution II. Vertue This likewise must be performed by the Ministers of the Church lawfully called to discharge this function And as the doctrine so also this administration of the Sacraments is not tyed to certain daies but it sufficeth if the administration be publike and be done by the Ministers who beare a publike person and represent in the Ministery the person of God himselfe talking with men So Circumcision was administred on any day which fell out to be the eighth from the infants nativity So Baptisme also may be administred at any time But the administration of the Sacraments ought chiefly to be exercised on the Sabbath day Acts 8.38 10.4 8. 1 Cor. 11.20 33 Acts 2.42 Numb 28.9 When yee come together therefore into one place this is not to eate the Lords body Wherefore my brethren when yee come together to eate tarry one for another They continued in the Apostles doctrine and fellowship and breaking of bread and prayers Therefore besides dayly sacrifice there are certaine sacrifices appointed which were to be performed on the Sabbath and on festivall daies Furthermore this administration must be in publike assemblies For so Christ also instituted his Supper as which amongst other ends must be also a bond of Church assemblies to be administred in the assembly of the Church be it great or be it small Drinke yee all of this Mat. 26.27 Unto the right administration also of the Sacraments belongeth the excluding and debarring of those whom God hath commanded to be excluded from them Like as it was not lawfull for those that were aliens from the countrey and religion of the Jewes neither for any of the uncircumcised Exod. 12.45 to eate of the Paschall Lambe 1 Cor. 10. 11. So neither ought the Church to admit unto the Lords Supper those that are not baptised or those that are baptised but yet are aliens in their doctrine and manners from Christianity Unto the right and due administration of the Sacraments is opposed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments The contrary vices as also a corrupt and unlawfull administration of the Sacraments when somewhat is either taken from or added to the Ceremonies
administer the Sacraments 2. For what end and purpose the Ministery was instituted THe causes why God ordained the Church Ministery are Gods glory Psal 68.26 Gods glory because God will be magnified and invocated in this life by mankinde not only privately by particular men but also by the publique voice of the Church Give thanks to God in the Congregation Mens conversion Ephes 4.11 12. That it may be an instrument whereby to convert men unto God He gave some Apostles some Prophets c. for the gathering together of the Saints Mens instruction by men That God may apply himselfe to our infirmity in teaching men by men Mens edification by good example Psal 22.22 That men may provoke one another by their example unto godlinesse and to the magnifying and praising of God I will declare thy name unto my brethren in the midst of the Congregation will I praise thee Mans advancement in so high a calling That God may shew his love towards man in that he will have men to be Ministers of that great worke the ministery of reconciliation which also the very Son of God did administer The cleere apparency of the Church That the Church may be seene and heard among men and may be discerned from the other blasphemous and idolatrous multitude of men that so the Elect may be gathered unto it and that the Reprobate may be made more inexcusable while they contemne and endeavour to represse the voice and calling of God which they have heard But have they not heard No doubt their sound went out through all the earth and their words into the end of the world Now thanks be unto God which alwaies maketh us to triumph in Christ Rom. 10.18 2 Cor. 2.14 15 16. and maketh manifest the savour of his knowledge by us in every place for we are unto God the sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life 3. What are the degrees of Ministers OF Ministers some are immediately called of God some mediately by the Church Immediately are called the Prophets and Apostles 1. Immediately called 1. Prophets The Prophets were Ministers immediately called of God to teach and open the doctrine of Moses and of the promise of the Messias to come as also to correct their manners in the Church and Common-wealth of Moses and to utter Prophecies of events in and without the Church having a testimony and warrant that they could not erre in doctrine 2. Apostles The Apostles were Ministers immediatly called by Christ to teach the doctrine concerning the Messias now exhibited and to spread it throughout the whole world having likewise a testimony and warrant that they could not erre in doctrine 2. Mediately called Mediately were called Evangelists The Evangelists who were helpers of the Apostles in their labours and were sent of the Apostles to teach divers Churches Bishops or Pastors Bishops or Pastors which are Ministers called by the Church to teach the word of God and to administer the Sacraments in some one certaine Church Doctors Doctors who are Ministers called by the Church to teach in some certaine Church Governours Governours who are Minsters chosen by the judgement of the Church to administer discipline and to ordaine things necessary for the Church Deacons Deacons who are Ministers chosen by the Church to take care for the poore and to distribute almes 4. What are the duties and functions of Ministers THe duties and functions of Ministers of the Church are in generall 1. Faithfully and skilfully to propound and deliver the true and sound doctrine of Gods Law and Gospel that the Church may know and understand it 2. Rightly to administer the Sacraments according to Gods institution 3. To goe before and shine unto the Church by their good example of Christian life and conversation Titus 2.7 Above all things shew thy selfe an example of good works 4. To give diligent attendance unto their flocke Acts 20.28 Take heed therefore unto your selves and to all the flocke whereof the holy Ghost hath made you over seers to feed the Church of God 5. To yeeld their service in such judgements as are exercised by the Church 6. To take care that regard and respect be had of the poore 5. Vnto whom the Ministery is to be committed UNto whom and what manner of persons the Ministery is to be committed Saint Paul plainly delivereth in his Epistles to Timothy and to Titus And briefly to comprise them the Ministery of the Church is to be committed 1. Unto men 2 Tim. 2.12 not to women I permit not a woman to teach 2. To such as have a good testimony in and without the Church 1 Tim. 3. ◠7. A Bishop must be unreproveable well reported of even of them which are without lest he fall into rebuke and the snare of the Devill 3. To such as are able to teach that is to such as rightly understand the doctrine and have gifts in some measure rightly to expound the same 2 Tim. 2.10 A Bishop must be apt to teach A work-man that needeth not to be ashamed Titus 1.9 dividing the word of truth aright Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and reprove them that say against it OF CEREMONIES WHereas one part of the fourth Commandement is Ceremoniall it shall not be unfit or impertinent to say and set downe some thing in this place concerning Ceremonies The speciall questions are 1. What Ceremonies are 2. How Ceremonies differ from Morall workes 3. How many sorts of Ceremonies there are 4. Whether the Church may ordaine Ceremonies 1. What Ceremonies are ALl divine worship was called of the Romans by the name of Ceremony d ee 1. lib. y. Ceremonia à carenio Macrob. Saturnal lib. 3. cap. 3. from the towne Caere wherein the Images of the gods were kept from the Gaules as Livie writeth In the Church Ceremonies are called Externall and solemne actions ordained in the ministery of the Church either for orders sake or signification 2. How Ceremonies differ from Morall works CEremonies differ from Morall works in that 1. Ceremonies are temporary Morall works are perpetuall 2. The Ceremonies are done alwaies alike The Morall are not done alwaies alike 3. The Ceremonies signifie The Morall are signified 4. The Morall are as the generall The Ceremoniall are restrained in speciall 5. The Ceremoniall serve for the Morall The Morall are the end or scope of the Ceremoniall 3. How many sorts of Ceremonies there are CEremonies are of two sorts some commanded by God some ordained by men Those that are commanded by God are the worship of God and cannot be changed but by God only Commanded by God 1. Sacrifices 2. Sacraments and those are either
truth figuratively uttered The contrary vices either to move or delight others without bitternesse and keeping the circumstances of place time and persons The extremes in the excesse are In excesse Scurrility Scurrility Dicacity Dicacity Back biting Backbiting Scurrility is obscene and homely jesting especially in serious matters Scurra that is a scurrilous person is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse and dung Dicacity or scoffing is a vice of jesting bitterly and of deriding boording and exagitating others but especially such as are miserable Back-biting is a vice which spreadeth false slanders of others construeth doubtfull speeches in the worse part with a desire of revenge and an endeavour to hurt or raise envy The extremes in the defect are Stolidity Stolidity or foolishnesse Sottishnesse Sottishnesse or unsavourinesse Foolishnesse is an untimely affectation of Urbanity In defect Sottishnes is an absurd and unsavoury affectation of Urbanity Now Vrbanity is an especiall gift of the wit but yet may be gotten by experience in matters ON THE 44. SABBATH Quest 113. What doth the tenth Commandement forbid Ans That our hearts be not at any time moved by the least desire or cogitation against any Commandement of God but that continually and from our heart wee detest all sinne and contrarily delight in all righteousnesse a Rom 7.6 The Explication THat the Commandement touching Concupiscence is one and not two That this commandement touching Concupiscence iâ— but one commandement proved against the Papists by foure reasons Exod. 20.17 Deut. 5.21 is manifest 1. By Moses divers rehearsall or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy 2. By Moses conjoyning or comprehending of them both in one verse in both places afore-named 3. By the interpretation of S. Paul who compriseth that whole context verse or sentence of Moses in one Commandement I had not known lust except the Law had said Thou shalt not lust 4. By that that the Papists themselves and others are wont in their Commentaries to joyne the coveting of our neighbours house and wife because indeed they see that for one and the same cause the coveting of our neighbours house wife and all other things that are his are forbidden Whence it followeth that either there is but one commandement touching concupiscence or so many must be reckoned as there are things of our neighbours forbidden to be coveted 5. By the authority of ancient both Jewes and Christian Interpreters whose names are alledged above in the division of the Decalogue The end of this Commandement The scope and end of this tenth Commandement is a rightnesse and inward obedience of all our affections towards God and our neighbour and his goods which must also be observed in the other Commandements Here then some man may say This Commandement is superfluous seeing it requireth no new thing from the rest Answ Nay it is not superfluous because it is added to the former Commandements to be a declaration of them and that universall because this is spoken of the whole in generall and further it is also added to be a rule and levell according to which wee must take and measure the inward obedience of all the other Commandements For in this Commandement is commanded Originall justice or righteousnesse towards God and our neighbour What Originall justice towards God and our neighbour is What Concupiscence is which is the true knowledge of God in our mind and a power inclination and desire in our will and heart and in all our parts to obey God and his knowne will Likewise in this Commandement Concupiscence is forbidden which is an inordinate appetite or a corrupt inclination and pronenesse in the minde will and heart desiring those things that God forbiddeth in his Law Neverthelesse properly originall justice towards our neighbour is here commanded What Originall justice towards our neighbour is which is an inclination and desire to performe unto our neighbour for Gods sake all duties required and to regard and maintaine his safety and welfare There are two extremes of this originall justice towards our neighbour here forbidden What Originall sin towards our neighbour is 1. Originall sin towards our neighbour which is a desire and wishing of those things which hurt our neighbour 2. In the excesse Inordinate love of our neighbour when for his sake wee neglect God Some take Concupiscence and originall sinne to be all one but they differ as an effect differeth from a cause or at least as a part of any thing from the whole For Concupiscence is a propension to those things which are forbidden by the Law How Concupiscence and Originall sin differ Originall sin is the guilt of all mankind the want of the knowledge and will of God We are here to observe that not only corrupt inclinations are sins but also the thinking of evill is sin to wit as the thinking of evill is joyned with a desire of pursuing Concupiscence is sin or doing it Now that Concupiscence is evill and sin albeit it be born with us there is no doubt For we are not to judge according to Nature but according to the Law whether a thing be sin or no For whatsoever is contrary to this is sin be it or be it not born with us The Pelagians denied Concupiscence to be sinne but the Law saith the contrary Thou shalt not covet Rom. 7 7. And Paul saith I knew not sin but by the Law for I had not knowne concupiscence or lust except the Law had said Thou shalt not lust The Pelegians were condemned in many Councels summoned and gathered together for confutation of Pelagius and Celestius their heresies about the yeere of our Lord. 420. and sometime after as in the Milevitane Councell the fifth Councell of Carthage and the Councell of Palaestina in the East The Pelagians chiefe Objections to prove Concupâ—scence to be no sin How Concupiscence is naturall unto us c. Their chiefe Objections are these Object Naturall things are not sin Concupiscence is a naturall thing Therefore it is no sin Ans 1. There is a fallacy of the Accident in the Minor For inordinate concupiscence was not before the fall but happened unto our nature after the fall So then it is Naturall not of it selfe but by accident to wit inasmuch as since the fall it is born and bred with us or it is Naturall that is an evill accident inseparably cleaving to a nature good in it selfe 2. There are foure termes in the Syllogisme by reason of the ambiguity of the word Naturall For in the Major it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrary to the Law and will of God In the Minor it signifieth a thing which we have not by creation but which we have purchased unto us after
spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the errour of Ethnickes might be met withall who thinke that they may adore and worship God in creatures 8. To admonish us that wee are not to direct our prayers unto a certaine place as in the Old Testament ON THE 47. SABBATH Quest 122. What is the first petition Answ Hallowed be thy Name that is Grant us first to know thee aright a John 17.3 Jer. 9.23 24. and 31.33 34. Mat. 16.17 James 1.5 Psal 119. sect 14. vers 1. and to worship praise and magnifie thy almightinesse goodnesse justice mercy and truth shining in all thy works b Psal 119. sect 18. vers 1. Luke 1. ver 46 47 68 69. Psalm 145.8 9 17. Exod. 34 6 7. Romanes 11.33 And further also to direct our whole life thoughts wordes and workes to this end that thy most holy Name be not reproached for us but rather be renowned with honour and praises c Psalm 71.8 and 115.1 The Explication Why this Petition is first in order NOw followeth the second part of the Prayer containing six Petitions Amongst them this petition of hallowing Gods Name is set in the first place because it is the end and scope of all the other Petitions For the end of all our affairs actions and prayers must be Gods glory Now the end is the first thing which is intended and the last thing which is performed and executed 1. Therefore the end of the other Petitions is to be desired if we will desire the rest aright according to that Commandement Seek yee first the kingdome of God and his righteousnesse and all these things shall be ministred unto you We are here to consider 1. What is called the Name of God 2. What is holy and what To hallow or sanctifie The Name of God signifieth What the Name of God signifieth Psalm 5.11 and 7.17 and 116 1â— 1 Kings 5.5 Exodus 15.4 and chap. 34. vers 14. 1 Sam. 17.45 Mat. 28.19 Acts 21. vers 13. and 2. vers 38. 1. God himself They that lovethy Name shall be joyfull in thee I will praise the Name of the Lord. I will call upon the Name of the Lord. Hee shall build an house unto my Name 2. The properties and works of God His Name is Jehovah The Lord whose Name is Jealous 3. Gods Commandement and charge his divine will and authority I come to thee in the Name of the Lord of hosts Baptise them in the Name of the Father the Son and the holy Ghost 4. The worship trust celebration and confession of God I am ready to die for the Name of the Lord Jesus Be baptised every one of you in the Name of Jesus Christ in which place as also Mat. 28. the Name of God signifieth both his authority and the confession of him Here it is used in the first and second signification to wit it is taken for God himself and for the divine properties and works in which Gods Majesty shineth What Holy signifieth Holy signifieth 1. God himself most holy and most pure or essentiall uncreate holinesse which is God himselfe For all vertues and properties in God are his essentiall holinesse Esay 6.33 So the Angels call God Holy holy holy Lord God of hosts 2. That holinesse which is in creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses In this sense that is called holy which is destined to some holy use as the Temple of Jerusalem Hallowing signifieth 1. To acknowledge that for holy which is holy How we are said â—o sanctifie God the Altar the Vessels and the Priests The word Hallowing is taken in these three senses First to hallow or sanctifie is to acknowledge reverence and magnifie that as holy which indeed in it selfe is holy In this sense wee are said to hallow and sanctifie God who is holinesse it selfe 1. When wee acknowledge God to be holy or when wee acknowledge God to be such as hee hath declared himselfe in his Word and workes that is when wee know and think the same of Gods essence of his will and works of his omnipotency goodnesse wisedome and other his properties which God in his Word hath commanded and revealed that wee should know and think of them 2. When wee not only know God to be holy but also confesse and magnifie him and that in words and profession and in deeds and integrity of life 3. When wee referre the true doctrine knowledge and profession of Gods holinesse and likewise of our prayers and actions and even our whole life unto that end whereunto we ought and whither God hath commanded it to be referred namely to the glory and worship of God himselfe 2. To make that holy which in it selfe is not holy Secondly to hallow or sanctifie is to separate that from pollution and make it holy which in it selfe is not holy but polluted So the Word did sanctifie that masse or lumpe of flesh which he tooke even that nature which in us is polluted John 17.17 19. Ephes 5.26 2 Cor. 7.1 2 Tim. 2.21 1 John 3.3 1 Pet. 1.10 preserving it in himself from all contagion of sin and adorning it with perfect sanctity So God and Christ do sanctifie the Church namely by remitting us our sins and sanctifying us by the holy Ghost and by the continuing of both unto us So we are commanded to sanctifie our selves that is to keep our selves from all uncleannesse of the flesh Be ye holy for I am holy 3. To appoint a thing in it selfe either holy or indifferent to an holy use Thirdly To sanctifie is to ordaine and appoint that to an holy use or end which it selfe is either holy or indifferent So the Father sanctified the Sonne that is ordained him to the office of the Mediatourship and sent him into the world Thus God sanctified the Sabbath day the Temple the Sacrifices the Priests and thus Christ sanctified himselfe for the Elect that is he offered up himselfe to his Father an holy sacrifice for us Thus is the meat we receive sanctified by the word of God and prayer How we pray that Gods name be hallowed Of these three significations of Hallowing the first and second pertaine to our present purpose For our petition to God is that his name be hallowed not only of us but in us also that is we desire 1. That God would enlighten us with the knowledge of his holinesse and most holy name or as the Catechisme expoundeth it that we may know him aright and worship praise and magnifie his almightinesse wisdome goodnesse justice mercy and truth shining in all his works 2. That he would also sanctifie his name in us and more and more sanctifie and regenerate us so that in our whole life we may avert and
thy glory Quest 129. What meaneth this particle Amen Ans That the thing is sure and out of doubt a 2 Cor. 1.20 2 Tim. 2.13 For my prayer is much more certainly heard of God then I feele in my heart that I unfeignedly desire the same The Explication THis particle is added not as a part of the prayer but it noteth and betokeneth 1. A true and sincere desire wherewith we wish that we may be heard that the thing we aske may be sure and certaine unto us and that God would condescend and answer unto our request 2. A certainty and profession of our confidence or confirmation of our faith whereby we trust that we shall be heard Wherefore the word Amen signifieth 1. So be it and sure and certaine be that which wee desire 2. So God being not unmindfull of his promise truely and certainely heare us FINIS Soli Deo Laus Gloria A large Alphabeticall Table containing all the chiefe and remarkable points contained in this BOOKE A ABsolution How the word of God doth absolve and condemne 485. Actions All actions are not sins in themselves but by accident 209. No action evill in it self in respect of God 210. Adultery The meaning of the word Adultery 601. Vide Chastity Affability What it is 613. Afflictions How many kinds of them 103. How they are punishments and how crosses ibidem Eight causes of them on the godly 104. The comforts which they have in them 105. 106. Three causes of the afflictions of the godly 161. All. Why all men are not saved by Christ but the faithfull onely 132. Whether Christ died for all 298. A reconciliation of those Scriptures which seeme to make for Christs dying for all 298. 299. Amen What it signifies 655. Angels What good Angels are 189. They are finite ibid. How they are called the children of God 190. They are the Ministers of the Elect. ib. Why called Powers 191. of evill Angels ibid. Christ called an Angel 256. Two reasons proving it ibid. c. Anger Gods anger against sin 165. Annointed Vid. Christ Why Christ is so called 226. What this annointing is ib. the Analogie betweene the signe and the thing signified 227. Christ is annointed spiritually 228. Why God cannot be said to be annointed ibidem and yet in what sort Christ may be said to be annointed according to his Godhead ibidem What the annointing of Christians is 234 What it is to be the partaker of Christs annointing 235. Arrians Their heresies confuted 263. 264. 265. c. Ascension What Christs ascension is 313. whither he ascended ibid. The manner how 314. The fruits of it 320. B BAptism What it is 409. Three things comprehended in it 410. The differences betweene baptisme and the washing of old ibidem Its ends and why it is not to be re-iterated 411. What it is to be baptised into Christs death 412. A two-fold washing in baptisme 413 What the right and lawfull use of baptisme is 414. The proper and improper formes of speaking of baptisme 415. Why baptisme is called the washing of the new birth 416. The baptisme of Infants confirmed by many arguments 417. The Anabaptists Arguments answered about the baptisme of Infants 418. 419. c. How baptisme and circumcision agree and how they differ 423. 424. Beget Begotten How Christ is said to be the only begotten Sonne of God 239. Why according to his manhood be cannot be properly so called 240. Beleeve What it is to beleeve God and IN God 179. what it is to beleeve IN Christ 237. Vid. Faith Blasphemy The difference betweene the blasphemy against God and against the holy Ghost 558. Blessings Wee may desire as well corporall as spirituall blessings 641. why corporall blessings are comprehended under the word Bread 643. Body How the parts of mans body are attributed to God 152. The Image of GOD in man doth not argue a bodily shape ibidem The similitude of mans body to declare our union with Christ 234. Of the bodies resurrection Vide Resurrection 372. 373. The ubiquity of Christs body confuted 459. Borne Five causes of Christs being borne of the Virgin Mary 272. The benefit of it 272. 273. Bounty In what the bounty of God is seen 164. Bread The breaking of Bread is one of the names which the Lords Supper yet retaines 427. Two things signified by it 434. Foure causes why this ceremony is yet retained ibid. whether Bread and Wine are the very body and bloud of Christ in the Sacrament 436. why the Bread is called the body 455. their Analogie 456. How corporall blessings are contained under the name of Bread 643. how we call Bread in the Lords Prayer Ours ibid. why Daily Bread and This Day 644. Brother Brotherhood Of our Brotherhood with Christ 240. Buriall To what end Christ was buried 300. C CAtechisme Catechising What. 25. who were the Catechumeni 25. 26. The originall and perpetuall use of Catechisme 26. The parts and points of it 27. Why necessary ibidem Its ends 29. Ceremonies What they are with their severall sorts 588. whether the Church may ordaine ceremonies 589. Chastity What it is 602. It s contrary vices 602. 603. c. Vide Adultery Christ Hee is perfectly just foure waies 115. why Christ is the Sonne and not Father nor holy Ghost 118. 119. why all are not saved by him and why the faithfull onely 132. why hee is called Jesus a Saviour 220. his office and benefits differ ibidem He is our most perfect Saviour 223. whom he saveth 224. why Jesus is called the Annointed 226. 227. he is annointed spiritually 228. Vide Annoint Christs Propheticall function what 229. Vide Prophet Why he is called the Word 230. why a Priest with the circumstances thereof See the word Priest Why Christ is a King and what his Kingdome is Vide King 233. Christ is our head in three respects 235. how Christ can be called the onely begotten Sonne of GOD when we also are called his sonnes 238. Of Christs God-head 241. his God-head proved by our Regeneration 251. Christ the Sonne of GOD a person really distinct from â—he Father and the holy Ghost 257. Christ hath the whole God-head entire 258. The properties thereof 259. he is equall in honour with the Father and the holy Ghost 260. Christians Why wee are so called 233. what our annointing is 234. Our Propheticall function and Priesthood 236. Church A definition of the doctrine of the Church 1. Reasons why GOD would have his Church distinguished from other Sects ibidem Notes of the Church 3. The parts of its doctrine with the differences from other Sects 3. 4. The difference betweene Church-doctrine and Philosophy 3. 4. How the Church-doctrine was delivered of God and how confirmed 4. 5. Reasons why the Scriptures depend not on the Church 5. Objections against this answered 6. 7. The Papists brag of their Churches not erring 16. Not the Church but the holy Ghost is Judge of the Word 21. Three Rules for having the
