The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R. Ursinus, Zacharias, 1534-1583. 1645 Approx. 4271 KB of XML-encoded text transcribed from 573 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A64611 Wing U142 ESTC R5982 11964962 ocm 11964962 51672

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Early English books online. (EEBO-TCP ; phase 2, no. A64611) Transcribed from: (Early English Books Online ; image set 51672) Images scanned from microfilm: (Early English books, 1641-1700 ; 520:15) The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R. Ursinus, Zacharias, 1534-1583. Parry, Henry, 1561-1616. Pareus, David, 1548-1622. Theologicall miscellanies. A. R. [22], 844 p. Printed by James Young, and are to be sold by Steven Bowtell ..., London : 1645. Theologicall miscellanies of Doctor Pareus ... / [translated] by A.R., London, 1645, has special t.p. A commentary on The Heidelberg Catechism. Signatures *6, Mmm2, pages 759 to 760, 799 to 800, 805 to 806 stained; 57 to 58 torn with loss of text; 250, 629 to 630 misnumbered; 819 print is faded in filmed copy. Pages beginning-65 and signatures Mmm1-end of book photographed from University of Illinois Library copy and inserted at end. Reproduction of original in Union Theological Seminary Library, New York.

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eng Heidelberger Katechismus. Christianity -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2009-04 Assigned for keying and markup 2009-05 Keyed and coded from ProQuest page images 2009-07 Sampled and proofread 2009-07 Text and markup reviewed and edited 2009-09 Batch review (QC) and XML conversion

THE SUMME OF CHRISTIAN RELIGION, DELIVERED BY ZACHARIAS URSINUS,

Firſt, by way of CATECHISM, and then afterwards more enlarged by a ſound and judicious EXPOSITION, and APPLICATION of the ſame.

Wherein alſo are debated and reſolved the Queſtions of whatſoever points of moment have been, or are controverſed in DIVINITIE.

Firſt Engliſhed by D. HENRY PARRY, and now again conferred with the beſt and laſt Latine Edition of D. DAVID PAREUS, ſometimes Profeſſour of Divinity in Heidelberge.

Whereunto is added a large and full Alphabeticall TABLE of ſuch matters as are therein contained: Together with all the Scriptures that are occaſionally handled, by way either of Controverſie, Expoſition, or Reconciliation; neither of which was done before, but now is performed for the Readers delight and benefit.

To this WORK of URSINUS are now at laſt annexed the THEOLOGICALL MISCELLANIES Of D. DAVID PAREUS: In which the orthodoxall Tenets are briefly and ſolidly confirmed, and the contrary Errours of the Papiſts, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted;

And now tranſlated into Engliſh out of the originall Latine Copie: By A. R.

LONDON, Printed by James Young, and are to be ſold by Steven Bowtell, at the ſigne of the Bible in Popes-head Alley. 1645.

TO THE CHRISTIAN READERS, HENRY PARRY wiſheth grace and peace through Jeſus Chriſt our Lord.

WHereas but a ſmall and ſhort remnant of daies is alloted unto every of us, to try the hazzard and adventure of this world in Chriſts holy merchandize (yet forty yeeres, and the youngeſt may, the oldeſt muſt depart) I being ſubject to this common caſe and moſt certain uncertainty of our life, neither knowing, if perhaps at this preſent my ſtaffe ſtandeth next the doore; have bin, and am deſirous and earneſt in this behalfe, ſo to beſtow all my poſsible endeavours in this my Lord and Maſters traffique, as that I may not return unto him with a talent in a Napkin, and withall may leave behinde mee ſome poore token and teſtimony of my love and duty towards him and his bleſſed Spouſe, with future posterity. Which my deſire and earneſt deliberation, ſtruggling and ſtriving ſo long within mee, untill it had gotten the conquest of ſuch ſhamefaſt and fearefull motions, wherewith men are well acquainted, who are at all acquainted with their own infirmities: I was thereby at length drawn to this bold and hardy reſolution, as to commit ſomething to the preſſe, and ſo to the eyes of them, whoſe great and ſharp cenſures I have ever with trembling thought of heretofore, and even now would fly them with all willingneſſe.

Wherefore alſo in reſpect hereof, and of the greenneſſe of my age, ſo hath the flame and heat of my deſire been ſlacked and cooled with the water as it were of feare, wherewith I ſhake in mine owne conceit; as I have not preſumed to draw any ſhaft out of mine own quiver, or to preſent the world with an untimely fruit of ſo young a tree: but rather have made choice of a ſhaft out of the Lords Armory, framed by the hand and skill of the Lords workman, fit to make the man bleſſed who hath his quiver full of them.

If yet in this I have been preſumptuous, if bold, if undiſcreet, if fooliſh; my Brethren, for your ſakes have I been ſo, for your ſakes have I been preſumptuous, bold, undiſcreet, and fooliſh, even for you and for your children. The greater is my hope and truſt, that theſe, whatſoever my paines and labours, ſhall finde favour and grace in your ſights, and receive good entertainment at your hands; becauſe for you they have been undertaken, and the gaines and commodities that ſhall ariſe thereof (if by the bleſſed will of God any ſhall ariſe) ſhall redound unto you and yours for ever.

It is a caſe lamentable, deſerving the bowels of all Chriſtian pity and compaſsion, and able to cauſe the teares of ſorrow to guſh out and ſtream downe the face of a man, who is not frozen too hard in ſecurity, and in uncharitable careleſneſſe, when he ſhall but lift up his eies, and ſee the waſte and deſolation of ſo many diſtreſſed ſoules, who in ſo many places of this our land and country have been, and are daily either pined away and conſumed to the bone for lacke of Gods ſuſtenance, the Bread of life, the Word of God, the only preſervative of the ſoule: or, through the deceitfull poyſon of that old Sorcereſſe and Witches children, infected and baned unrecoverably. Alas! poore ſoules, faine would they have ſomewhat to keep life within them: and therefore, as famiſhed and starved creatures, which have been for a ſpace pounded up and pin folded in a ground of barrenneſſe, debarred of all ſuccour and reliefe, whenever they may light of any thing that may goe downe the throat, be it as bitter as gall, and as deadly as poyſon, they ſwallow bitterneſſe as Sugar, and licke up death as ſweet hony: And yet (I rue to ſpeak it) ſuch is the hard heartedneſſe and brutiſh unnaturalneſſe of many mercileſſe men, if yet men, who have ſo flinted their fore-heads, ſeared and ſealed up their minds and conſciences in all impiety, as that they have entered as it were into a league and bond with themſelves to forget Chriſt, never to know the man more, never to ſpeak in the name of Jeſus, never to feed the flock of Jeſus, whoſe ſoules are even as great and deare to him, as the price they coſt him: For, had not theſe men ſworn, likeOf Valentinus the Cardinals religion, who (graceleſſe man) ab jured his Eccleſiaſtical vocation, to be lifted up to a temporall Dukedome. Sab. Enncad. 10. lib. 9. ſons of the earth, to poſſeſſe the earth for ever, and to leave heaven, and the heires of heaven, even the choſen of God, to God himſelfe to looke to: it were uncredible, nay, unpoſsible were it, that after ſo many threats and warnings from heaven, from earth, from God, from men, from their foes abroad, and their friends at home, they ſhould not yet once, not once deſcend into a dutifull conſideration of this their heavie treſpaſſe, and ſo with a ſpeedy induſtry and aſsiduity re-enter and recover thoſe their forſaken Charges, which a long while have languiſhed, and worne away for want of paſture, and lye now (the deare Lambs of Chriſt Jeſus) ſtretching on the ground for faintneſſe, fetching their groans deep, and their pants thick, as ready to give over, and to yeeld up the ghoſt: O Lord, Jerem. 5.3. are not thine eies upon the truth? thou haſt ſtricken theſe men, but they have not ſorrowed: thou haſt conſumed them, but they have refuſed to receive correction: they have made their faces harder than a ſtone, and have refuſed to return. Not the loſſes and unſupportable calamities of Chriſts people, not the miſerable Apoſtaſie and grievous falling away (woe to us therefore) of multitudes of the ignorant and unlettered men from the Apoſtolike Faith, and the Church of Chriſt, not the certain dangers and hazzards of their own perſons, Wives, Children and Kins-folks (with all which rods of his fatherly chaſtiſement God hath lately, in his juſtice, tempered with ſurpaſsing mercy, viſited them) can awake or rouze them out of that dead and deadly ſlumber, whereby they have, as much as in them lieth, betrayed to the powers and forces of Sathan Gods ſacred inheritance, and laid open the precious flock of Chriſt to the mouthes and teeth of Wolves.

But would God the burthen of this ſin reſted onely on the necks of theſe wretchleſſe perſons, whoſe extreme barbarity yet in letting, through their profane abſence, their harmleſſe ſheep to drop away by famine of the Word, hath raiſed a louder cry and clamour againſt them in the eares of God, than any we are able to make by our moſt juſt complaint in the eares of men. Another ſwarm of Caterpillers there are, the very traſh and rif-raffe of our Nation: who deeming it a more eaſie life to ſay Service in the Church, than doe ſervice in the houſe, and to stand at the Altar of God, than to follow the plough of their Maſter, have, like men of idle and diſſolute quality, only moved thereto in a lazie ſpeculation, laid their wicked and ſacrilegious hands on the Lords Arke, unreverently entered with ſhooes and all into his Temple, taken his undefiled teſtimonies in their defiled mouthes, diſgraced, defaced, and defamed the glory and majesty of Divine rites and myſteries, through their beggarly entring into, and baſe demeaning themſelves in ſo high an office. Gape not theſe men, trowe you, for new miracles to raine out of heaven? as if Chriſt muſt needs for their ſakes lay the foundation of his Church againe, and call againe from the Net, and the receipt of Cuſtome, and other Trades of this world, ſuch as he would deſpatch abroad for his holy Meſſage, that ſo theſe Artiſans might be inveſted with Apoſtle-ſhips, Doctor-ſhips, and the roomes of Prophets, as ready men after a nights ſleep, or an houres tranſe, to turne the Book of God, and mannage the Keyes of heaven. But, my friend, be not deceived; awake out of ſleep, and dream no more: Thou art no Prophet; Zach. 13 5. thou art an husband-man, and taught to be an heard-man from thy youth up. Get away therefore with ſpeed from the Lords houſe: if thou be a cleaver, to thy wedge and axe; if an hinde, to thy Maſters plough; but meddle not with Gods affaires, leſt he break out upon thee, and deſtroy thee.

But in vaine ſpend I words to braſſe and iron, who, though the Lord have held in his hand for a long time the viall of his wrath, and is now weary with holding it any longer, and about to powre it out upon them for this their horrible tranſgreſsion, yet ſtagger they not a whit at it, but run out, like hungry companions, with an eye only to the fleſh-pots, and ſo ſell both themſelves and their people for a morſell of Bread, and a meſſe of pottage, to the Divell. Shall not I viſit for theſe things, ſaith the Lord? Or ſhall not my ſoul be avenged on ſuch a Nation as this? Jerem 9.9. Yes doubtleſſe: He who is able to muster the clouds and winds, and to fight with heavenly powers againſt us, ſhall and will, if we leave not off to make havocke of his children, be avenged on us: hee ſhall raiſe up the ſtandard, and make the trumpet blow, neither ſhall ſuffer the ſight of the one to paſſe our eyes, nor the ſound of the other to forſake our eares, untill deſtruction come upon deſtruction, death upon death, plague upon famine, and ſword upon both, to the utter overthrow both of our ſelves and country perpetually. Nay rather, O God, if there be any place for mercy (and why ſhould we doubt of mercy with thee the God of mercy?) lookt not upon this droſſe and filth, wherewith thine holy houſe hath been polluted, but ſweep them out: but look, O Lord, with thy tender eyes of compaſsion upon thy ſilly people (for what have they done?) and ſtir them up daily, for Pastors and Prophets, wiſe and skilfull men, whoſe lips may keep knowledge, and whoſe hands may break unto them the bread of life.

Now, that this may have a more mature and happy ſucceſſe, I am humbly to beſeech and ſolicite (if ſo this my ſimple work come unto their hands) the reverend Fathers of this Land, to whom I acknowledge all duty and ſubmiſsion in the Lord, and whom with all reverence I ſolicite in this the Lords cauſe, that, if their authority be not able to ſtretch ſo far as to the throwing out of theſe dumb, deafe, and blind watch-men, out of Gods Tabernacle, into which they have ſhuffled (againſt many of their Honours wils) by thoſe accurſed Simoniacall Patrons, who have ſodered and ſimoned the wals of their houſes, with the very bloud of ſoules: yet it may pleaſe their wiſedomes to conſtraine and compell theſe, whereſoever they ſhall finde them in any of their Dioceſſes, to the reading and diligent ſtudying of thoſe Bookes, which their owne Country-men, moved with more pity towards them and their flockes, have painfully delivered unto them in a tongue familiar and common to them all.

And if it ſhall ſeem ſo good and expedient to their Honours, to adjoyne theſe my labours unto the pains and travels of many the ſervants of God, who have with great praiſe endeavoured in the like matter, on the like reſpects heretofore; I make no doubt, but that out of this ſhort, yet full Summe of Chriſtian Religion, God adding his bleſsing thereunto, they may in ſhort time receive ſuch furniture and inſtruction, as they ſhall ſave both themſeves and others, who both elſe are in caſe to periſh everlastingly. But if their feet will walk on in the way of blindneſſe, and themſelves refuſe to come out of the darkneſſe of ignorance, into the bright light of Gods knowledge: yet will I not faint in hope for Iſrael, but will yet look when once againe God himſelfe ſhall ſmite on rocks, and water ſhall flow out of them, that his people in this time of drought may drink.

Even ſo, O God, for thy promiſe ſake, and for thy troth of old plighted in thy beloved Son vnto thy Choſen, open the rock of ſtone againe, let againe the waters, the living waters of thy Word flow out, and let the ſaving rivers of thy Goſpel run, and ſtop not, through all drie places of our Land, that men and Angels may ſee the felicitie of thy Choſen, and rejoyce in the gladneſſe of thy people, and give thanks, and praiſe, and glory, and honour, with thine inheritance, vnto thy bleſſed Name for ever.

URSINE'S HORTATORY ORATION TO THE STUDY of Divinity, together with the manifold uſe of Catechiſme.

WHereas, by the advice of them that have the charge of your ſtudies, I was appointed to publiſh an abridgment of thoſe heads of Chriſtian religion, as were of you to be learned: I ſeriouſly acknowledge and confeſſe ſuch a buſineſſe was required of mee, as to which nothing can be leſſe anſwerable than are my defects: For, this is a doctrine which (I ſay) not only is ſtill unknowne to the wiſeeſt, and moſt ſharp-witted of men,Angels in part ignorant of the Goſpel, till they were informed by the word of Chriſt. unleſſe they be taught by the voice of the Church, and efficacy of the Spirit; but alſo in a great part was unknown to the Angels themſelves before it was diſcloſed by the Son, from the ſecret boſome of his eternall Father. Which to unfold and praiſe, if men and Angels ſhould bend all the ſtrength of wit and eloquence,1 Pet 1.12. yet were they never able to ſpeak of it, according to the due compaſſe and worth of the thing. Whiles therefore I think with my ſelf how much I might ſinke under this charge, I had rather it were committed to another, who, at leaſt, might ſomewhat better, and more ſucceſſively undergoe the ſame: But when I well weigh the nature of mine office, I perceive I ought with all cheerefulneſſe both to help forward your ſalvation, and obey God that calls me to ſo honourable an imployment; eſpecially he promiſing mee aſſiſtance, with which whoſoever are aſſiſted, may deſpaire in nothing: for God will be effectuall by weak and abject meanes; according to that of the Pſalmiſt, Out of the mouthes of babes and ſucklings haſt thou ordained ſtrength. Pſal. 8.2. The word there uſed, ſignifieth a child which beginneth to underſtand and ſpeak. There are that are commonly called children, not onely in regard of age, but alſo in regard of ability of underſtanding,Two ſorts of children. or performance of any action. Infants, though ſuch in age, are ſufficient witneſſes of the divine goodneſſe and providence, being cleare evidences of Gods preſence, in the wonderfull propagation, conſervation and education of humane off-ſpring,Humane offſpring an argument a gainſt Atheiſts denying God. abundantly confuting Divels, and all Atheiſts that deny either God to be God, or to be ſuch a God as hee hath ſaid himſelfe 〈…〉 Our Saviour interpreteth that ſaying of the Pſalmiſt, of confeſſion.Acts 17.27, 28, 29. Mat. 21.16. In which kind it agreeth unto us all who do meditate or ſpeak any thing concerning God. For we are all infants in underſtanding and utterance,In ſome kind wee are all infants. touching all matters divine. In this life we attain but ſome ſmall beginnings of thoſe things, as the Emperour Gratian, in his confeſſion to Ambroſe, piouſly and truely writes: We ſpeak (ſaith hee) of God, not what we ought, but what we are able; yea, the Prophets and the Apoſtles themſelves confeſſe the ſame thing: 1 Cor. 13.9. For we know in part, and we propheſie in part; but when that which is perfect is come, then that which is in part ſhall be done away. And in v. 12. Now we ſee through a glaſſe darkely, but then face to face.

But, notwithſtanding the beginnings wee learne are ſmall, and alſo the voice of the miniſtery be proportioned to our capacity, therein God himſelf ſpeaking with us, as with babes, and permitteth us, like babes to ſpeak to him; yet ſo would the Lord have the doctrine touching himſelfe to be known,No hope of life to come, but by knowing the things revealed concerning God. as that he gives us no hope of another life, by any other means. Yea, thoſe beginnings, whatſoever they are, doe with ſo great a diſtance ſurpaſſe all humane wiſedome, that there is no compariſon between it and them; for theſe rudimennts, which to reaſon are hidden wiſdome, are both neceſſary and ſufficient to everlaſting ſalvation. Let us therefore, not onely acknowledge our infancy, but deſire alſo to be of the number of ſucking babes. For as the babe growes not to ripeneſſe of man-hood, unleſſe he be fed with the mothers milk, or convenient food: ſo we likewiſe, that we may not fail of our hoped perfection,1 Pet. 1.1, 2. ought not to refuſe the milk of the Word, whereby we are nouriſhed and ſuckled to eternall life. This is that ſpirituall infancy well pleaſing to the Lord, as Chriſt witneſſeth, rebuking the Phariſees diſdain of the childrens cry in the Temple, Hoſanna to the Son of David. Theſe are thoſe infants, in whoſe voice the Lord will be effectuall: By whoſe mouthes (as the Pſalmiſt addeth) hee perfecteth ſtrength; Pſal. 8.2. Mollerus upon the 8. Pſal. v. 2. A deſcription of the kingdom of Chriſt. or (as they tranſlate who weigh the originall) foundeth a kingdome. Hee ſpeaketh of the ſtrength or kingdome, which is ſeen in this life, called the kingdome of Chriſt: which is, the Son of God inſtituting and preſerving of a miniſtery, thereby gathering a Church, quickning beleevers by the ſound of the Goſpel, and ſanctifying them by the holy Spirit to eternall life, defending the Church in this life againſt the kingdome of the Divell, and after this life raiſing them up holy to eternall life; that in them may reign the Godhead evidently, and not covertly by the miniſtery.

The foundation of Chriſts kingdome is Chriſt, and how many waies.That which is the foundation of this kingdome, St. Paul declares, 1 Cor. 3.11. Other foundation can no man lay, than that is laid, which is Jeſus Chriſt. Chriſt is the foundation, firſt in his proper perſon: Becauſe all the members of his kingdom, namely the Saints, being conjoyned and inſerted into him, doth he carry about him, keeping and holding them together, as the foundation doth the other parts of the building, as the vine doth its branches. Then again by his doctrine: For, as good laws are the ſinews of a politicall-kingdom: ſo this kingdom is gathered, kept, and governed, by the doctrine concerning Chriſt. And as without a foundation the building cannot conſiſt:Phil. 3.8. ſo unleſſe we hold to Chriſt, and what he is, and what he hath done for us, whatſoever elſe may ſeem to be piety or comfort, it's fading, it's 〈…〉 nothing.

This foundation is laid in the mouths of infants, when they, beleeving this ſame doctrine upon their hearing of it, do by the incitement of the holy Spirit learne and imbrace the ſame, and thereby are ingraffed and grow into one with Chriſt.

In this buſineſſe of maine importance, God uſeth our infancy to illuſtrate his glory; The greatnes of the work,Why God uſeth weake means for the converſion of them. and weaknes of the inſtrument plainly proving, that ſo great a matter is not effected or dependent by and on our, but Gods effectuall power. Alſo to the end it might blunt the inſolencie of his adverſaries, when as their lofty power is ſubdued under our weaknes, and our ſeeming folly evinceth, that nothing is more fooliſh than their wiſdom: As it is ſaid, In ſilence and hope ſhall be your ſtrength: For the Son of God deſtroyeth the works of the Divel, ſnatching from him them that beleeve, remitting their ſin, and taking it away, and beginning in them eternall life, defending the Church, accuſing and laying open the malice of the enemies, repreſsing and puniſhing them both in this preſent life, and at the full deliverance of the Church from all evils. And theſe (though hell repines) doth he work and witnes, by the miſerable cryes of men: As it is ſaid 2 Cor. 10.4. The weapons of our warfare are not carnall, but mighty through God to the pulling down of the ſtrong holds, caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt. And having in a readineſſe to revenge all diſobedience, when your obedience is fulfilled.

As therefore the baſenes of the veſſell detracts nothing from the worth of the wares it containeth; ſo our meane and infant expreſſion of the doctrine, may not ſo far be ſlighted, as than it ſhould derogate one whit from the weight of thoſe motives which invite you to an ardent ſtudy of Divinity. But whiles I meditate with my ſelf, that I am to take a view of ſome of thoſe motives in this rehearfall Preface, I am ſenſibly ſo overwhelmed with an infinite maſſe of matter of main importance, that ſcarcely can I reſolve whence to make an entrance. But ſeeing that ſome of them muſt come into conſideration,The neceſsity of Catechiſmal inſtruction, is preſſed from theſe motives, 1. Gods command. we will put that foremoſt which ought to rule all our actions and indeavours; namely, the ſerious will of God, expreſſed in apparent commands. For now, we which are citizens of the Church have conference together, and know for certain, that the books of the Prophets and Apoſtles are moſt infallible declarations of the mind and will of God. And in them, here and there, are certain precepts delivered and rehearſed, which injoyn men a diligent ſearch and knowledg of the doctrine contained in thoſe books. Such is the precept of the Decalogue touching the Sabbath. Such is that ſpeech of our Saviour, Luke 10.41. One thing is neceſsary. The knowledge of this wiſdom (ſaith he) is eternall life. This David commendeth, as frequently in other places, ſo in the firſt Pſalme (which he writeth as an Epitomie of it) for that it is a companion of true bleſſednes. But theſe have not ſatisfied our man-loving heavenly Father, that is ſolicitous of our ſalvation. He addeth further peculiar precepts touching that ſumme of doctrine that is to be publiſhed to all, eſpecially the youth; namely, the doctrine of Catechiſmall inſtruction. Deut. 4.9. Teach them thy ſons. Deut. 6.6, 7. Theſe words ſhall be in thine heart. Thou ſhalt teach them diligently unto thy children, &c. And thou ſhalt binde them for a ſigne upon thine hand, and they ſhall be as frontlets between thine eyes. Here doe we heare Parents, and thoſe to whom the charge of Parents is committed, commanded that they care to teach, or ſee taught the youth; the youth commanded that they learne: and both are commanded that they daily inculcate, rehearſe, and meditate on this doctrine. This doctrine would the Lord have both to be delivered unto children, and alſo to be in our view continually. And its apparent, that brevity and plainnes are required; which what elſe they, but a Catechiſme or ſumme of doctrine, neither prolixe, nor obſcure. So Saint Paul, 2. Tim. 1.13. Hold faſt the forme of ſound words, which thou haſt heard of mee, in faith, and love which is in Chriſt Jeſus. In this precept of uſing and holding his Catechiſme, we heare the definition of ours.