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â—0 490 17 â—â— 483 27 â—â— 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â—0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â— 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
is the other Sacrament of the New Testament instituted by Christ by which he testifieth to us who receive the consecrated bread and wine with a faithfull remembrance of his death that he feeds us with his bodie which was given for us and with his bloud which was powred out for us and that hee quickneth d us that with him and amongst our selves we may grow up into one e bodie and that the covenant begun with God in Baptisme may remaine f ratified to us for ever Testimonies of Scripture a 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ b 1 Cor. 11.26 As often as you shall eat of this bread and drink of this cup you shall declare the Lords death untill he come c Matth. 26.26 Mark 14.22 Luke 22.17 1 Cor. 11.21 While they were eating he took bread and blessed and brake it then gave it to his disciples and said Take eat this is my body d John 6.54 He that eateth my flesh and drinketh my bloud hath life eternall and I will raise him up at the last day e John 6.56 Who eateth my flesh and drinketh my bloud he abideth in me and I in him 1 Cor. 10.17 Because there is one bread we being many are one bread and one body for we all partake of that one bread 1 Cor. 12.13 We have all drunk into one spirit f 1 Cor. 11.25 This cup is the New Testament in my bloud II. We say also that this Sacrament consisteth of externall signes and of the promises of grace in the word annexed to the a signes and consequently of a twofold food and a twofold eating or taking to wit an externall of bread and wine which is done by the mouth of the bodie out of the hand of the Minister as our sense witnesseth and an internall spirituall of Christs bodie and bloud which is by faith out of the hands of God himselfe and by the externall it is both signified exhibited and sealed in the lawfull use of the Sacrament as the promise annexed to the Symboles b witnesseth Testimonies of Scripture and of others a Apolog. August Confes tit De use Sacram. c. And because in the Sacraments there are two things to wit the signe and the word the word in the New Testament is the promise of grace added to the signe The promise of the New Testament is the promise of the remission of sins as this Text saith This is my body which is given for you This is the cup of the New Testament with my bloud which is shed for many to the remission of sins The word then offers remission of sins and the ceremony is as it were the pledge of the word or feale as Paul calls it shewing the promise b Matth. 26. c. III. For whereas all Sacraments are seales of grace promised in the a Gospel it is not to be doubted but these words of promise in the Supper This is my body which is given for you This is my bloud which is powred out for you c. are the very same Evangelicall promise in b John The bread which I will give you is my flesh which I will give you for the life of the world for my flesh is meat indeed and my bloud is drinke indeed being covered with the sacramentall ceremonie and confirmed with a symbolicall eating for the greater safetie or assurance but that it speaketh of the spirituall food of Christs bodie and bloud which is by faith is c manifest Testimonies of Scripture and of others a Rom. 4.11 And he received the signe of circumcision the seale of the justice of faith received in the fore-skin Apolog. August Confes tit De usu Sacram. c. The word in the New Testament is the promise of grace as above b John 6.5 I am that living bread that came downe from heaven if any man eat of this bread he shall live for ever But the bread which I will give is my flesh which I will give for the life of the world c John 6.35 I am that bread of life he that cometh to me shall not hunger and he that beleeveth in me shall never thirst IV. Christ never promised in the Gospel any orall manducation of his flesh but by expresse arguments rejected a it and therefore never established it by the Sacrament of his Supper And doubtlesse they sin grievously who at this day disturb the Church with their orall manducation which to acknowledge is no waies necessary to salvation to any but rather pernicious to many Testimonies of Scripture a John 6.61 62 63. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you What and if you shall see the Son of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life V. The particle This as we teach and beleeve doth demonstrate the bread which Christ brake and that it is the true bodie of Christ not by conversion into the bodie nor by any reall co-existence with the bodie but by a sacramentall way because it is the Sacrament of Christs bodie or a sacred signe of it So the Apostle interprets Christs a meaning when he calls the cup The New Testament that is the Sacrament of the New Testament the bread The communion of Christs b body that is the Sacrament of that communion So c Austine The Lord saith he doubted not to say This is my bodie when he gave the signe of his bodie So d Prosper saith The bread is after a manner called the bodie of Christ and the sacramentall action is called the passion death and crucifying of Christ not in a reall veritie but in a signifying mysterie Testimonies of Scripture and of others a 1 Cor. 11.25 This cup is the New Testament in my bloud b 1 Cor. 10.16 The bread which we break c. c August cont Adimant cap. 12. d Prosper in Decret de Consecrat dist 2. cap. Hoc est VI. And whereas Christs bodie neither in the bread nor under the species of bread but rather in the word of promise is exhibited to us to be eaten by faith the wicked indeed eat the signes to their owne condemnation by abusing of which they sin against Christ himselfe but being destitute of faith they receive not his bodie Of which notwithstanding by the Apostles testimony they are guilty not that they receive it which by their infidelitie they tread upon but because they unworthily eat that bread which is the symbole or a signe of it Testimonies of Scripture a 1 Corinth 11.27 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Also Who eateth and drinketh unworthily eateth and drinketh damnation to himselfe
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
sacred mysteries are written any Divinity which can tie us by any religion to beleeve the things contained in them but such force and amplitude there is in the Church which teacheth us that those bookes are sacred and recommends the faith and piety of the ancient Fathers that no man can oppugne them without grievous impiety Thus he Now he speaks not of the characters papers or parchment of the bookes the trust and authoritie whereof is among the Book-keepers or Stationers but of the Scriptures themselves of whose authoritie we dispute Concerning these hee affirmes both the heads of the Position 1. That there is no Divinitie in them for these words Nor any thing and Nothing are equivalent 2. Except so much as it receives from the Church for this is the meaning of the adversary but there is so much force in the Church We omit other Writers for brevities sake Let the Christian world judge of this Jesuites boldnesse and whether this Position alone be not sufficient to defend the assumption 12. Neither doth he account them authenticall but by the Churches authoritie 13. Yea he beleeves not God himselfe but for the Church The Assertion Here the Jesuite flings away both buckler and speare for he knowes too well that Poperie is held here Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular that is their better and meaner sort of Writers The former by Eckius in his Enchiridion in these words The Scripture is not authenticall without the Churches authority This hee calls in the margine His Achilles for the Catholicks And shortly after Hence it appeares that the Church is more ancient then the Scripture and that the Scripture is not authenticall but by the Churches authority The other by Stapleton against Whitaker Cap. 10. §. 3. lib. De author Script We doe not beleeve God but for the Church Is not this I pray you blasphemously to subject God and his word to the Pope and his Church Neither can so great a blasphemy be eluded by the Jesuites cavills to wit That the Scripture in respect of it selfe hath its owne authentick authority from its owne worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it should be credited whose author is the first Truth not the Pope and that the Church as the ground and pillar of truth doth conferre somewhat to the credit of Scripture For this later point was never yet questioned for ought wee know Whether the Church conferres any thing towards the credit of the Scripture But that former assertion of the Sophisters Whether we doe not beleeve God and the Scripture but for the Church that former passage though it be truly said yet it is not truly beleeved in Popery For they detract from the Scripture that internall worth of credit as it was but now shewed out of Andradius denying any Divinitie to be in Scripture And their opinion is still firme That the Scripture is not worthy to be credited either in it selfe or by us but for the Church 14. It makes the Scriptures authoritie depend upon the Popes arbitrement because that authoritie resides in the Pope as in the head of the whole Church The Assertion Here that he might make shew of denying the former he hath cunningly muttered out the later which being added hee saw necessarily that the former would follow For if in the Pope as in the head of the whole Church the whole authority of the Church resides and if in the authoritie of the Church the Scriptures authority resides as the two former Positions have it must necessarily follow that in the Pope the whole authoritie of Scripture resides depends upon his beck Now that this authoritie of the Church resides in the Pope alone as in the head of the universall Church it is the common stile of the Canonists and Sophisters who advance the Pope above Councels Gregory de Valentia a Jesuite of an approved cut or coine tells us plainly that in the Pope as in the head of the whole Church this authoritie resides The Position then remaines and the proofe of the assumption 15. And because the Pope alone or with his Prelats is the Church therefore the Pope and his Prelats beleeve the Scriptures for themselves but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats The Assertion The Jesuites were fools if they should openly speak so but as foolishly do they deny this affirming what they do affirme That we beleeve not either Scripture or God himselfe but for the Church and that the Pope with his Prelats are the Church For from hence it is as needfull to affirm both to wit that the Pope Prelats beleeve the Scriptures and God for themselves because they beleeve not but for the Church which themselves are the Laicks beleeve for the Pope and Prelats because they beleeve for the Church which is the Pope and Prelats This as necessarily followes as if we should prove there be foure Evangelists on this ground that there are twice two Evangelists Therefore not Parrie in affirming but the Jesuite in denying this Thesis lieth and the assumption remaines 16. Thus the faith of Popes Prelats Lay-men concerning the Scriptures stands upon the sandy foundation of humane testimony which indeed is no foundation The Assertion Every one may see that this is the consectary of the former For if the faith of Popes Prelats Mat. 7. Bellar. l. 3. de Justificat c. 2. who are men not gods nor angels stands upon themselves and if the faith of the Laitie stands upon the Pope and Prelats it must needs stand upon humane testimony Now for faith in divine things to stand upon this what else is it but to stand upon a sandy foundation that is upon an unstable movable each houre uncertain and indeed no foundation For in divine things an uncertain faith is no faith when by Bellarmine's own testimony it behoveth true faith to be most certain Neither will that painted shift of the Valentian Jesuite availe him saying That the authoritie of the Church that is of the Pope and Prelats is not purely humane nor purely divine but partly divine partly humane Such indeed was the authoritie of the Prophets and Apostles who wee know were immediatly called and illuminated by God Though they were men yet they spake wrote in the Church by divine inspiration We will give equall authoritie to the Pope and Prelats with the Apostles if they can shew us that they write and speak by the same inspiration If they can produce the word of those that were divinely inspired that is the holy Scriptures otherwise their Decrees are but humane testimonies and sand 17. They accuse the Scriptures of so great obscuritie in things that concerne faith worship and manners that without the Popes interpretation no man can understand them The Assertion The first part is the ordinarie stile of Papists and it is at large defended by Bellarmine That the