The forme of ſound words, of C •• echiſm l inſtruct o , deſcribed: 1 More largely.The Apoſtle meaning a draught or plat-forme of ſound poſitions, concerning each point of doctrine, methodically and briefly compriſed, as if it were painted before the eye; together with a kinde and maner of teaching and expreſsion, as is both proper, plain, and agreeable with the ſtile of the Prophets and Apoſtles. Therefore doth he name ſound words delivered by him, concerning faith and love in Chriſt: (i.e.) in the knowledge of Chriſt; as in ſundry places he reduceth all piety to faith and love. A Catechiſme then, is a ſumme of doctrine, delivered by the Prophets and Apoſtles, concerning faith and love in Chriſt.2 More briefly, two wayes. Or, is a ſumme of doctrine of Chriſtianity, briefly, methodically, and plainly couched together. For it is not for us to invent opinions: but of neceſsity we muſt referre our ſelves, as it is, Eſay 8.20. to the Law and the Teſtimony. And there muſt be added an expoſition, which may be both a manifeſtation of the parts and method, and an interpretation of words and phraſes.

This reaſon, if there were no more, is of efficacy to them that are not of prophane minds, to excite them to the ſtudy of this ſacred doctrine. For to ſuch the command of God is a cauſe of all cauſes, though nothing more be added. But when as God is ſo indulgent to our weaknes, as to declare unto us the cauſes of this command, needs muſt we weigh them wtih reverence. Now God avoucheth, that therefore muſt we learn this doctrine, becauſe by the knowledge thereof,2. Motive, our ſalvation. and not any other way, will he convert and ſave all that by age are of underſtanding, and are to be made heires of eternall life. Marvelous confidently is that ſpoken of Saint Paul, Rom. 1.16. The Goſpel is the power of God to ſalvation, &c. And, 1 Cor. 1.18. The preaching of the Croſſe, is to them that periſh fooliſhneſſe; but unto us which are ſaved, it is the power of God. And Ver. 21. It pleaſed God, by the fool ſhneſſe of preaching, to ſave them that beleeve.

But this opinion, howſoever it be delivered, and confirmed by divers and weighty teſtimonies of the holy Spirit, is oppugned by the utmoſt endeavours of Sathan.Againſt the Zwenckf •• dians, touching the point of the fficacy of the Spirit, by the miniſtiy of the word. 〈 in non-Latin alphabet 〉 For the Father of lyes, ſeeing how the Paradox of the fooliſhneſſe of preaching the Croſſe of Chriſt, doth not a little pierce the minds of men, ſnatcheth an occaſion of ſuborning fanaticall minded men, who cry out, that the worke of the miniſtry is nothing leſſe than the means of converting men; but that God communicates himſelf to us immediately; and that wee Miniſters make our voice an Idoll. They babble forth many wonderfull words, carrying with them indeed a ſhew of ſpecial illumination: but heare and conſider, I pray, upon what foundation they relye, and how they oppoſe their wiſedome to the divine. The omnipotent God, ſay they, doth not at all need that voice, miniſtry, reading, meditation, to convert men: Therefore he uſeth not this inſtrument, neither is a neceſſity of labour in learning it to be impoſed upon thoſe that are to be ſaved. Now, ſay I, to you young men; Is there any one among you ſo weak and childiſh in judgment, that doth not perceive ſuch a one to be hiſſed at, that would ſo argue? God can by his omnipotency eaſily bring to paſſe, that one without bookes, teachers, ſtudy, ſhould become skilfull in all learning and doctrine: as the Apoſtles, and others of the Primitive Church, ſpake with tongues which they never learned. He can make the earth fruitfull, and bring forth fruit without the help of husbandmen. He can ſuſtain the nature of man without food: as Moſes and Chriſt forty dayes: Therefore its not a neceſſary labour that is undertaken, or any cauſe of the thing we hope and expect, whiles Schollars ply their bookes and ſtudies, Teachers goe to their ſchooles, Husbandmen to their ploughes, entring their ſhares, harrowes, and engines into the ground, and each man ſpends his life time to maintaine life. You ſee upon what rockes of blinde madneſſe the Divell doth ſplit unhappy men; which, having neither learned the grounds of Piety, or the more excellent Arts, nor liſt to take the paines of learning them, are forward notwithſtanding to ſeeme what they leaſt of all be; and dare exalt themſelves againſt the knowledge of God, and bring the eternall wiſdome under their cenſure. And they have as little wit as modeſty, when as, for their opinion, they alledge the example of them that were converted by miracle; as Paul: or thoſe indued with extraordinary gifts; as the Apoſtles at the Pentecoſt: or the multitude of them that heard the Goſpel, and did not beleeve; or the Scriptures, which ſpeake of the office of the holy Ghoſt. We know and acknowledge, that, by the bleſſing of God, God can, without the labour of teaching or learning, convert thoſe that he will: And this to be the end of miracles,The end of miracles. that it may appeare, that the order, whereby God is effectuall in nature, is made and freely preſerved by him. We ſo certainly know, that converſion is the gift of God alone, as that by how much it is a greater and more wonderfull worke, to reſtore loſt man to ſalvation, than to make him not having any being; by ſo much the more were it impudency and madnes,Converſion greater than Creation. to attribute this converſion, more than that creation, to the efficacy of mans voice. But withall, we know this too for a certain, that it pleaſeth God, by the fooliſhnes of preaching, to ſave them that beleeve. Why it pleaſeth God ſo to do, there is no neceſſity he ſhould give us an account; yet he lets us underſtand ſome reaſons of that his counſell: but he propounds not the ſame reaſons to the godly and godleſſe. To the godleſſe he gives this reaſonReaſons why God converts by mans miniſtry: 1. In regard of godleſſe. 2. In regard of godly. Becauſe by this meanes hee would before the whole Church, and their conſciences alſo being witneſſe, more manifeſt his juſtice in condemning the malice of thoſe that oppugne the word revealed. But other kinde of reaſons take place in our conſideration; namely, ſuch as make for our inſtruction and conſolation: viz. Whereas the voice of the miniſtry, and all our thoughts of God are darkſome, through which we now ſee God and his will; the Lord admoniſheth us of the greatneſſe of our fall, whereby it cometh to paſſe, that wee no longer now injoy the very ſight of God, but he ſpeaketh to us at a diſtance, and as by an Interpreter, and ſo exciting us, that we aſpire to that celeſtiall Schoole, in which we ſhall immediately ſee God, who ſhall be all in all. Beſides, the Lord would not have the ſearching, meditation, and profeſſion of the doctrine concerning him and his will, even in this life, to lye ſecret onely in the mindes of men; but would have it audibly to ſound, and to be ſet forth in the aſſemblies. And therefore tyed us with all poſſible neceſsity unto this doctrine, promiſing thereby to recover us againe to ſalvation. And ſo, when God would make men to be co-workers with him in the moſt excellent divine work, giving us to his only begotten Sonne for that purpoſe, how could he have more manifeſted his great eſteem of our miſerable nature? We averre therefore, that the reading, hearing, knowing of this doctrine, is a neceſſary meanes of our converſion: Neceſſary, not in regard of God, but in regard of us; not as if God could not any other way convert, as a Carpenter cannot build an houſe without his tooles; but becauſe God will not convert any other wav. It is true, it is true indeed, that true faith is nones but Gods gift and worke alone; but ſuch a gift and worke as the holy Spirit workes in us by hearing of the Word.1. Cor. 3.6. Paul planteth, Apollo watereth; but God giveth the increaſe. To the ſame effect alſo Paul calleth the Goſpel by him preached, the power of God to ſalvation. Rom 1.16. Epheſ. 4.11. the Apoſtle ſaith, He hath given ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, for the gathering together of the Saints, for the worke of the Miniſtry, and the edification of the body of Chriſt. Can a more glorious ſpeech be uttered touching the office of teaching? Let us not therefore take upon us to be wiſer than God, neither let us ſo much regard the pride, contumacy, and miſchiefe of thoſe that contemne the voice of the Goſpel, as thereby the leſſe to love and reſpect the fruit and efficacy of the divine ordination in the meanes of mercy. Nor let the ſluggiſhneſſe and obſtinacy of ſome Schoolemen prove impediments of all good proceedings and goodnes, who perſwade others that inſtruction, ſtudy, and doctrines, to get or increaſe vertue, are unneceſſary things: but rather with obedient & thankfull mindes let us injoy that ſweeteſt conſolation, whereby we are aſſured, that neither our endeavours are unpleaſing to God, nor undertaken in vaine; according to that, Eccleſ. 11.1. Caſt. thy bread upon the waters: for after many daies thou ſhalt finde it. And, 1 Cor. 15.58. Your labour is not in vaine in the Lord. Matthew 18.20. Where two or three are gathered together in my Name, I am in the midſt of them. Unleſſe theſe promiſes were known to be certain, amidſt ſo great outrages of Sathan, 〈 in non-Latin alphabet 〉 and miſeries of mankinde (of which its too truly ſpoken: The moſt are naught) the beſt teacher, or the greateſt lover of the common good, ſhould be in the unhappieſt condition, hardly ſitting faſt in his own place. For mine owne part, I feele my ſelfe to be ſo affected, that (mee thinkes) my ſorrow permits me not to ſtand in this Pulpit, but ſhuts up my ſpeech within my bowels and jawes; but that I know for certain, that in this our aſſembly there are, whoſe hearts entertaine the t e and ſaving doctrine, & are inflamed with the holy Spirit, in a due manner knowing, & calling upon God, being lively temples of him, & ſhall hereafter praiſe him in the celeſtial Quire. We ſpeak not this to that end, as if we did expect equal knowledge & underſtanding, or the ſame gifts of the holy Spirit in all men: For the Apoſtle commands us, Rom. 12.3. To think ſoberly of our ſelves, according as God hath dealt to every man the meaſure of faith. But all them that will be ſaved, muſt of neceſsity hold the ſame foundation, that is, that they know and beleeve what a one Chriſt is, and what he hath done for each of them: as it is ſaid, Iohn 17.3. This is life eternall, that they know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. And, Iohn 3.36. He that beleeveth in the Son, hath eternall life. By theſe and the like ſayings we perceive that to be a truth, which Dionyſius (which is falſly named the Areopagite, but is thought rather to be a Corinthian) aſcribes to Bartholomew the Apoſtle: That the Goſpel is brief and large.The Goſpel it a briefe largeneſſe. Briefe. Its brevity is apparently more curt than the Law of Moſes, & ought to be, and is, fixed in the minds and hearts of men; and therfore is the ſumme of the Goſpel ſo oft delivered, and repeated in the Scriptures of the Prophets and Apoſtles, and compriſed in the Creed. But much leſſe can ever the wiſdome of the Goſpel be exhauſted, than that of the Law. But foraſmuch as its certain,Large. that in this mortall life, that which is eternall is but begun;2 Cor. 5 2, 3, 4. For we ſhall be cloathed upon with that, if ſo be we are not found naked: This is the nature of true converſion,A true godly man growes in godlineſſe. that it ſuffers not thoſe that are converted unto God to ſtay in their race, but kindles in them a perpetuall ſtudy and deſire of further profiting: Therefore is it commanded, 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. And, Eph. 2.19, 20, 21. it is ſaid, Yo are no more ſtrangers and forrainers, but fellow-Citizens with the Saints, and of the houſhold of God; And are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner-ſtone, In whom all the building fitly framed together, groweth unto an holy temple in the Lord. And, Marke 9.24. The man prayed, Lord, I beleeve, help mine unbeliefe. And, Luke 17.5. The Diſciples cried, Lord increaſe our faith. Saints then are commanded, and commended, and are petitioners to be ſuch as goe forward: Therefore they are not of the number of them that have no minde of proceeding onward.Comforts and promiſes for a tender heart and wounded conſcience. Yet let none be out of heart, becauſe they, finding in themſelves leſſe life and vigour, and acknowledging their weakneſſe and corruptions, doe with a true ſorrow of minde bewail the ſame. For thus ſaith the everlaſting Father concerning his Son, Eſay 42.3. A bruiſed reed ſhall he not breake, and the ſmoaking flax ſhall he not quench. Againe, the Son ſaith of the Father, Mat. 18.14. It is not the will of your Father which is in heaven, that one of theſe little ones ſhould periſh. And the Son ſaith of himſelf, Iohn 6.37. All that the Father giveth me, ſhall come unto me: And him that cometh unto me, I will in no wiſe caſt out: Whereſoever piety is not diſſembled, it is, and is cheriſhed of God; and, together with it,Beneficia. 〈 in non-Latin alphabet 〉 all the everlaſting and unchangeable benefits of the Goſpel are tyed with the indiſſoluble bond of divine truth: For, unleſſe the certainty of our faith and ſalvation did depend upon the alone free mercy of God (whereby he receiveth all that beleeve) and not upon the degrees of our renovation, there would be no ſtability at all in our comfort. Hence therefore may be drawn three things, which may be as grounds to judge of a Chriſtian: 1. The laying hold of the foundation. 〈 in non-Latin alphabet 〉 , i.e. the criticall markes to diſcerne a true godly man. 2. An earneſt endeavour of increaſing (which two include each godly man within the general promiſe of eternal ſalvation:) and, 3. Acomfort that, notwithſtanding our inequality of gifts and degrees to ſome others, we ſhall not periſh: which conſolation is to be oppoſed againſt the cogitation of our owne unworthineſſe. Theſe three, as inſeparables, hath Saint Paul compriſed in thoſe words, 1 Cor. 3.11. Other foundation can no man lay than that is laid, which is Jeſus Chriſt: Now, if any one build upon this foundation, gold, ſilver, precious ſtones, wood, hay, ſtuble, every ones worke ſhall be made manifeſt; for the day ſhall declare, &c. but hee himſelfe ſhall be ſaved, ſo as by fire. By that therefore which hitherto hath been ſaid, it's apparent, that both the Lords injunction and our own ſalvation doe exhort and bind all men, and among theſe the youth, being, to wit, a great part, and alſo the Nurſery of the Church, to learne, as ſoone as by age they are capable, the grounds of Chriſtian Religion: Therefore doth this moſt earneſtly and ſeriouſly admoniſh them, to whom the charge of nurturing the younger in yeares doth belong, to be carefull of this their dutie.

3. Motive, the preſervation and propagation of the Goſpel.For, we that are teachers and learners ought to have a diligent and earneſt care of godlines, not only for our own ſakes, but for their ſakes alſo that are ours, and our ſucceeding poſterity: For we finde, by experience, how eaſily in proceſſe of time an oblivion, and manifold depravation of that doctrine creeps in, the ſumme whereof is not conciſely and perſpicuouſly couched together and known, repeated, inculcated, and divulged abroad. Beſides we know, Horat. Quo ſemel eſt imbuta recens ſervabit odorem Teſta di . — that of what liquor a new veſſell is firſt ſeaſoned with, be it good or bad, it longeſt ſavours. There is none in his right minde but will confeſſe, ſeeing the evill that we learn doth ſo conſtantly ſtick by us, that when the youth is not inſtructed in, and inured to religion, it doth threaten the leaving to the enſuing times an age of monſters, contemning God and all religion: and that, being we are hardly by the greateſt endeavours and longeſt care made pliable to that which is good, the groundwork of the moſt difficult buſineſſe ſhould be laid in the firſt age.

4. Motive, the weake capacity of youth, & the more ignorant.Catecheticall inſtruction therefore is neceſſary, not only for the preſervation of the purity and ſoundneſs of religion, to us and our poſterity, but alſo for the capacities of younger age, to whom we have ſhewed this doctrine muſt be taught: For, if it be ſaid of the teaching youth the other arts, Quicquid praecipies, eſto brevis, ut cito dicta Percipiant animi dociles, teneantque fideles: Short precepts ſhalt thou give, which being briefly told, Apt wits may ſoon conceive, and faithfull long may hold: how much more in this heavenly wiſdome, which is a ſtranger to humane wit, ſhould we ſeek out for, and apply our ſelves to breifneſs and plainneſs, eſpecially ſeeing divine teſtimony approves our experience in this? as Heb. 5.13. Every one that uſeth milk, is unskilfull in the word of righteouſneſſe, for he is a babe: but ſtrong meat is of thoſe that are of full age. And therefore when Saint Paul ſpeaketh of his manner of 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. 〈 in non-Latin alphabet 〉 , &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 c •••• hiſed. Becauſe theſe teſtimonies are to be preferred before all other, I d ed 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, 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 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 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 and fro to ſeek the word of the Lord, and ſhall not finde it. We now ſee the nation of the Jewes, which the Lord honoured with ſo many excellent titles and priviledges, with ſo great ſucceſſe and miracles, & exalted it far above all other mortall men, now to be more abject than the meaneſt of all men, and ſo groſly & ſtrangely grown blind amidſt the noone-day-light of the Prophets preaching, that the example thereof duly conſidereed may (not to ſay, move laughter or anger) ſtrike a terrour into us. The cauſe of this ſo great an evill we heare the words of the Prophets, and of Chriſt himſelf to averre, to have bin their contempt and neglect of the ſound doctrine concerning God & our ſalvation. Joh. 5.43. I come in my Fathers name, and yee receive me not. If another ſhall come in his own name, him will ye receive. I forbeare the recitall of other examples, only one will I touch, which is of the kingdom of England, which a little before was moſt flouriſhing and happy,Englands Manian perſecution. and that not only becauſe it is a very ſad example, but alſo becauſe there is not one in this our aſſembly that is ſuch a youth, but that it fell out in his daies. For, in this our age, the knowledge of the divine truth was given to England, and in the reigne of Edward the ſixt the Church and Schooles were excellently conſtituted in a flouriſhing eſtate. And when the King was ſeventeen yeare old, hee was beautified with piety, vertue, and learning far above the modell of that age; ſo that nothing in the moſt glorious kingdome was more glorious than the King; ſo that this kingdome came behind no part of the whole world in happines. But on a ſuddain, this Edward, a Prince of great hope, being taken out of this life, the Papal tyranny ſoon again ſurpriſed his kingdom, the moſt glorious Churches were cruelly waſted with impriſonments, baniſhments, fire, ſword; and men of eminent learning & holines, without any reſpect of age, ſexe or dignity, ſome of them haled to the fire, and other moſt cruell puniſhments, and others caſt out into all corners of the world. It was now onward in the fift yeare, whiles theſe calamities continued there. But I rather acknowledge and bewaile our owne ſins, than take upon me the judging of others. The cries of the Engliſh baniſhed, which I heard with theſe eares, are not out of my hearing, wherewith they complained of the unthankfulneſſe, ſecurity, and ſurfeit of the Goſpel, that had ſeized upon their Nation. But doe wee looke to it better to manage our condition? would God we did. When Pilate mingled the bloud of the Galileans with their ſacrifices, ſaith Chriſt, Luke 13.3. Vnleſſe yee repent, yee ſhall all likewiſe periſh. The tumults and ruines of Empires, by which the Church is ſhaken, are before our eyes threatning us: the theeviſh Turkes gape after us, endeavouring with might and main to take Chriſt from us, and to obtrude upon us their Mahomet; and we heare that daily they prey upon our neer bloud, drawing away Chriſtian youths to their filthy and blaſphemous ſociety, and to make a breach in upon us. The abomination of the kingdome of Antichriſt curſeth us, and crieth out, that we are to be deſtroyed. And there are more hereſies and depravations of the truth hatched and increaſed within & without the Church (like Hydraes heads) than can be numbred.Iſay 1.2. Rom. 9.10. And now verily is that fulfilled, that unleſs the Lord preſerve unto us a ſeed, we ſhal be like to Sodom & Gommorrah, nothing of us remaining. Let us not be now ſo ſtupid, or ſuch haters of our ſelvs, as not to be moved with theſe things. Let us ſeek the Lord whiles he may be found. Iſay 55.6. Let every one enter into a ſerious conſideration of his own ſalvation, & to hold faſt in our hearts thoſe things which we collect, and are fitted pertinently unto the ſame, that if the world broken to peeces ſhould fail, yet the ruines thereof ſhould not affright us.

Theſe things we have ſpoken of do concern al men, but chiefly our order of Scholars. For, all that ever inſtructed or governed ſchooles, or have bin imployed in thoſe things, or would have others to be imployed, have agreeed upon this; That they that are brought up in the ſchools ſhould be not only more learned, but alſo more godly. Which being ſo, let men acknowledge, that a ſchool is a company according to Gods ordinance,Scholars ſhould have learned godlineſſe, or godly learning. teaching and learning the doctrine neceſſary for mankind, concerning God and other good things; that the knowledge of God among men may not be extinguiſhed, but the Church may be preſerved,8. Motive, that doctrine 〈◊〉 be the ma k of the Church, & chiefly of the Schooles. many may be made heirs of eternall life, diſcipline may be upheld, and men may have other honeſt benefits by the arts.