Scriptures are very obscure Lib. 1. de Verb. cap. 1. 2. both in the things that are set down and in the manner of setting them downe But what can be more false or more contumelious against God and his holy Prophets and Apostles seeing the word of God and of the Prophets but much more of the Apostles Psal 119.105 is called a lanterne to our feet and a light to our paths shining in a dark place 2 Pet. 1.19 This indeed the Jesuite whispered but afterward shamelesly denied it As though forsooth this were not the common stile of Poperie That no man can be the Interpreter of Scripture or Judge of the true meaning thereof but the Church that is the Pope either with or without a Councell And that in the Pope as in the head of the Catholick Church all power of interpreting resides Is not this to tell us that the Scriptures can be understood by none without the Popes interpretation See Bellarmine Lib. 3. de verb. cap. 3. where he strives to prove that the meaning of Scripture depends upon one Judge which is the Pope 18. It makes the Pope supreme Judge of all questions concerning faith in which it behoveth faith to stay at last even in those things that are in controversie between the Pope and Protestants The Assertion Whereas there be three members in this Position the first and third as being known to every one are by the Jesnite swallowed down in silence The Pope makes himself supreme Judge of all questions of faith but by what right It is a question of faith If there be a God if there be a Trinitie in unitie if hee made the world if Christ be God and man if he died for us if he rose againe if there be heaven and hell c. Shall then Christians Jewes Turkes and Atheists repaire to the Pope as the supreme Judge for resolution of these What greater madnesse can be The question is If the Pope be head of the Church if Christs Viceroy if the Monarch of Christendome if the Lord of Kings and Emperors if the supreme Interpreter Censor Judge of Scripture of all questions of faith Or if he be not rather that man of perdition sitting in the Temple of God as God the Beast the Whore sitting in the great Citie upon seven hills Finally Antichrist What shall the Protestants who are at controversie with the Jesuits about these questions repaire to the Pope as supreme Judge what 's more foolish what more unjust The middle member the Jesuite calls a lie to wit that our faith must at last stay upon the Pope Truly what he sayes is a lye but that Poperie teacheth this is no lye except it be a lye also that the Pope is supreme Judge of all questions of faith for it is only he on whom the faith of all questions doth at last stay Or that we may speak more cleerly from whom there is no appealing to a superiour But an appeale may be made from the Pope to the Scriptures or to God as to a Superiour and the Jesuite himselfe confessing Christian faith is resolved into this first veritie which is beleeved for it selfe therefore this Position stands firme in all its members and the proofe of the assumption Furthermore who ought to be supreme Judge of faith interpretations and controversies of faith whether the Pope or not and whether the Scripture alone be the rule of faith and controversies or traditions also Or whether the Scriptures alone can be both a Rule and a Judge which the Jesuite barks out with a dogs not with a mans mouth that we may pay him home in his own language whole books of Protestants are extant concerning these nor do they belong to the argument of our secular Theme 19. It accuseth the Scripture of imperfection as if it were neither sufficient to beget faith and pietie nor to attain to salvation except it be supplied by traditions 20. Hence it calls traditions The unwritten word of God as certaine in fallible canonicall and as necessarie to salvation as the written word of God and to be received with the like affection of pietie and reverence The Assertion Whereas our adversarie conceales both these Positions they need no defence It is the common stile of Poperie thus to speak of both and it is unspeakable how witty eloquent and earnest they are at this day all of them in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians And on the contrary in extolling the divinitie and necessitie of their traditions In stead of all see Bellarmine lib. 4. of the unwritten word throughout all the book But how contumelious it is against God to defile with the blemish of imperfection his written word which as it testifieth of it self is able to make the man of God perfect for every good work And to give life eternall to them that beleeve On the contrary what arrogance vanitie and how full of danger it is not only to equall to but to extoll above and more religiously to reverence humane traditions with which God whatsoever men lie to the contrarie is worshipped in vaine I say to extoll these above Gods sacred word is not now our purpose to speak many words seeing all good men doe easily understand this point and it hath been often demonstrated by our Writers 21. It blasphemously calls the Scripture a Nose of waxe a doubtfull and dead letter written with inke which needed the Churches confirmation Like a sheath receiving any blade whether it be of steele lead wood or brasse The Assertion The Jesuite silently acknowledgeth these blasphemies worthy of Anathema yet he is willing to wash them away with a lye as if injuriously they were imputed to Poperie but indeed here is no fiction yet too little hath been said for Lindanus doth openly professe In Panoplia that the holy Scripture in Poperie is commonly accounted a Nose of waxe an ambiguous word and such as may be turned which way you will and that it is rightly so esteemed For hee adviseth Papists not to dispute with Hereticks he meanes Protestants out of the holy Scriptures hereafter Because saith hee as commonly you may see it is easily bent to what opinion you will therefore it is compared and very fitly too to a Nose of waxe Thus he approves excuses defends that reproach which the Jesuite calls a lie Costerus one of their chiefe Jesuites deviseth a three-fold holy Scripture One spirituall inspired by the holy Ghost in the minds of the Church and Pope The other left by the Apostles to the Church written with inke in paper and parchment books The third grounded on the Pontificiall Decrees and generall Councels Of the paper Scriptures for so this paper-brawler disgracefully calls the Propheticall and Apostolicall books speaking These former saith hee needed the confirmation of that for these are a dead letter written with inke in parchment or paper which can feele
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by
dead after they are consumed by wormes by the power of God which notwithstanding they beleeve But what we beleeve and determine concerning God must not be measured by the shallow capacitie of humane reason from which the nature of God is most distant but rather according to his divine will revealed in his word Now these testifie that the true and eternall God is but one in number and essence 1 Cor. 8.4 Deut. 6.4 Heare O Israel the Lord our God is one Lord to wit in essence For the name Jehovah in Hebrew is from being and properly signifieth essence or being Hee is also three in persons Father Son and holy Ghost Hebr. 12.2 For Christ who is the author and finisher of our faith being willing that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God commanded all to be baptised in the Name of the Father Son and holy Ghost as it were in the name and faith of one true God consisting of these three hypostases or persons For the Father is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine person Heb. 1.3 Now such as is the Father such is the Son and such is the holy Ghost Article 4. Neither are we baptised but in the Name of the divine hypostasis or person the Son then is a divine hypostasis also and so is the holy Ghost And these three divine hypostases are one and the eternall God S. John did more cleerly expresse this mysterie of the Trinitie in unitie saying There are three that beare record in heaven the Father the Word and the holy Ghost 1 John 5.7 and these three are one He calls the Son the Word usually Now by these three witnesses in Heaven he understands either three Gods or three divine persons But not three Gods for God is one therefore the three divine persons are understood And he sayes that these three are one either in essence or in personalitie but not in personalitie for so they could not be three therefore in essence And for this cause he teacheth that these three are one God in their will and consent of witnessing It may be easily proved that this mysterie of the faith was not altogether unknowne to the Fathers of the Old Testament but not so cleerly manifest to all of them as now And it is no wonder seeing the full revelation both of this and of other mysteries were reserved for the ministry of the Son of God manifested in the flesh John 1.18 as the finisher of our faith by Johns testimony No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him What the enemies of the blessed Trinitie out of humane reason or out of Scripture maliciously depraved use to dispute against this doctrine shall be explained in the progresse of our disputation 4. Neither confounding As the Noetian Sabellian Patrispassian Hereticks did who as they held but one God so they would acknowledge but one person sometime of the Father sometime of the Son sometime of the holy Ghost using this reason for a principle at this day common to Jewes Mahumetans and Hereticks That of one individuall nature there can be but one hypostasis or person which indeed is true of a finite and created individuall nature but of the divine infinite uncreated nature it is false as divine Oracles doe evince 5. Nor dividing the essence As the Tritheits doe and have done multiplying the essence of God with the divine persons against Scripture ARTICLE III. 6. For there is one person of the Father another of the Son another of the holy Ghost 7. But the divinitie of the Father Son and holy Ghost is one the glory equall the majesty co-eternall The Declaration 6. FOr there is one The distinction of the persons that one is not the other but the Father is one the Son another and the holy Ghost another is evidently taught in Scripture John 5.32 There is another who beareth witnesse of mee and who sent mee even the Father he it is that hath testified of mee John 14.26 But the Comforter which is the holy Ghost whom the Father will send in my Name John 14.16 I will pray the Father and he shall give you another Comforter But how the persons are distinguished it followes in the eighth Article 7. But of the Father and of the Son Here the consubstantialitie and co-equalitie of the divine persons is asserted against Arians and Photinians according to Scripture John 10.30 I and my Father are one to wit in the divine essence and therefore in strength and power but in respect of the humane nature the Father and Son are not one John 5.7 And these three are one to wit in respect of the divinitie and therefore in the unitie of will and testimonie So we are baptised not in the names of three but in the name as of one true God John 5.18 and Joh. 10.33 The Jewes understood that Christ made himselfe equall with God but he did not equall himselfe with God in his humane nature for so they might truly have said that he had blasphemed but in the glory of his divinitie and divine operations John 16.15 All things that the Father hath are mine therefore that one and co-eternall majesty of the divinitie which the Father hath is also the Sons and likewise the holy Ghosts For the Father and Son neither are nor were from eternitie without the holy Ghost therefore of the three there is one divinitie an equall glory and co-eternall majestie ARTICLE IV. 8. Such as the Father is such is the Son and such is the holy Ghost the Father uncreate the Son uncreate and the holy Ghost uncreate the Father immense the Son immense and the holy Ghost immense the Father eternall the Son eternall and the holy Ghost eternall 9. And yet not three eternalls but one eternall as there are not three uncreated nor three incomprehensible but one uncreated and one incomprehensible The Declaration 8. SUch as the Father Here is declared the co-equalitie and consubstantialitie of the divine persons by the identitie of Gods essentiall attributes because as the Father so the Son and holy Ghost is uncreated immense eternall Of the Father no man doubts The Son is also uncreated because hee was in the beginning of the creation and he was God and all things were made by him John 1.1 3. and nothing was made without him which was made He is also immense Hebr. 1.2 because he makes his aboad with the Father and dwells in the hearts of all the faithfull John 14.23 Ephes 3.17 And He is with us alwaies even to the end of the world Likewise eternall Mat. 28.20 because before the foundation of the mountaines were laid before the hills he was borne Prov. 8.25 John 1.1 And he is Alpha and Omega the beginning and ending the first and the last Revel 1.8