Therefore we ſwerve far from, too far from our ſcope or marke, unleſſe we be ſetled in this purpoſe, that we ought to be buſily imployed in theſe Ant-hils and Bee-hives of Chriſt, not only to be more skilled in learning, but alſo more adorned with a good and holy converſation, that we may be more acceptable to God and men. And it is apparent in the Church, that all inſtruction, without the doctrine of godlines, is nothing elſe but an erring, and a withdrawing from God, from true good, true righteouſnes, true ſalvation. For whatſoever we do not to the glory of God, whatſoever we do not in the name of Chriſt Jeſus, whatſoever we do not of faith, the holy ſpirit pronounceth as ſinfull, vile, and condemned of God. When therefore this doctrine is put out of the Schooles of the Church, then not only nothing can be taught concerning true perfect vertue, ſuch as God requires; but alſo thoſe other few and obſcure doctrines left behind of bad, would make us far worſe: not by reaſon of their being amongſt us; but the want of thoſe things, without which nothing is holy and ſound. And although the conſent of all men of ſound judgement ſhould ſatisfie us in this matter; yet the divine Commandement,John 5.35. 2 Tim. 2.15. 〈 in non-Latin alphabet 〉 . commanding us to ſearch the Scriptures, to attend to reading, and rightly to divide the Word of God, ſhould be of more weight unto us. And becauſe none can orderly and plainly diſtinguiſh, and lay open the ſpeeches of the Prophets and Apoſtles, and the parts of Religion, without the inſtructions and exerciſes of the Schooles; who doth not ſee, with how neere a tye the ſtudy of godlines is knit unto the Schooles? That therefore which is the chiefe work amongſt men, and cannot be performed of us without the help of the Schooles, we judge to be chief in the Schooles: namely, the underſtanding & interpretation of the Prophets & Apoſtles. And ſeeing there is afforded unto us Scholars more ability, and opportunity of more exact knowledge of Religion, than to other men; if indeed we neglect it, we both make our Religion to be ſuſpected, & ſhall undergo greater puniſhment for our negligence & ignorance. Neither would the Lord have the care & keeping of the doctrine of Religion committed to us Scholars chiefly, only for our own cauſe, but others. For the Learned themſelves, underſtanding the termes and method of the doctrine of Religion, it is expected they ſhould inſtruct, and interpret unto others.

Seeing therefore Religion is to be taught in the Schooles, as unto children; to the end, that it may be rightly taught, Catechiſme is neceſſary. Neither indeed can this age learne, unleſſe brevity be uſed. Nor can the parts of a diſcipline be dextrouſly, and with due proportion of agreement between them be handled, either by teachers or learners, unleſſe they firſt conceive in their mindes ſome ſhort ſumm of the ſame. For both theſe reſpects is it, 〈 in non-Latin alphabet 〉 . that we read ſuch oft repetitions in the holy Scriptures of brief ſummes of things: As, Repent, and beleeve the Goſpel. He that ſhall beleeve, and be baptized, ſhall be ſaved. War you a good warfare, keeping faith and a good conſcience. And ſeeing that it is ſaid, Coloſ. 3.16. Let the word of Chriſt dwell in you plenteouſly in all wiſedome; Explications muſt be added aggreeable to the ſpeeches of the Prophets and the Apoſtles. Neither is a Catechiſme any thing elſe, but a briefe explication of ſuch ſpeeches. But becauſe the little book, called Melanchthons Examen, is of that nature, which I propound to you; and the Authour hath compriſed, with great fidelity & dexterity, the heads of Chriſtian Religion, under an apt and perſpicuous ſtile of words: as alſo it is of no ſmall conſequence, that a like form of Catechiſme ſhould be extant in ſundry Churches; ſtir up your ſelves to learn, and conceive, that theſe wretched papers of ours are ſwadling-bands, wherein Chriſt will be found ſwadled up. You ſee many are the things which doe commend theſe Swathels unto you, and ſeriouſly exhort you to the imbracing of them; by which, I humbly beſeech you, to delight in them, as the commandement of God, your own ſalvation, the duty we owe to poſterity, the example of the more reformed Church, your condition of life, your preſent age, your deſires and hope, imminent dangers, and the rewards and puniſhments to be expected from God. But however our admonitions may be neceſſary, yet of none effect, we well know, without the ſuggeſtions of the holy Spirit. Therefore turning our ſelves unto God, let us give thanks to him, that his will was we ſhould be born in this light of the Goſpel, and pray that wee may be taught and governed of him.

CERTAIN PREAMBLES on that Catechiſme of Chriſtian Religion, which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine.

THe Preambles or preparatory Prefaces to this Catechiſme are partly Generall, concerning the whole Doctrine of the Church; and partly Speciall, concerning Catechiſme alone.

The Generall Prefaces touching the Doctrine of the Church are ſeven. 1 What, and what manner of doctrine, the doctrine of the Church is. 2 What are the parts thereof, and what the differences of each part. 3 Wherein it differeth from the doctrine of other Sects, and from Philoſophie alſo, and why theſe differences are to be retained. 4 Whence it may appeare that it alone came from God. 5 By what teſtimonies the certainty thereof is confirmed. 6 For what cauſe no other doctrine beſides is to be received in the Church. 7 How manifold is the courſe of teaching and learning this doctrine.
1 What, and what manner of doctrine, the doctrine of the Church is.

THE doctrine of the Church, is the entire and uncorrupt doctrine of the Law and Goſpel, touching the true God, The definition of the doctrine of the Church. and his will, workes, and worſhip; which doctrine is revealed by God himſelfe, compriſed in the writings of the Prophets and Apoſtles, and confirmed by ſundry miracles, and divine teſtimonies, by which the Holy-Ghost worketh powerfully in the hearts of Gods choſen, and collecteth unto himſelfe out of mankinde an everlaſting Church, in which he may be glorified both in this life, and in the life to come.

This doctrine is the chiefe and ſpeciall note of the true Church, which God will have eminent in the world, and ſevered from the reſt of mankinde, according unto theſe ſayings of Scripture; Fly Idols. Come out from amongſt them, and ſeparate your ſelves. If there come any unto you, and bring not THIS DOCTRINE,1 John 5.21. 2 Cor. 6.17. 2 John 10. Eſay 52.11. Rev. 18.4. bid him not God ſpeed. Be yee holy, touch no uncleane thing yee that beare the veſſels of the Lord. Goe out of her my people, that yee receive not of her plagues. Now God will have this ſeparation made, 1. His glory. For his owne glory. For as hee will not have himſelfe coupled with Idols and Divels: So hee will have his truth ſevered from falſhood and lyes,2. Reaſons why God will have his Church diſtinguiſhed from other Sects. and his houſhold ſeparated from the enemies of the Church, that is, from the children of Sathan. It were contumelious ſo to thinke of God, as that he will have ſuch children as perſecute him.2 Cor 6.15. It were blaſphemy to make God the author of impious doctrine, and patron of the blaſphemous: For, What concord hath Christ with Belial? 2. The ſalvation of his Elect. The conſolation and ſalvation of his Elect. For it is neceſſary that the Church be viſibly beheld in this world, that the Elect diſperſed throughout all mankind may know to what ſociety they are to joine themſelves, and, being gathered unto the Church, may lay hold on this ſound comfort, That they are of that company which is acceptable and pleaſing unto God, and hath the promiſes of everlaſting life. For, God will that all which are to be ſaved, be gathered unto the Church in this life, becauſe, without the Church there is no ſalvation.

3. Notes whereby the Church is diſtinguiſhed from other Sects. How the Church is knowne, and what are her badges and markes whereby ſhee is diſtinguiſhed from other Sects, is at large diſcourſed of in the tract of the Church. The notes are three: 1. Purity of doctrine. 2. The right uſe of the Sacraments. 3. Obedience towards God in every point of doctrine, whether of faith or of manners. Object. Yea but oftentimes great vices abound in the Church alſo. Anſw. I confeſſe indeed many times great vices over-grow the whole body of the Church, but they are not patroniſed or maintained, as falleth out in other Sects: nay, the true Church is the firſt her ſelfe that reprehendeth and condemneth them before any other. In the Church faults are committed, but with preſent reproofe, and ſpeedy reformation. As long as this remaineth, ſo long remaineth the Church.

2 What are the parts of the doctrine of the Church, and what the differences of each part

That the Law and Goſpel are the two onely parts of Chriſtian doctrine, proved by 4. reaſons. THE parts of the doctrine of the Church are two; the Law, and the Goſpel: in both which the ſumme of the whole Scriptures is contained. The Law is tearmed the Decalogue, and the Goſpel is the doctrine touching Chriſt our Mediatour, and the free remiſſion of ſinnes through faith. This diviſion of Church doctrine is clearly demonſtrated to be ſufficient, by theſe evident arguments: 1. All doctrine compriſed in ſacred writ, concerneth either the nature of God, or his will, or his workes, or ſinne, which is the proper worke of men and divels: But of all theſe we are taught either in the Law, or in the Goſpel, or in both: Wherefore the Law and the Goſpel are the chiefe generall heads which comprehend all the doctrine of the Scripture. 2. Chriſt himſelfe maketh this diviſion of that doctrine which he commandeth to be preached in his name, ſaying; So it is written, and ſo it behooved Chriſt to ſuffer, and to riſe from the dead the third day, and that in his name ſhould be preached repentance and remiſsion of ſins. Now the whole ſumme of all this is delivered in the Law and the Goſpel. 3. The writings of the Prophets and Apoſtles doe containe in them the old and new Teſtament, or covenants between God and man: Therefore it muſt needs be that in them is declared what God promiſeth, and what hee doth unto us; to wit, his favour, remiſſion of ſinnes, his holy Spirit, righteouſneſſe, and life everlaſting: as alſo what he requireth of us; that is to ſay, Faith and Obedience. And theſe are the things which are taught in the Law and Goſpel. 4. Chriſt is the foundation and ground of the whole Scripture; and the doctrine of the Law and Goſpel is neceſſary to conduct us to the knowledge of Chriſt and of his benefits. For, the Law is our Schoolmaſter unto Chriſt, Gal. 3.24. conſtraining us to flee unto him, and ſhewing us what that juſtice is which Chriſt hath recovered, and reſtored unto us. The Goſpel of purpoſe amply treateth of the perſon of Chriſt, his office and benefits: Therefore, all Scripture and heavenly doctrine is comprehended in the Law and the Goſpel.

3. Differences of the Law & GoſpelThe maine differences of theſe two parts of Chriſtian doctrine conſiſt in three things: In the matter it ſelfe. In the ſubject or matter and kind of doctrine which they diliver, becauſe the Law is a doctrine preſcribing unto men what is to be done, and prohibiting whatſoever ought to be left undone; whereas the Goſpel is a preaching of free remiſſion of ſinnes by and through Chriſt. In the manner of revealing. In the manner of their revealing; becauſe the Law is knowne by nature, the Goſpel is revealed from above. In their promiſes. In their promiſes; becauſe the Law promiſeth life with condition of perfect obedience, the Goſpel promiſeth the ſame life on condition of our ſtedfaſt faith in Chriſt, and the inchoation or beginning of new obedience unto God. But hereof more ſhall be ſpoken hereafter in his due place.

3 Wherein the doctrine of the Church differeth from the doctrine of other Sects, and from Philoſophy alſo, and why theſe differences are to be retained.

THE differences betweene the doctrine of Gods Church, and other Religions,4 Differences betweene Church-doctrine and other Religions are foure. In their Authors. GOD is the author of the doctrine of the Church, from whom it was delivered by the miniſtry of the Prophets and Apoſtles: other Sects are ſprung from men, and have been invented by men through the ſuggeſtion of Sathan. In their teſtimonies of confirmation. The doctrine of the Church alone hath divine teſtimonies, firme and infallible, ſuch as quiet conſciences, and convince all other Sects of errour. In teaching and not teaching aright the whole Law. In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept: as for other Sects and Religions, they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the firſt Table concerning the true knowledge and worſhip of GOD, either framing unto themſelves another God beſides that GOD who by his word and workes hath revealed himſelfe unto his Church; or ſeeking to know God, but not by and in his Son; or worſhipping GOD otherwiſe than hee hath commanded in his word. They are alſo altogether ignorant of the inward and ſpirituall obedience of the ſecond Table. That little good and truth which they have, is a part of the commandements of the ſecond Table concerning externall diſcipline, and civill duties towards men. In preaching & not preaching aright the whole Goſpel. The Goſpel of Chriſt is wholly taught and rightly underſtood in the Church onely; other Sects are either cleane ignorant of it, and deſpiſe it; as the Ethnickes, Philoſophers, Jewes, and Turkes: or they doe patch ſome little part of it out of the doctrine of the Apoſtles unto their owne errours, of which part yet they neither know not perceive the uſe; as the Arrians, Papiſts, Anabaptiſts, and all other Heretickes; of whom ſome maintaine errours concerning the perſon, others concerning the office of our Mediatour. Theſe maine diſcords doe prove that the doctrine of the Church alone is zealouſly to be followed and kept, and the Religion and doctrine of other Sects repugnant to the truth, warily to be prevented and avoided; according as it is ſaid in Scripture, BEWARE of falſe Prophets: and, FLY Idols.