Booke entituled The inhumanation of the Word of God other Greeks commonly call this The Incarnation which word is made out of the sayings of Scripture in which the Incarnation of the Son of God is chiefly grounded John 1.14 The Word was made flesh and dwelt among us 1 Tim. 3.16 God was manifested in the flesh Heb. 2.14 Because children are partakers of flesh and blood the Son of God himselfe was made partaker of the same and ver 16. He tooke not on him the nature of Angels but he tooke on him the flesh is of God To this purpose are the Angels words to the Virgin Mary Luke 1.35 The holy Ghost shall come upon thee and the vertue of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Son of God And that of the Apostle Gal. 4.4 God sent his Son made of a woman out of which is understood that this Incarnation is the miraculous assumption of humane flesh or nature by the operation of the holy Ghost in the Virgins womb being performed by the Son of God into the unity of his personality 3. Beleeve faithfully In the Greek it is firmely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last Article it is faithfully and firmely of which the first respects the sincerity of this faith purified from errour deniall and heresie whatsoever concerning this mystery the latter requires an assurance and confidence of salvation in the Son of God incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being opposite to doubt and conjecturall opinion ARTICLE II. Of the Creed the X. This then 4. is the right Faith 5. that wee beleeve and confesse that 6. our Lord Jesus Christ 7. the Son of God is 8. God and man The Declaration 4. RIght faith The right faith concerning the Incarnation of the Son of God is briefly set out in two heads The first is of the very mysterie of the Incarnation or of the person of the Son of God incarnate The later is concerning his office or the mysterie of our redemption which was performed and to be performed by him in the flesh It is equally necessary to salvation to beleeve both and the first for the later The faith of which except it be held entire and untainted as the Gospel declares it to beleeve Christ to be God and man which the divels also beleeve and tremble will help nothing to salvation 5. That we may beleeve We must beleeve and confesse because with the heart we beleeve unto righteousnesse and with the mouth we confesse to salvation 6. Our Lord. So the Angell calls him the same day he was borne Luke 2.11 There is borne to us this day a Saviour which is Christ the Lord And the New Testament in very many places chiefly 1 Cor. 8.6 We haue one Lord Jesus Christ. And he will be so called of us John 13.13 You call mee Lord and you say well for so I am Hence in the Creed we beleeve in Jesus Christ our Lord. The Septuagint every-where expresse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord by Gods proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is worth the observing because it affords an ample argument of the true Deitie of our Lord Jesus Christ For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same that Jehovah surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord is God Jehovah The Son of God then is our Lord by a two-fold dominion one of his Deitie common to him with the Father and holy Ghost which is his absolute power over all things the other is of mediation proper to himselfe by which as he is the Mediatour between God and men he alone is at the right hand of God appointed head of the Church over all things Ephes 1.22 7. He is the Son of God Not a son by the grace of creation as the Angels are Gods Sons Job 1.6 nor a son by the grace of adoption as those that are predestinate are adopted to be sons by Jesus Christ Ephes 1.5 but the proper Son of God Rom. 8.32 The onely begotten of the Father John 1.14 Begotten before all created things from eternitie Prov. 8.23 25. Whose going forth from the beginning from the dayes of eternitie Mich. 5.4 By whom all things were made and without whom nothing was made that was made John 1.3 8. God and man Not God alone for so he were not truly Christ that is anointed for God alone is the anointer not the anointed Nor man alone for so he were not truly Jesus that is a Saviour for man alone is not the Saviour but the saved but God and man one and the same Son consisting of two natures the divine and the humane in the unitie of the hypostasis Furthermore why the Son of God the second person of the blessed Trinitie rather then any of the other persons to wit the Father or the holy Ghost united humane flesh to himselfe although that humane reason should stand amazed Christian faith should humbly adore and not search this mysterie some reasons notwithstanding are unfolded by Divines not improbable to wit that it was fit that he who was the Son of God begotten of the Father before the world should likewise be the Son of man borne in time of the substance of his mother First lest by the Incarnation the denomination of the divine persons should be changed or a confusion introduced which had hapned if either the Father or the holy Ghost or all together by the dispensation of the flesh had challenged to themselves the name of Son Secondly the benefit of the Incarnation was by God ordained and bestowed upon men for this end that wee might become the sons of God for it was meet that we should be made Gods adopted sons by him who is Gods naturall Son Thirdly it was most convenient that he who had obtained a middle place among the creatures should be repaired by the middle person of the Trinitie that there might be a decent correspondencie between the middle and middle Now man hath a middle place among the creatures having obtained to be under the spirituall and above the corporeall creatures it was then fit that man should be repaired by the middle person of the Trinitie Lastly there is nothing more decent than that decayed nature should be restored by him by whom it was created because all things were made by him John 1.3 therefore man was to be repaired and restored to his former dignitie by the Son of God ARTICLE III. Of the Creed the XI 9. He is God 10. of the substance of his Father 11. begotten before the world and man 12. of the substance of his mother 13. Borne in the world 14. Perfect God 15. Perfect man of a reasonable soule and humane flesh subsisting 16. Equall to the Father according to his Divinitie 17. inferiour to the Father according to his humanitie The Declaration 9. HEe is God It is as evident that the proper and onely begotten Son of God is God
Dr. DAVID PARRY In Witteberg An. 1592. a.d. Disputed the 23. of May IN WHICH The Orthodox Doctrine of the Person of JESUS CHRIST is asserted according to the rule of holy Scripture and the consent of pious Antiquity The Argument of HUNNIUS his Theses Of the hypostaticall Union THese positions of Hunnius have in their front and title honey cunningly couched but in the belly very gall The front extends almost to the 17. Thesis so far orthodoxally enough if you except the ambushes they confute the old Heresies by proving that Christ is a person God and Man consisting of two natures true and intire to wit the divine and the humane and that the Son of God the Word was made flesh not by conversion of the deity into flesh but by assumption of the divinity into God to which who freely and heartily subscribes not he is not Orthodox The belly swels with Ubiquitary poyson in the next Thesis to the 39. for he layeth certaine hypotheses or suppositions concerning the manner and force of the union as it were foundations of the future Disputation concerning the reall communication of the properties and of the omnipresence of his flesh which he paints with wonderfull Sophistry but all of them are false to wit That the whole Word did assume the whole flesh so that as the flesh is never without the Word so the Word is never without the flesh that is without the dimensions of the flesh that such an union is the dwelling of the whole fulnesse of the deity within the flesh that without the flesh the deity of the Word is no where that finally the flesh hath most eminently transcended all locality being in the illocall person of the Word and that it hath truly obtained an illocall manner of existing that is to be illocall in the union In the interim he cunningly conceales the definition and forme of the hypostaticall union which he ought first to have explained as being the head of the whole dispute and not delude people with a lying title But this he did lest the manifest falshood of the specificall difference should have weakened and shaken his cause before its time The taile againe shews the honey but hides the sting for he deduceth foure consectaries or corollaries 1. That the union should be defined by the true and solid communion 2. That the person of the Word be communicated and conferred upon the flesh ineffably 3. That the deity of the person of the Word or the whole fulnesse of the deity be communicated to the humanity 4. That finally under this plenitude of the whole deity the majesty of the properties of the Word be infallibly understood No Orthodox man will contradict these points if they be meant of the true union of the natures and communion of the properties in the concret but that both these and the precedent passages for the most part all of them are nothing else then treacherous subterfuges of Ubiquity even those that have but weake eyes may see and this in a briefe examination shall be shewed The Positions of Hunnius concerning the union I. Jesus Christ in the true knowledge of whom consisteth our eternall salvation is God and man that is a person subsisting of two natures to wit the divine and the humane The Animadversion How the person of Christ is made up of two natures Thus speake some of the Fathers and almost all the Schoole-men that the person of Christ doth consist is made up is constituted is compounded is made of two natures the divine and humane or of three substances the deity the soule and the body but so they explaine this that they neither make any confusion of natures nor any imperfection of the person of the Word before the Incarnation nor yet a quaternity of the persons in the divinity for they teach that diverse wayes one thing may be made up of two or three things One way is when of two or more things remaining entire and perfect one thing is made up as in those A thing is said diversly to be made up of more things the forme whereof is composition order or figure so a heape of wheat is made up of many graines and a City of many Citizens Another way is when one thing is made up of others which remaine not in their perfection but are changed as when a mixed body is made up of the elements Metheglen is made of water and honey The third way is when some third thing different specifically is made up of two imperfect things without mixture as of matter and forme as man is composed of the reasonable soule and the body None of these wayes is the person of Christ said to consist of two natures or properly composed of them for the hypostaticall union is not the confusion of the natures or onely an ordered disposition betweene themselves as was that Nestorian parastasis rather then hypostasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Cassian l. 1. de Incar neither is it a permixtion for some of the Ancients improperly called it a mixtion neither is it a composition of matter and forme into one third thing which is neither of them for the Word is not the forme of the flesh nor is this the matter of the Word neither againe was the Word by assuming the flesh made a person or an other person which the 8. and 12. Thesis confesse The fourth way is when improperly and at large a thing is said to consist of many in which many things are put together and so at length they say in this sense that the person of Christ consisteth or is compounded of two natures whereas a composition in a large sense is the position of many things together for so they call the hypostaticall union a composition Wherefore to avoid errour they speake more warily and they say that the person of Christ subsisteth in two natures which phrase the Orthodox Writers retaine as being more proper although we thinke it not fit to contend about words with any who have a right opinion of the matter it selfe II. The divine nature and so this word God is not here taken absolutely for so the whole Trinity should be incarnate but relatively is understood the second person the onely begotten Son who in the bosome of the Father and with the Father is one and the same John 1. and 10. The Image of the invisible God Col. 1. The brightnesse of the Fathers glory and the character of his substance Heb. 1. God the Word John 1. The mighty God Isaiah 9. God blessed for ever Rom. 9. The Animadversion Damascen and the Ancients write that the divine nature assumed the flesh in one of the persons or in the person of the Word It is rightly said then that the divine nature in Christ is not to be understood absolutely as a nature but relatively as a person Therefore Thomas and the Schoole-men use rather to say that the person of the Word assumed the nature then