The caſe holdeth not alike in Philoſophy: For true Philoſophy, howſoever it vary much from the doctrine of the Church, yet it impugneth it not; it is no lye, as are the falſe doctrines of other Sects, but it is abſolute truth, and as it were a certaine bright-ſhining ray of Gods divine wiſdome, fixed in mans underſtanding at the creation: For, it is a doctrine treating of God and his creatures,The nature of Philoſophy, with the lawfull and fruitfull uſe thereof. and other things good and profitable unto mankind, compiled by wiſe and grave men through the light of Nature, and grounded on principles in their own nature plaine and evident. Whence it followeth, that it is a thing not only lawfull, but profitable alſo for Chriſtans to imploy their labour and travell in the ſtudies of Philoſophy; whereas contrariwiſe we may not buſie our wits in the doctrine of other Sects, but deteſt them all as untruths and lies coined by the Divel. Notwithſtanding, between Philoſophy & the doctrine of the Church there is great difference, eſpecially conſiſting in theſe points:3 Differences between Philoſophy and Church-doctrine: In their grinciples. They diſagree in their principles: For Philoſophy in her principles, is meerly naturall, founded and built on things naturally knowne unto every man: but the doctrine of the Church, although it contain many things depending on nature; yet the chiefeſt part thereof, I meane the Goſpel, ſo far ſurpaſſeth the reach and capacity of nature, 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 a fallacy of the Accident. A declaration of the like example. that himſelfe was onely left alive of the true worſhippers of God. If therefore either Auſtine, or whoſoever elſe being not as yet converted unto Religion, not as yet having experience of the certainty of it in his heart, was moved rather by humane than divine teſtimonies to embrace it: it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other teſtimonies, or that by no other we are aſſured of it: becauſe that ſome are moved eſpecially by humane voyces to reverence it, cometh not thereof to paſſe, for that the Scripture is not maintained by any other authority; but it chanceth through the fault and weakneſſe of them, who ſticking upon humane records, doe not feele as yet, or underſtand divine. An Image and example of theſe degrees of faith, is the ſtory of the Samaritane woman. For many of the Samaritans are ſaid to have beleeved in Chriſt, 1 The Samaritans. becauſe of the ſpeech of the woman, who teſtified, that hee had told her whatſoever ſhe had done. But after that they had Chriſt with them for two daies, many more beleeved becauſe of his owne ſpeech; and they ſaid unto the woman, Now wee beleeve, not becauſe of thy ſaying, for wee have heard him our ſelves, and know that this is indeed the Chriſt the Saviour of the world. All men come not by the ſame occaſions, nor have not the ſame beginnings unto faith.2 The Emulation of the Jewes. Rom. 11. Paul ſaith, that ſalvation was come unto the Gentiles, and that hee did magnifie his ministry, that the Jewes might be provoked to follow the Gentiles. In the firſt of Peter,3 The honeſty of wives. Chap. 3. wives are willed to be ſubject unto their husbands, that even they which obey not the word, may without the word be won by the converſation of the wives, while they behold their pure converſation which is with feare. Even then as the Samritans were moved, firſt by the ſpeech of the woman, to beleeve in Chriſt, but after they had ſeen Chriſt, and heard him, they were ſo confirmed, that they ſaid they would now beleeve though the woman held her peace: ſo alſo may it be, that they which are not as yet converted, or but weaklings, may be moved eſpecially by the Churches teſtimony, (as which runneth more into their eies) to give credence unto the Scripture; who yet nevertheleſſe, after they are once illuminated with a more plentifull light of faith, do finde by experience, that they are confirmed by a farre ſuperiour and more certaine teſtimonie, that the Scripture is the word of God, and do know by the force and evidence of it, that they muſt keep their faith, were all the Angels and men perſwaders to the contrary: as it is ſaid by the Apoſtle: Though we, or an Angel from heaven, preach unto you otherwiſe then that which wee have preached unto you, 〈…〉 let him be accurſed. By theſe things therefore it may be underſtood, that the voice and conſent of the catholike Church may and ought,The concluſion of the firſt part. amongſt other teſtimonies, to ſerve for our confirmation; and yet the authority of the holy Scripture not to hang upon it: but that out of the Scripture it ſelfe rather wee muſt learne by what arguments we may be brought to know that it was delivered from God; becauſe that God himſelfe doth witneſſe it: and alſo ſuch is the force and quality of that heavenly doctrine, that although all men ſhould gainſay it, yet it ſhould not be any otherwiſe more manifeſtly and certainly knowne to be the voice of God, than by it ſelf.

But left any man may thinke, that by any arguments, which even reaſon by a naturall light judgeth to be ſound,The ſecond part. Arguments ſhewing the certainty of the Scripture. without the ſingular grace of the ſpirit, this may be wrought in the mindes of the wicked, as either to obey the truth, or to leave off to reproach it: firſt, hee muſt remember that the arguments or teſtimonies are of two ſorts, which ſhew the certainty of Chriſtian Religion, and maintaine the authority of the Scripture. For there is but one onely teſtimony, which is appropriated unto them alone who are regenerated by the ſpirit of Chriſt, and unto them alone is it knowne: the force of which teſtimony is ſo great, that it doth not onely abundantly teſtifie and ſeale in our mindes the truth of the doctrine of the Prophets and Apoſtles, but it alſo inclineth and moveth our hearts to the embracing and following of it. Other teſtimonies, whatſoever may be brought, they are underſtood indeed both of the godly and the wicked, and doe compell their conſciences to confeſſe, that this Religion rather then others is pleaſing unto God, and that it came from him: but unleſſe that one other come alſo, which is known of the godly alone, theſe teſtimonies will never bring to paſſe, that men ſhall imbrace the truth, although it be knowne unto them. The arguments therefore which ſhew the truth and certainty of the Scripture, or Church-doctrine, are theſe:

The purity of doctrine. The purity and perfectneſſe of the Law therein contained: For impoſſible it is, that that Religion ſhould be true, and derived from God, which maketh Idols, or approveth open out-rages, flat againſt the expreſſe Law of God, and ſound judgement of reaſon. Now all religions (that only excepted which is delivered in Scripture, and received of the Church) are manifeſtly convicted of this crime: For (as before hath been ſufficiently declared) they either abrogate and cancell the firſt Table of Gods Law touching the true God, and his worſhip, or they ſhamefully defile and diſgrace it with their feigned untruths; and of the ſecond Table they reſerve onely a part, touching outward decent demeanour, and civill duties. Only the Church, according to the preſcript of Scripture, retaineth both Tables of the Law whole and ſound. Wherefore the doctrine of the Church alone is true and divine.

The Goſpel, ſhewing our deliverance. The goſpel, which ſheweth us the onely way to eſcape, and find deliverance from out the power of ſin and death: For queſtionleſſe that doctrine and religion is true and divine, which directeth us unto the meanes of avoiding ſin and death, without violating Gods juſtice, and which yeeldeth effectuall and lively conſolation to mens conſciences concerning life everlaſting. But it is the doctrine of the Church alone ſet downe in the Goſpel, which openeth and proclaimeth unto us this freedome from miſery, and ſealeth unto mens conſciences theſe ſolid comforts: Therefore that doctrine alone is true and divine.

Antiquity. The antiquity of this doctrine, which is found to be moſt ancient: For the doctrine of the Church alone delivered in Scripture, deriveth her originall from God, and is able to prove her continuall deſcent from the beginning of the world. The conference of the hiſtories of the whole world with divine hiſtory ſheweth, that all other religions roſe long time after it, and are Novices in reſpect thereof. Whereas then undoubtedly the ancienteſt Religion is moſt true (for men received the firſt Religion that ever was, immediately from God) it followeth, that the doctrine of the Church alone is true and divine.

Miracles. The miracles, whereby God from the beginning of the world confirmed the truth of this doctrine, ſuch as the Divell is not able to imitate in deed, nay not to reſemble in ſhew; I meane, The raiſing of the dead the ſtanding ſtill or going backe of the Sun, Luke 7. Joſh. 10.13. 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18. the dividing of the ſea and rivers, the making of the barren fruitfull, and ſuch like; which miracles, whereas they are the workes of God alone, wrought for the confirmation of the doctrine of the Prophets and Apoſtles (and God cannot give teſtimony unto a lye) do powerfully evince, that this doctrine is moſt true, and proceedeth from God.

For albeit mention is made alſo of ſome miracles of the Heathen,1 Object. Others alſo have miracles. Anſ. It is not true and it is ſaid of Antichriſt and falſe prophets, that they ſhall worke ſignes and great wonders, ſo that the very elect themſelves, if it were poſsible, ſhould be ſeduced: yet theſe neither in number, not in greatneſſe are equall unto the miracles of the Church; and by the end, for which they are done, it may eaſily be diſcerned, that they are not wrought by any divine power. Wherefore there is a double difference, eſpecially by which true miracles are ſevered from falſe: For firſt, Thoſe miracles which are vaunted of by the enemies of the Church, are ſuch as without changing courſe and order of nature, They differ. 1 In the ſubſtance. may be done by the ſleights and jugglings of men or Divels: and ſeem therefore to others to be miracles, becauſe they perceive not the cauſes of them, and the means wherby they are wrought. Furthermore, they have this as their chiefe end, that they confirme Idols, ſuperſtitions, 2 In the ends. manifest errours and miſchiefes. But the miracles with which God hath ſet forth his Church, are workes either beſides, or contrary unto the courſe of nature and ſecond cauſes: and therefore not wrought but by the power of God. The which that it might be the more manifeſt, God hath wrought many miracles for the confirming of his truth, whoſe very ſhew the divel is never able to imitate or reſemble: as the aforeſaid miracles; raiſing of the dead, to ſtay or call backe the courſe of the Sunne, to make fruitleſſe and barren women fruit full. But ſpecially, the miracles of God are diſtinguiſhed by their ends from the divelliſh and feigned. For, they confirme nothing, but that which is agreeing with thoſe things which aforetime were revealed by God, and that in reſpect of the glory of the true God, of godlineſſe, and holineſſe, and the ſalvation of men. And therefore it is ſaid of the miracles of Antichriſt,2 Theſ •• . That his coming ſhall be by the working of Sathan, with all power, and ſignes, and lying wonders, and in all deceivableneſſe of unrighteouſneſſe, among them that periſh, &c. Now,2 Object. They are doubtfull. if any be ſo bold as to call in queſtion, whether or no the miracles which are reported in the Scriptures, were done ſo indeed, he is out of all queſtion of very great impudency.Anſ. The Antecedent is falſe. For hee may after the ſame manner give the lye to all both ſacred and profane hiſtories. But let us firſt underſtand, that as other parts of the holy ſtory, ſo eſpecially the miracles are recited, as things not wrought in a corner, but done in the publike face of the Church and mankind. In vaine ſhould the Prophets and Apoſtles have endevoured to get credit unto their doctrine by miracles, which men had never ſeen. Furthermore, the doctrine which they brought was ſtrange unto the judgement of reaſon, and contrary to the affections of men: and therefore their miracles, except they had been moſt manifeſt, would never have found credit. Alſo it cleerly appeareth, both in the miracles themſelves, and in the doctrine which is confirmed by them, that they who writ them, ſought not their own glory, or other commodities of this life, but only the glory of God and mens ſalvation. To theſe arguments agreeth not only the teſtimony of the Church, but the confeſſion alſo of the very enemies of Chriſt, who ſurely, if by any meanes they could, would have denied and ſuppreſſed even thoſe things that were true and knowne; much leſſe would they have confirmed by their teſtimony ought that had been forged, or obſcure.