that the nature assumed the nature or the nature assumed the nature mediately the person immediately assumed the nature because as they speake the union is immediatly terminated in the person mediatly in the divine nature III. The humanity in Christ is not a person subsisting in it selfe but a nature having no proper personality but by reason of the union fully capable and participant of the person of the Word The Animadversion It is rightly said that the humanity wants a proper personality for a personality is a subsistence or the power of subsisting by it selfe without any other and without any other suppositum or supporting subject of a rationall nature which power the humanity neither had Whether and how the flesh is capable of the person nor hath but it is a new improper and deceitfull saying that by force of the union the flesh is made fully capable and partaker of the person of the Word It is first new because neither the Scripture nor the Church speaketh thus that the flesh is capable of the person 2. Improper because the flesh neither containes nor incloseth the person of the Word as the place is said to be capable of the thing placed He begins to speake thus Thes 44. neither becomes it the person it selfe or is it informed by the personality as the subject is capable of the forme 3. Deceitfull because the Sophister useth this phrase as a preparative for the reall communication of the properties in the natures to wit that he may say that the flesh is after the same manner capable and partaker of the deity and omnipresence as it is according to his saying partaker and capable of the personality and that therefore not by its owne but by the deity and immensity of the Word it is God and omnipresent even as not by its owne but by the personality of the Word it subsisteth But orthodox men confesse with Damascen that the person of the Word by reason of the union is common to both natures that now the humanity subsisteth in Christ by the same personality that the divinity doth but they deny that the flesh is made so capable and partaker of the person as if it were the person it selfe as they also deny that it is made so partaker of the deity and omnipresence as if it were the deity of God himselfe the omnipresence or omnipresent c. neither doe they grant that it is otherwise partaker of the person of the deity of the omnipresence or can be then by the union which maketh not that the humanity but that man is the person is God is omnipresent in which sense the Apostle saith That the Son of God was made partaker of the flesh and bloud of the children to wit Heb. 2. by assuming the seed of Abraham into his personality or by the hypostaticall union whereby not the deity of the Son but God the Son is made flesh and blood that is to say true man In this sense also it may be rightly said that the flesh or humanity of Christ is partaker of the person of the deity of omnipresence to wit by the union with the divine person and omnipresent which union makes not that the humanity of Christ but that the man Christ is a person is God is omnipresent IV. This in the Scripture is called flesh by which word not the onely corporeall masse is understood but the full and entire humanity consisting of a true body and a reasonable soule V. For the Son of God is made partaker of flesh and bloud as we are to wit in all things made like to his brethren except sin The Animadversion He saith well That under the terme of flesh is meant the entire humanity consisting of a true body and soule so he would adde these words With the true properties of both and withall the infirmities except sin For if he be like his brethren in all things then surely in locality and circumscription hee is made like to them and that in the union and in the Word For without the union and without the Word the flesh hath neither being nor subsistence at any time Therefore that is false which he affirmes in the 36. Thesis That the flesh by power of the union hath in a most eminent way transcended all locality in the illocall Word and that it hath obtained an illocall manner of existence VI. Therefore the Word did not assume an imaginary but a true and solid body consisting of flesh and bones Luke 24. of flesh and bloud John 16. which also in glory remaines a true body conformable to the glorified bodies of the Saints both in substance and qualities The Animadversion This Thesis alone doth strongly refute these ensuing subterfuges 1. For if the Word assumed not a fantasticall but a true and solid body then doubtlesse it assumed a body endued with quantitie dimension visibilitie and localitie For that is not a true body but an imaginary that wants quantitie nor can that be solid which wants dimensions and that hath no dimensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indivisible illocall for an uncircumscribed nature is invisible saith Theodoret. Now such a body as the Word did assume such a body assumed is in the Word Therefore it is false That the body of Christ in the Word which is illocall did obtaine an illocall way of subsisting that is that it is made and becomes illocall 2. If the body assumed by the Word consisteth of flesh and bones Luke 24. of flesh and bloud Hebr. 2. certainly that body which is feigned to lurk in a crust of bread or under the accidents of bread and to be eaten by the mouth is not that true and solid body assumed by the Word because it hath not flesh and bones 3. If also it remaines in glory such a bodie to wit solid and true consisting of flesh and bones having dimensions then doubtlesse in glory it retaines the definition of a true bodie from which definition the three dimensions and by reason of these circumscription and locality can be no more separated then rationality from man 4. If it be conformable to the glorified bodies of the Saints in substance and qualities it cannot then be illocall immense every-where for our bodies shall not be illocall nor every-where but shall have their Vbs by Christs owne testimony John 17.24 Father I will that they whom thou hast given to me may be with me where I am John 14.2 3. I goe to prepare a place for you and if I goe and prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be They need not then cavill thus That the body is such in its owne substance but in the Word by reason of the union it is not such for whereas it hath its being not in it selfe but in the Word which assumeth it and alwaies had doubtlesse it is and remaineth such in the Word and in the
union as it was assumed Nor can there be any true reason of that union which destroyeth the reason of the substance of flesh but that reason of the union which he feignes by a certaine contradiction destroyeth the reason of the substance because it makes that which is locall to be illocall that which hath dimensions to have no dimensions that which hath quantity to have no quantity a body to be no body and a substance no substance VII But he also assumed a soule for he said My soule is heavie unto the death Mat. 26. which also he breathed out on the Crosse Mat. 27. to wit an intelligent soule which after death should remaine and which might grow in wisdome in the time of his humiliation Luke 2. The Animadversion This Thesis is right opposed 1. To the errour of Apollinaris feigning that the Word assumed flesh without a soule and that hee himselfe was in stead of a soule See Ambrose de Incay l. 1. c. 7. 2. To that Papisticall fiction of such a perfection in Christs soule as from its creation was so replenished with knowledge and grace that it could not learne any knowledge or grow therein which it knew not before See Bellarm de Christo l. 4. c. 1 2 3 4. 3. To the folly of Ubiquitaries and of this teacher concerning the ubiquitie and omniscience of Christs humanity even from the moment of his conception and union for if Christ did truly breathe out his soule upon the Crosse there must needs be a truly locall separation of the soule and body in death therefore by no meanes could the soule or body then be every-where Or if then the soule or the body was in any wise every-where and if in any sort there was not made a true separation of both neither did Christ in some sort truly breathe out his soul that i◠he did not truly dye which is false notwithstanding then that is in that separation of the body and soule the humanity was not separated from the Word but inseparably the union of the natures remained in death For Christ then was not truly man although hee died according to his body but living according to his soule therefore it followes irrefragably 1. That by affirming the ubiquity of Christs body or soule or of both we must deny that Christ truly died 2. That ubiquity neither is the forme of the hypostaticall union nor the specificall difference of it which Smidlinus in the conference at Maulbrun Pag. 14. Lat. p. 9. Germ. affirmed and laboured for Nor is it the effect or consequence thereof which afterward Chemnitius devised to correct Smidlinus his opinion For the union remained not onely in death but also in the whole state of his humilitie without any reall transfusion of the ubiquity or any other of the divine properties into the flesh without which the Ubiquitaries cry out that Christ is no more God then Peter was Out of all which it is plaine that ubiquity by this Thesis cuts its owne throat For how can a dead body hanging on the Crosse and lying in the grave and yet not separated from the Word have an illocall-manner of subsisting Likewise if the soule which the Word assumed could in the time of humiliation encrease in wisdome as Luke 2. then doubtlesse from the womb it could not be omniscient although it subsisted in the Word VIII This humane nature of Christ is not required to the dignity of the person of the Word as it is simply the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Word is a person of it selfe perfect and every way complete even from his eternall generation of the Father IX It belongs notwithstanding to the integrity of the Word incarnate or of Christ as be is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose person after the Incarnation is compounded as the Ecclesiastick Writers doe witnesse The Animadversion If the flesh belong to the integrity of the person of the Word incarnate In the ninth Position there lies some deceit for he saith that the flesh belongs to the integrity of the Word incarnate that afterward hee may conclude the ubiquitie of the flesh when as the entire Word being incarnate is every-where But he cunningly saith that it belongs to the integrity of the Word incarnate but not to the integritie of the person of the Word incarnate lest hee should seem to conclude a quaternitie or make the Word one person and the Word incarnate another To the same purpose is it when he calls the person of the Word incarnate or of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded Now the orthodox Writers though they reject not simply these speeches for they themselves speak so without any feare of cavilling yet they warne us to understand them aright to wit in that sense as they were used by Ecclesiastick Writers to whose testimony our adversaries appeale lest wee should conclude that the hypostasis of the Word before its Incarnation was imperfect or that it is from some other hypostasis of the Word incarnate For so of necessity a quaternity must follow We must then stick to that which our adversary confesseth rightly Thes 8. that the Word is in it selfe altogether perfect and entire We must also hold what he acknowledgeth Thes 12. that there is not one Son begot of the Father from eternity and another conceived and begot of Mary in time but that there is one and the same For these being granted it is plaine that the Word and the Word incarnate are not two different persons but one and the same numericall hypostasis and that they differ not essentially but onely in some respect as Peter when he is clothed and when he is naked is one and the same person differing from it selfe not subjectively but accidentally Hence further it followes manifestly that nothing can be properly said to belong to the integrity of the Word incarnate which doth not also belong to the integrity of the person of the Word but to say this were to deny the perfection of the Word and to make a composition in God The Word incarnate is improperly a person created That the flesh then doth belong to the integrity of the person of the Word is to be so understood as the person is called compounded by Writers to wit not properly but improperly For on the first Thesis we shewed That the person of the Word incarnate is compounded made up constituted consisteth of two natures not as an heap of corne is made up of many graines a mixed body of elements Or as a living creature is compounded of a body and soule which are peculiar waies of composition Neither can they be attributed to the person of Christ unlesse many absurdities doe follow hence as Thomas shewes at length But the terme Composition is here taken in a large signification How the hypostaticall union is a composition for the position of divers things together in one which way soever it be for so the