Oracles. The Oracles and Prophecies of things to come verified by their events, of which ſort many are found in the books of either Teſtament, whoſe heavenly fountaine and head-ſpring is evidently demonſtrated, in that it is the property of God alone to utter true Oracles.

Conſent in the parts of doctrine. The conſent of each part of the doctrine of the Church: For that doctrine which is contrary unto it ſelfe, is neither true, nor of God, ſith that truth conſorteth with truth, and God contradicteth not himſelfe. But the doctrine of the Prophets and Apoſtles alone except, all other Religions manifoldly jarre, diſcord, and mutinize within themſelves, even in their very foundation, and chiefe points. Wherefore the doctrine of the Church alone is true and divine.

Enemies confeſsion. Luke 4.41. The confeſsion of very enemies: Becauſe the Divell himſelfe is enforced to cry out, Thou art the Chriſt the Sonne of God: and other enemies are conſtrained to confeſſe, that this our doctrine is true; for whatſoever goodneſſe and truth they have in their Religions, the ſelfe-ſame hath our Religion, and that more cleerly and ſoundly diſciphered; and they may eaſily be convicted to have ſtollen it from our Religion, and intermingled it with their owne forgeries, as indeed it is the cuſtome of the Divell, through Apiſh imitation of God, to mingle ſome truth with his manifold falſhoods, that thereby he may the more cunningly and eaſily deceive men. Whence it ariſeth, that theſe things, which other Sects have agreeable with our doctrine, cannot therefore be refelled, becauſe they have borrowed them of us; but thoſe things which are contrary to our doctrine are at the firſt on ſet overthrown, becauſe they are the inventions of men.

Sathan and wicked mens hatred thereof. The hatred of Satan and his inſtruments exerciſed againſt this doctrine: For certainly that doctrine is true and divine, which all the wicked, yea and Satan himſelfe with joynt conſpiracy deſpite, and endevour to aboliſh: For, Truth hatcheth hatred; and,John 8.44. The Divell is a lyar from the beginning, and abode not in the truth. But Satan and the world oppugne not, nor hate more eagerly any doctrine then the doctrine of the Church, becauſe (forſooth) it accuſeth them more ſharply, and handleth them more rigorouſly; it oftner calleth their cavils into tryall, ſifreth and diſcovereth their 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 Re 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 hol Ghoſt. The teſtimony of the holy Ghoſt, by whoſe in ſpiration the Scriptures were written; the teſtimony, I ſay, of the holy Ghoſt in the hearts of them which beleeve, that is to ſay, a full faith and firm perſwaſion that the holy Scripture is the word of God; that God, according unto the tenour of this Scripture, will be mercifull and good unto us; which faith there followeth joyfulneſſe, reſting on God, and calling on his name with aſſured hope of obtaining both other good things, which according to the preſcript of this word we beg of him, and even eternall life it ſelfe. For this aſſent and aſſurance, this lively conſolation of the godly, teſteth neither on the teſtimony of man, nor any other creature, but it is the proper effect of the holy Ghoſt; which effect how it is enflamed and ſtrengthened by the ſame ſpirit, through the doctrine of the Prophets and Apoſtles read, heard, and meditated, all the godly in a lively and certain feeling of their hearts have experience. By this teſtimony of the holy Ghoſt, all that are converted unto Chriſt, have the certainty of heavenly doctrine mainly confirmed, and ſurely ſealed up in their hearts. And this argument, as it is proper unto the regenerate, ſo it forceth their hearts alone, not onely to credit the truth and authority of the holy Scripture, but alſo perſwadeth them to give an abſolute aſſent thereunto, and reſt ſettled thereon. All the other teſtimonies before alledged, are common to thoſe that are not converted unto Chriſt, whom they alſo convict, and ſtop the mouths of them that contradict this doctrine. But of themſelves, they neither perſwade not move the mind to aſſent, without the inward teſtimony of the holy Ghoſt. But the Spirit of God, when he once breedeth this moſt aſſured perſwaſion in our minds, that the doctrine which is contained in the holy Bible, is of a truth the will of God, and worketh that comfort and change of our minds and hearts, which is promiſed and taught in this book; by our experience and feeling it is ſo confirmed, that while this remaineth within us, though all Angels and men ſhould ſay contrary, yet we would beleeve this to be the voice of God: but if that remaine not, or be not in us, though all ſhould ſay it, yet we would not beleeve it. Neither doth not the Spirit therefore eſtabliſh the authority of the Scripture,Object. The Scripture beareth witneſſe of the Spirit; therefore the Spirit not of it. Anſwer. becauſe we are to examine what the Spirit ſpeaketh within us by the rule of the Scripture: for, before that this is done of us, the Spirit himſelfe declareth unto us, that the Scripture is the word of God, and inſpired by him; and that he will teach us nothing in our hearts, which is not agreeable unto that teſtimony before ſet down of him in the Scripture. And if this be not firſt moſt certainly perſwaded us of the Spirit himſelfe, we will never re-call our opinions of God and his worſhip to the Scripture, as the only rule to try them by. Now then after it is declared unto us by divine inſpiration, that the Scripture is a ſufficient witneſſe of that divine revelation in our hearts, then at length do we find our ſelves to be confirmed, by the mutuall teſtimony of the ſame Spirit, in the Scripture and in our hearts, and we beleeve the Scripture affirming of it ſelf,2 Tim. 3. 2 Pet. 1. That it was delivered by divine inſpiration to the holy men of God.

6 For what cauſe no doctrine beſides the holy Scripture is to be received in the Church.

The Scripture is of God: therefore the rule of faith.Whereas it appeareth unto us, that it is the word of God, which the Prophets and Apoſtles have left in writing: there is no man which doth not ſee, that the Scripture muſt be the rule & ſquare, by which all things, which are taught & done in the Church, muſt be tried. Now all things, of which there uſeth to riſe queſtions in the Chriſtian Church, do appertain either unto doctrine, or unto diſcipline and ceremonies. That the word of God ought to be the rule unto both ſorts, it is out of doubt. But in this place we ſpeak of the doctrine of the Church, which conſiſteth in the ſentences and decrees, which we are bound by the commandement of god to beleeve or obey; and therefore they cannot be changed by the authority of any creature; and they are become obnoxious unto the wrath of God, whoſoever ſubmit not themſelves in faith and obedience unto them. To theſe decrees and precepts the Papiſts adde many ſentences, which not only are no where delivered in Scripture, but are repugnant unto it; and they contend, That the Church or the Biſhops have authority of decreeing, yea, contrary and beſides the Scripture, what the Church must beleeve or doe: and that mens conſciences are bound by thoſe decrees, no leſſe then by the words of the holy Scripture, to beleeve or obey. Contrariwiſe, we beleeve and confeſſe, That no doctrine is to be propoſed unto the Church, not only if it be repugnant unto the holy Scripture, but if it be not contained in it. And whatſoever either is not by the expreſſe teſtimony of the holy Scripture delivered, or doth not conſequently follow out of the words of the Scripture rightly underſtood that we hold, may be without hurt of conſcience beleeved or not beleeved changed, abrogated, and omitted.The difference of the Scripture and of other mens opinions. For, we muſt ever hold a neceſſary difference between the bookes of the Prophets and Apoſtles, and the writings and doctrine of others in the Church. The Scripture only is of it ſelfe to be beleeved, & the rule of faith. That the Scripture onely neither hath, nor can have any errour in any matter; other teachers both may erre, and oftentimes alſo doe erre, when they depart from the written word of God. Againe, that the Scriptures are beleeved on their own word, becauſe we know that God ſpeaketh with us in them; others have credit, not becauſe themſelves ſay ſo, but becauſe the Scripture witneſſeth ſo, neither a whit more then they can prove by the Scripture. Wherefore we do not reject others doctrine and labours in the Church; but only ſetting them in their owne place, we ſubmit them unto the rule of Gods word. This doctrine firſt is delivered of God himſelfe, and that not in one place only of the Scripture: as, You ſhall not adde unto the word which I ſpake unto you, neither ſhall you take away from it. And, I proteſt unto every man that heareth the words of the prophecie of this booke, Dent. 4. Revel. 22. if any man ſhall adde unto th ſe things, God ſhall adde unto him the plagues that are written in this booke. And if any man ſhall diminiſh of the words, &c. Neither only by theſe words is forbidden, that no falſe things, and openly repugnant to the written word, be added to the doctrine of the Church, but alſo that no uncertaine things, or things not appertaining unto it, be mingled therewith. For, it is not in the power of any creature to pronounce what we are to thinke of God and his will: but this is onely to be learned out of that which is diſcloſed in his word. And therefore the men of Beraea are commended, Who ſearched the Scriptures daily, Acts 17. whether theſe things were ſo.

2 Faith is grounded only on the Word.Secondly faith, which is ſpoken of in the Church, is a part of divine worſhip; that is, the ſure aſſent by which we embrace every word of God delivered unto us, becauſe it is impoſſible for us to be deceived by it, if we underſtand it aright. Further alſo, that it may breed in us a true worſhipping of God, and comfort of our ſoules, it muſt ſtand ſure and immoveable againſt temptations: But there is no certain doctrine concerning God and Religion, beſides that which is knowne to be revealed in his word. We may not therefore give the honour which is due unto God, unto men; neither may we go from certaine things to uncertaine, but cleave only to the word of God in the doctrine concerning Religion: and therefore humane decrees muſt not be accounted amongſt thoſe which we are to imbrace by faith: Faith cometh by hearing, hearing by the word of God, &c.

3 Things neceſſary to be beleeved or done, are part of divine worſhip. But things not preſcribed, are no part of divine worſhip: Therefore they are not neceſſary.Thirdly, for ſo much as the worſhip of God is a worke commanded of God, performed by faith, to this end principally, that God may be honoured; it is manifeſt, that to beleeve and doe thoſe things which cannot be denied or omitted without offending of God, is the worſhip of God: and contrariwiſe, that God cannot be worſhipped, but by the preſcript of his will, both the conſciences of all men, and God himſelfe in his holy word doth teſtifie: as, In vain doe they worſhip me, who teach the doctrines and commandements of men. It is as wicked therefore to number thoſe things which are not expreſſed in the word of God,Iſa. 29. Matth. 15. amongſt thoſe which are neceſſary to be beleeved and done in matters of Religion; as it is unlawfull for any creature to thruſt upon God that worſhip which himſelfe never required.