hypostaticall union may be called a composition to wit that by it the person of the Son of God before subsisting of one nature now subsisteth of two remaining in the interim perfect and simple in it selfe But not as if the person of the Word incarnate were made up of two natures or of a person and a nature neither of which that person is as man is made up of a reasonable soule and body but neither of these is man After the same manner the flesh may be said to belong to the integrity of the person of the Word incarnate not as a part integrating and completing an incomplete person but as a nature assumed into the hypostasis of the Word in which the same Word inhabiteth whole and entire corporally as it were in his Temple and exhibits himselfe as it were clothed with a garment or vaile to be seen and felt he being in himselfe invisible and unpalpable For so we see the Scripture speaks of that inhabitation of the Word in the flesh assumed John 2.21 Phil. 2.8 Hebr. 10.20 and so doe the Orthodox Fathers among the rest Austin Lib. 1. c. 21. de Trin. The Word saith hee was made flesh that is man yet not converted nor changed into that which was made but clothed with flesh that he might be seen of fleshly men in a fleshly manner Neither doth our Adversary speak otherwise when he saith Thes 18. that the whole Word was clothed and covered with flesh The Word clothed with flesh not accidentally but personally But let us not imagine that the flesh accidentally only and by way of an externall habit is super-added and joyned to the Word as a garment extrinsecally adheres to a man or accidentally and changeably which as Lombard witnesseth was the opinion of some for the flesh is so assumed into the most intimate and inward hypostasis of the Word that the union thereof with the Word is truly hypostaticall that is it hath the same subsistence with the Word These things being observed there will be no danger of fallacies for it will be easie out of the distinction and true explication of the phrase to destroy whatsoever the Adversary can hereafter alledge from thence for the omnipresence of the flesh For the entire and whole person of the Word incarnate is God and immense and omnipresent eternall also and begotten of the Father and illocall c. Although the flesh assumed into that person be not or is not made God nor immense nor omnipresent and much lesse eternall begot of the Father illocall c. For it will not follow saith Austin that whatsoever is in God must be every-where as God X. The person then of our Saviour consisteth not of one nature onely but of two coupled together immutably and without confusion so likewise indivisibly and without separation and so they meet together in one hypostasis according to the Canon of the Councell of Chalcedon The Animadversion The person of our Saviour consisteth of two natures not by the composition of one third of integrall parts or essentiall either as of matter and forme as this Doctor doth tacitely imply but onely by that way which was declared in the first and ninth Thesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for otherwise there would be a quaternity The words of the Canon of the Councell of Chalcedon sound thus The Son of God was manifested in two natures without confusion without conversion without division without separation the difference of the natures being no waies abolished by the union but rather the propriety of each nature meeting in one person or hypostasis is preserved That fiction then of our Adversary which followeth in the 36. Thesis is repugnant to this Canon to wit That the humanity in respect of the union hath most eminently transcended all localitie in the illocall Word and hath obtained an illocall way of subsisting For so the properties of both natures should not be preserved but confused for the flesh should lose its localitie in the illocall Word and consequently its circumscription dimensions quantity and substance Neither can it be in any case both locall and illocall for it is impossible that one and the same nature can be susceptible of contrary properties or affections together Theod. dial 2. Damasc l. 3. c. 3. l. 4. c. 19. as with Theodoret Damascen teacheth every-where XI Hence there is but one Lord Jesus Christ 1 Cor. 8. and in the two natures and nativities which are more then generically different there is but one onely Son in his eternall generation without a mother in his temporall nativity without a Father Hebr. 7. XII Neither did the Father from eternity beget one Son and Mary his mother another by a temporall birth and conception but that onely one Son of God and man The Animadversion As the Father begot not one Son from eternity and Mary another in time but the very same so there is not a different but the person of the Word before and after the Incarnation is the same in essence and number For the second person of the Trinitie was neither changed by the Incarnation nor was it multiplied or perfected therefore the younger Divines were well warned to take heed and rightly to understand the Adversaries phrase Thes 9. when he saith that the flesh belongs to the integrity of the Word incarnate and that the person of the Word incarnate was composed For it is very improper to say That the person of the Word is a part of the person of the Word incarnate because the person is not made a part of the person either of its owne or of anothers For if of its owne then the whole should be a part of it selfe if of anothers there would not be the same Son begot of his Father and borne of his mother and necessarily there will follow a multiplication and quaternity of the persons therefore Austin saith well Christ is one person of a double substance saith he Lib. 3. c. 10. cont Max. because he is God and man and yet neither God nor man can be called a part of this person otherwise God the Son of God before hee took the forme of a servant was not whole and he encreased when man was added to his divinity XIII As Gabriel said What shall be borne of thee shall be called holy and the Son of God Hence Elisabeth being full of the holy Ghost calls her the mother of her Lord. XIV By reason of this identity of the person or hypostasis the Word was said to be made flesh John 1. The branch of David Jehovah Jerem. 23. The Son of man Son of the living God Matth. 16. The second man the Lord from heaven 1 Cor. 15. And the second Adam made a quickning Spirit Ibid. XV. Now there is one Christ not by conversion of the Deity into flesh but by assumption of the humanity into God XVI Wherefore lest the phrase of the Evangelist The Word was made flesh
is to be reduced to these narrow straits because to be reduced to a narrow place and to be in a place is the property of the flesh not of the union but the properties of the natures neither make the union nor effect it otherwise by the same reason one might cavill that the union is corporeall visible dead because the flesh is corporeall visible and dead or that it is eternall immense and God because the Word is eternall immense and God But although the flesh is not diffused every-where with the Word nor the Word circumscribed by the narrownesse of the flesh notwithstanding the flesh is nowhere not united to the Word and subsisting by the Word and the Word is nowhere not united to the flesh and subsisting in the flesh wheresoever then the flesh is there is the union and wheresoever the Word is there is the union not by reason of the diffusion of the flesh but by reason of that most simple immensity of the Word by which he is so in the flesh that he is not therefore contained in the flesh but every-where together without it he filleth all things and so he is without the flesh that notwithstanding he subsisteth every where in it and that not by any one part of himselfe but totall neither another person but the same for we must not imagine that there is one part of the Word in the flesh and another without it but he wholly subsisteth in the flesh and wholly without the flesh because he is immense and impartible Neither is there one Word in heaven and another on earth but the same is every-where in the flesh or incarnate because most simple although in the meane while the flesh both by the verity of its essence and in one place where it wills it remaineth We do not therefore dreame that the Word in the flesh is only in one place in other infinite places without the flesh and therefore without the union for it is every-where in its owne flesh supporting and moving by a secret and indissoluble union but no where and at no time deserting it or distant from it but properly it is not either in one or in infinite places seeing these things are in place onely that have dimensions But God the Word is of that immensity that he hath neither a corporall nor an intellectuall place but metaphorically onely being said to be there where his operation is knowne Lib. 1. c. 16. as Damascene witnesseth In briefe the Word is every-where and so remaineth united to its flesh even existing without it for it can never be absent from the flesh being immense and every-where wholly the same without extension or multiplication though in the meane while the essence of the flesh is onely in one place But if this Ubiquitary Doctor understandeth not or approveth not of these things let him proceed in his dreame of his dimensive and extensive Word which is not totall every-where but some-where it existeth in some part of it or else is wholly some-where absent but we beleeve with Athanasius that this is of high admiration that the Word contained by none containeth notwithstanding all things and being present in the body is not else-where absent but subsisteth over and above all things and yet is most present in the natures of all things but more chiefly in his owne flesh These my steries are to be adored but not to be squared by the dull edge of humane reason XXIII But because by the Apostles definition the whole personall union is and consisteth in that corporall inhabitation and immanency of all fulnesse of the deity in the flesh by an unavoidable consequence we inferre that where it dwels not in the flesh but is imagined to be without it there it cannot be said to be united to it The Animadversion He proves the Word to be no-where without the flesh but first out of Pauls definition of union as he saith then by a contraposition out of the definition he thus seemes to gather What is immanent in the flesh is not without it the Word is immanent or dwels in the flesh because the union is the inhabitation or immanency of the Word in the flesh therefore the Word is not without the flesh Answ If he did contend that the Word was no-where so without the flesh but that it is also in the flesh we would yeeld to him in all this But when he simply denyeth the Word to have any existence out of the flesh that he may diffuse the flesh every-where with it we answer to the Major proposition with a distinction That cannot be without the flesh which is so inherent in it as that it is shut up within the dimensions of it But we deny the Word to be so inherent in the flesh or that it is such an immanency by which the Apostle shews rather the union then defines it to be the corporall inhabitation of all fulnesse of the deity in the flesh and the Adversary himselfe shortly after denyeth it For the Word doth not so inhabit as to be circumscribed by the limits of the flesh nor is he so immanent that he is no where without it as the soule existing in the body is no where out of the body but that he is never separated or absent from it The inhabitation then is not the enclosing of the Word within the flesh but a secret conjunction with the flesh into one hypostasis In that he calls the union an immanency he hath not this out of the Apostle but out of Damascen who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word some translate a permeation others an immeation others an immanency or inhabitation no wayes understanding the Eutychian mixture of the natures or the circumscription of the Word in the flesh or the diffusion of the flesh with the Word but a mutuall intimate and indissoluble union of both natures into one hypostasis the natures and properties remaining entire which is so well knowne out of Damascen that it needs not be insisted on By a contraposition out of the definition he thus gathers Where the Word is united to the flesh there it dwels in the flesh and so remaines in it as that it is no where without it therefore where it dwels not in the flesh but is fancied to be without it there it cannot be said to be united with it which because it is absurd for so there will follow a Nestorian separation it is also absurd that the Word should be any-where without the flesh But first we have said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ubiety is improperly attributed to the Word and union then it is false which in the converting proposition he assumes of such an immanency as that the Word is no-where without the flesh for this is to beg the matter in question Besides in the Proposition converted he admits of that fallacy which is called Ignoratio elenchi or the ignorance of the reprehending Argument feigning these two to
can darken because the assumption of the flesh was made not according to any naturall propertie as is illocalitie by which the Word is united to the Father and holy Ghost but according to the characteristicall properties by which he is distinguished from the Father and holy Ghost as Damascen excellently sheweth Lib. 3. cap. 7. Otherwise either the assumption had not been made solely by the Word but also by the Father and holy Ghost or else surely all the other naturall attributes of the Word none excepted should be attributed to the flesh by the assumption or vertue of the union and so monstrously wee might affirme that the flesh in the eternall infinite incorporeall Word c. did most eminently transcend all respect of time finitie corporietie c. and hath truly obtained an eternall infinite incorporeall way of existing If so what will ubiquitarisme leave for Eutyches Where will our Adversaries sixth Thesis stand Where will our brother be our flesh our faith and comfort Wherefore in that with so much cunning the Sophister urgeth the illocalitie of the Word he paints to no purpose for by this he will be no more able to prove the locall true and solid flesh as hee calls it to be made illocall by the illocall Word in the vertue of the union then if he should say that mans bodie by the force of union hath most highly transcended all densitie corporietie mortalitie c. and doth truly obtaine in the soule a rationall spirituall immortall c. manner of existing because it is hypostatically united with the reasonable spirituall immortall soule Away with such trifles The proofe of the Major is nothing but like to the former fallacie of non causae because the illocalitie of God assuming is no more the cause of the illocalitie of the flesh assumed then the eternitie simplicitie immensitie of the same makes the flesh eternall most simple and immense We are not onely not to conceive any place or localitie in God but also time finitie and humanitie must cease to be in our thoughts Answ Must then the thought of these in the flesh assumed cease No because the union is so made that the natures and naturall properties remain entire and inconfused Neither is the proofe of the Minor to any purpose for the illocall hypostasis of the Word is the terme or limit not of the flesh but of the assumption of the flesh Neither is the flesh made the very illocall hypostasis of the Word or changed into it but so by it and in it assumed that it subsisteth in it and is sustained and borne up by it as the proper flesh of the Word In the meane while let it be and remain even in the Word the true and locall flesh such as was by the Word and in the Word assumed Neither is this the opinion of the Schooles as I shewed before when they say That the hypostasis is the Terminus ad quem of the Assumption or that the union is terminated in the person as if the nature assumed were made the hypostasis or were terminated and defined by the hypostasis but that with the Word assuming it is united into one hypostasis and that the union of two natures makes not one nature but one person In which sense they also dispute that the union is not made in the person but in the nature In vaine then under this vizard of the Schoolmen doth he seek to hide himselfe Furthermore Athanasius understands the humanitie to be so assumed into God that it is not therefore made God but that it subsisteth in the person of God and is the proper flesh of God that God may be truly man and man truly God As for Chemnitius his swelling words the simple truth is no waies moved by them In vaine then doth the Sophister defend himselfe with this target What is more usuall then Claw mee and I will claw thee From Master Luther who though in some passages hee wrote well concerning our Lords last words our orthodox men appeale lest they should seem to depend on men to Matthew Mark Luke John Paul Peter all which testifie that the flesh of our Saviour even in the Word was and remained locall They appeale to our Saviour himself who after his resurrection in his locall flesh not without the Word but in the Word not without the union but being then most united to the Word standing in the midst of his Disciples locally said See and touch a spirit hath not flesh and bones as you see mee have They appeale from both the Confessions of Luther to both the Testaments of the living God to the Augustan Confession and to Master Luthers owne sounder writings in which he rejecteth the ubiquitie of the flesh Finally they appeale from the Bergensin harmonie to the harmonie of the holy Evangelists and Apostles which we know is publickly received in the Church of Christ XXXIX Out of what is said it appeares also that the union of the Word with the flesh and of the natures themselves one with another is to be described by a true and solid communion The Animadversion Now in the end he deduceth such consectaries which being rightly understood no orthodox Divine will reject But all of them are full of snares of which the younger sort must be briefly warned The first is That the union of the natures themselves one with another is to be described by a true and solid communion This is well Why then hitherto did he not thus describe it but defined it a bare immanencie when plainly and fully it should have been defined an union lest the title should lye But afore I gave the Reader a caveat concerning this cunning in the Argument Among the orthodox Fathers Communion often signifieth an union because the one common hypostasis of the two natures is made up by union and this is the true and solid communion of the natures because truly and solidly that is most really and narrowly the Deitie is communicated to the humanitie and the humanitie to the Deitie that is so united that they are one person their natures and properties remaining entire So Damascen lib. 3. cap. 6. The divinity in one of his hypostasis hath totally communicated himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is united to us Fulgentius to Donat. Man should never have received from God the grace of salvation if the communion that is the union of the divine and humane nature did not remaine in one person of Christ Yet oftner and properly in the Fathers Communion signifieth the common predication of either of the natures and properties thereof on the whole person in the concrete Which communication is not the union it selfe but the effect or consequence of the union and this communion is true and solid and as they speak most really in the person for it makes that God the Word is really solidly and truly man who suffered died rose againe and was received into glory and that man truly
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
be repugnant to wit The Word inhabiteth in the flesh and the Word is without the flesh which indeed are not repugnant by reason of the most simple immensity of the Word as is shewed The Argument of our Adversary directly concluding is this Where the Word is united to the flesh there it is not out of the flesh because the union is the inhabitation but the Word is every-where united to the flesh therefore it is no-where without the flesh But the Minor Proposition hath this ignoration of the Elenchus and trusts to a false definition for we will not yeeld him that the union is such an inhabitation as he fancies wherefore we deny the Major for wheresoever the Word is he inhabits all in the flesh and all without the narrownesse of the flesh filling heaven and earth with the immensity of his essence XXIV Especially because according to this opinion we must determine that the whole Word seeing he cannot be divided into parts in his whole personality and in the whole plenitude of the deity is in innumerable places without his humanity which were truly to draw in sunder through many places that most intrinsecall and altogether indistant union The Animadversion You sing over againe the same song To place the whole Word in his whole personality and in the whole fulnesse of the deity in innumerable places without his owne flesh is to distract in sunder the indistant union of the natures but to do this is a wicked thing therefore so must that We againe deny the Major for the union remaines indistant even when the whole Word without the narrownesse of the flesh fills all other things because by his most simple immensity neither all nor halfe of him seeing he is individed departs or is absent from his flesh neither is he pulled away or separated by any distance of place but he subsists so all within it that he is also all-present every-where without it whereas not another but the same and entire Word is within the flesh which is without it And this argument of pulling asunder the natures is very silly for it flowes from a false imagination that the Word existing without the flesh remaines not united to the flesh which is both most false and impossible for if it were any-where absent from its flesh it were not immense and if in any part onely it remained in the flesh it should be divided Therefore to feigne any distance betweene the natures is truly to feigne a Word having dimensions which our Adversary by cleering of himselfe sufficiently sheweth Some orthodox men untie this knot by distinguishing the personality and deity of the Word confessing that to be no-where out of his flesh seeing there is one personality of both but this they make all to exist within and without the flesh in that the essence of the Word is simply infinite But lest our Adversaries should cavill that so we do not make the personality equally infinite with the essence of the Word therefore we will wave this distinction We know that the personality and divinity of the Word differ not subjectively but onely in some respect when as then both are equally immense and most simple by the same reason it must necessarily follow that both subsist wholly in their flesh and wholly without the flesh and with the Father and holy Ghost fill heaven and earth XXV In the meane time out of our doctrine there doth not follow such a shutting up of the Word into the nature assumed as makes the person of the Word lose his infinity or become finite but from bence rather is inferred this perpetuall immanency inhabitation and incarnation we speake of which elevates the finite humanity into the infinite personality of the Son of God and consequently it makes that the Word is never absent from its flesh never distant from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never subsisteth without it but that without distance as Damascen saith it is united with it and remaineth with it above all locality of this created world ineffably and still present The Animadversion Here he perceives that out of his immanency or inhabitation necessarily followes the inclusion and finity of the Word therefore he denies the sequell but in vaine for thus he is convinced What is so immanent in the finite flesh that it existeth no-where without it that must necessarily be shut up within the dimensions of the flesh and be finite as the flesh is finite But the Word is thus immanent in the flesh it is therefore shut up within the finite dimensions of the flesh which is absurd The Major is most true our Adversaries Minor is absurd there followes then an absurd conclusion He saith that the perpetuall immanency followes out of his doctrine rather but this is to beg the matter in question to inferre an immanency out of an immanency He saith A prodigious speech that the immanency elevateth the finite humanity into the infinite personality of the Son of God If he understood this Teratologie of the union of the flesh with the infinite hypostasis of the flesh retaining the properties thereof no orthodox man would reject it but the stile of truth is plaine whereas that of a lye is intricate such as this is For he doth not meane this of the union as he saith but of an ubiquitary diffusion of the flesh with the Word which orthodox Divines simply deny for the flesh can no more cast off her finity and dimensions then she can her very nature no not in the union it selfe Now if remaining finite she is elevated into an infinity that is is made infinite then sure it must be both at once finite and infinite quantitative and without quantity flesh and no flesh and what is this but to fancy an Vtopian Chimera Againe he saith by meanes of this immanency the Word is never absent no-where distant from his flesh but indeed this is effected not by the immanency which he feignes but by his most simple immensity for by this it is that the Word is all the same in his flesh and every-where without all He saith that by the meanes of this immanency the Word never subsisteth without the flesh but inseparably is united to it But againe he ascribes a false effect to an untrue cause and admits ignorationem elenchi for the inhabitation of the Word in the flesh which he by an ambiguous terme will rather call an immanency is not his inclusion or confining within the flesh that is within the dimensions of the flesh neither do these two To be without the flesh and To remaine inseparably united to the flesh destroy one another as was shewed but now Yet if both be not true together concerning the Word neither can he be immense nor can he be God Lastly in that he saith the flesh united to the Word or the Word to the flesh remaineth so above all locality of this created world it is either a vaine Teratologie or a false opinion