4. The Scripture is ſufficient.Fourthly, there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture. For if other things, beſides theſe that are written, are neceſſary to the perfection of true Religion; then doth not the Scripture ſhew the perfect manner of worſhipping God, and of attaining to ſalvation; which fighteth with the plain words of Scripture, which affirme, that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us:John 15. as Chriſt ſaith, All things which I have heard of my Father, I have made knowne unto you. And Paul, I have kept nothing backe, but have ſhewed you all the counſell of God. Acts 20. And, Knowing that thou haſt knowne the holy Scriptures from a child, 2 Tim. 3. which are able to make thee wiſe unto ſalvation, through the faith which is in Chriſt Jeſus. For the whole Scripture is given by inſpiration of God, and is profitable to teach, to improve, to correct, and to inſtruct in righteouſneſſe.

5. Other Doctors may erre, the Prophets and Apoſtles cannot; therefore they are tied to theſe.Fifthly, we are to conſider the degrees of them who teach in the Church: For therefore is the authority of the Prophets and Apoſtles far higher then of other Miniſters of the Church, becauſe God called them immediatly to declare his will unto other men, and adorned them with teſtimonies of miracles, and other things, by which he witneſſed, that he did ſo lighten and guide their minds with his Spirit, that hee ſuffered them to erre in no one point of doctrine: our Miniſters are called by men, and may erre, and doe erre, when they depart from the doctrine of the Prophets and Apoſtles. Wherefore the Apoſtle Paul ſaith,Epheſ. 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apoſtles. And, That hee had laid the foundation, and other then that could no man lay: others build upon it gold, ſilver, precious ſtones, wood, hay, ſtubble. Now it is manifeſt that they who may erre, ought to be tied unto their doctrine who are warranted by the teſtimonies of God that they cannot erre. Wherefore all other teachers in the Church muſt not bring any new point of doctrine, but onely propound and expound thoſe things unto the Church, which are delivered by the Prophets and Apoſtles.The conſent of Fathers in this point. For theſe cauſes therefore doth the whole ancient Church with great conſent ſubmit it ſelfe unto the rule of the ſacred Scriptures, whoſe authority yet ought of right to be greater then theſe mens, who both in words and deeds fight againſt this opinion.Baſil. ſerm. de confeſſ. fidei. Baſil ſaith, That it is a falling from the faith, and a fault of pride, either not to admit thoſe things which are written in the holy Scriptures, or to adde any thing unto them. Aguſt. Epiſt. 3. And Auguſtine, For neither ought wee to account of every ones diſcourſes (though they be catholike and worthy men) as of the Canonicall Scriptures, that it may not be lawfull for us, without impairing the reverence, which we owe to thoſe men, to diſlike and refuſe any thing in their writings, if peradventure wee ſhall find that they have thought otherwiſe then the Scripture hath, as it is by Gods aſsiſtance underſtood either of others, Epiſt. 112. or of our ſelves. And, If ought be confirmed by the plain authority of the divine Scriptures, of thoſe which are called in the Church Canonicall, wee muſt without any doubting beleeve it: as for other teſtimonies, by which any thing is moved to be beleeved, thou mayeſt chuſe whether thou wilt beleeve them or no.

But againſt theſe teſtimonies of the Scriptures and the ancient Church, the adverſaries of the truth contend, that beſides the doctrine which is compriſed in the holy Bible, other decrees alſo, made by the authority of the Church, are no leſſe unchangeable, and neceſſary to ſalvation, then the Oracles Propheticall and Apoſtolike. And, that they may not without ſome ſhew and pretence take upon them this authority of decreeing what they liſt,Objections of the Papiſts. 1 Object. The Scripture doth not remaine perfect. Numb. 21. Joſhua 10. 1 Kin. 14.19. Jude 9. & 14. 1 Cor. 5. Epheſ. 3. John 21.25. beſides and contrary unto the Scripture; they alledge places of Scripture, in which ſome writings of the Prophets and Apoſtles are mentioned, which are not come to our hands: as, The booke of the wars of the Lord, The book of the juſt, The booke of the Chronicles of the Kings of Judah, The prophecie of Enoch, and the ſtory of the body of Moſes. And laſtly, the Apoſtle Paul maketh mention of his Epiſtles, which now the Church hath not. Hence therefore theſe men will conclude, That the doctrine of the ſacred Scripture is maimed, and that therefore the defect hereof muſt be ſupplied by the Church. But firſt of all, concerning the holy Scripture we are to know, that ſo much thereof hath been preſerved of God for us, as was neceſſary and profitable for the doctrine and conſolation of the Church. Furthermore, concerning points of Religion, though ſome holy books are wanting; as thoſe Epiſtles of Paul, yet it is manifeſt, that all neceſſary doctrine is contained in thoſe which are extant.

They alledge, That many things were delivered by word of mouth, 2 Object. Some things delivered by word of mouth. Anſwer. both before there were any Scriptures and afterward alſo by Chriſt and the Apoſtles, as John 16.12. 1 Corinth. 11.34. 2 Theſſal. 2.15. and elſewhere. But thoſe things which they delivered by word of mouth, are the ſelfe ſame which they put in writing, except ſome matters of ceremonies, as Act. 15.20. 1 Cor. 11.34. which maketh not for the adverſaries, whoſe traditions moſt of them repugne the Scriptures.

They alledge farther the practice and examples of the Apoſtles, 3 Object. That the Apoſtles have decreed againſt and beſides the Scripture. Titus 1. 1 Timothy. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Anſwer. as if they did make any ordinances or lawes either beſides, or againſt the Scripture: as when Paul ordaineth many things of chuſing Biſhops and Deacons, of widowes, of women to be covered, and to containe themſelves in ſilence, of not divorcing the husband, if he be an Infidell, of controverſies between Chriſtians. But theſe men remember not, that their authority is not equall unto the Apoſtles authority: neither conſider they, that there is nothing in all theſe things appointed of Paul, which is not agreeable to the reſt of the Word of God contained in writing, and that many of thoſe things which they alledge, are comprehended in the commandements of the Decalogue. More trifling is it, that they ſay the forme of Baptiſme appointed by Chriſt was changed by the Apoſtles, becauſe it is read Acts 28.19. that they baptiſed in the Name of Jeſus Christ. For in thoſe places not the forme of Baptiſme, but the uſe is declared, that is, that men were baptiſed for to teſtifie that they did belong to Chriſt. Neither yet by the example of the Apoſtles, who interdicted the Churches things offered to Idols, bloud, and that which was ſtrangled, is it lawfull for Councels and Biſhops to make decrees and lawes to tie mens conſciences. For, firſt, here againe there muſt needs be retained a difference between the Apoſtles, by whom God opened his will unto men (whereupon they alſo ſay, It ſeemeth good to the holy Ghost and to us) and other Miniſters of the Church, who are tied unto the Apoſtles doctrine. Further, as concerning this decree of the Apoſtles, they decreed nothing elſe then what the rule of charity commandeth, which at all times would have, that in things indifferent, men ſhould deale without offence. Now if they urge, that theſe ordinances are called neceſſary; yet it doth not thereupon follow, that the traditions of Biſhops are neceſſary, eſpecially ſuch as are the Biſhops of Rome. Then, that neceſſity, whereof the Apoſtles ſpake, was neither to laſt continually, neither did it bind conſciences for feare of the wrath of God, if theſe things were not obſerved: but it dured but for a time, for their infirmity, who were converted from Judaiſme to Chriſt, or were to be converted,1 Cor. 10. as Paul doth at large teach.

To theſe they adde the examples of the Church, 4 Object. Preſent examples. whom they ſay even from the Apoſtles to theſe very times to have beleeved and obſerved ſome things, not onely not delivered in the Scripture, but contrary to the Scripture. They bring forth the ſelfe ſame decree of Jeruſalem, concerning things offered to Idols, and bloud: which being made of the Apostles, and expreſly ſet downe in the Scripture, was yet aboliſhed by the Church. But it hath been already ſaid, that that conſtitution was made, not that it ſhould laſt for ever, but for a time, for a certaine cauſe, even for the infirmity of the Church, which was gathered from among the Jewes: and after that cauſe ceaſed, that ordinance taketh place no longer. Neither yet did it at that time fetter mens conſciences, as if the worſhipping or offending of God did lye in it: wherefore the abrogating of it is not contrary, but doth very well agree with it. To theſe alſo they reckon the obſerving of the Lords day. We truly as we doe beleeve this to be an Apoſtolike tradition, and perceive it to be profitable, and a farre other manner of one then for the moſt part they are which they would faine thruſt upon us under the Apoſtles name; ſo we doe not put any worſhip of God to conſiſt in this thing, but know it to be left arbitrary unto the Church. Even as it is ſaid, Let no man condemne you in reſpect of a holy day. But they affirme alſo, that ſome things not written are beleeved, which yet to call to question, wee our ſelves confeſſe to be unlawfull: as, That Infants are to be baptiſed, That Chriſt deſcended into Hell, Coloſſ. . That the Sonne of God is conſubſtantiall unto the eternall Father. But they are too impudent, if they take unto themſelves a licence of hatching new opinions, becauſe the Church for to expound the meaning of the Scripture, uſeth ſomewhere words which are not extant in the Scripture. But impious are they and blaſphemous, if they ſay the doctrine it ſelfe which the Church profeſſeth in theſe words, is not extant in the Scripture.

5 Object. The holy Ghoſt to teach the Church, therefore not the Scripture.They ſay alſo, that the holy Ghoſt is promiſed the Church, that it may teach thoſe things which are not delivered in the Scriptures: as, But the Comforter, which is the holy Ghost, whom the Father ſhall ſend in my name, hee ſhall teach you all things. And, When the Spirit of truth ſhall come, hee ſhall lead you into all truth. But here they maliciouſly omit that which is added; And ſhall bring all things to your remembrance, which I have told you. John 14.26. and 16.13. Againe, Hee ſhall beare witneſſe of mee. Againe, Hee will reprove the world of ſinne, of righteouſneſſe, and of judgement. Againe, He ſhall glorifie mee, for he ſhall receive of mine, and ſhall ſhew it unto you. For out of theſe it is manifeſt, that the holy Ghoſt ſhould ſpeak nothing, but that which was written in the Goſpel, and Chriſt himſelfe had before time taught his Diſciples: ſo farre is it that he ſhould bring any thing contrary to them. For neither can he diſſent from Chriſt, nor from himſelf. So alſo, when they alledge that, I will put my law in their inward parts, Jerem. 31. 2 Cor. 3.3. and in their hearts I will write it: And, Yee are the Epistle of Christ, written not with inke, but with the Spirit of the living God; not in tables of ſtone, but in fleſhly tables of the heart; they do not mark that the Spirit cannot ſpeak in mens hearts contrary unto theſe things which be revealed in the Scripture: neither would God write any other law in mens hearts, but that which is already revealed and written; and that therefore the Apoſtle Paul oppoſeth not the matter written, but the manner of writing in tables and hearts one againſt another; becauſe that the ſame was written in both: but there with ink, and here with the ſpirit of God. It hath leſſe colour, which they go about to build out of that place; If you be otherwiſe minded, God ſhall reveale even the ſame unto you. Phil. 3.15. If therefore, ſay they, the Church thinke any thing different from the written word, that proceedeth from the holy Ghoſt. For the Apoſtle comforteth and confirmeth the godly, that albeit they did not underſtand ſomewhat of that which there hee had written, or were of any other judgement in it: yet that hereafter they ſhould be taught it of God, and ſhould know thoſe things to be true which he had written. When as therefore it is denied that the holy Ghoſt reveales any thing diverſe from that which is written, the rule and maſterſhip of the Spirit in the Church is not taken away, but the ſame Spirit is matched with himſelfe, that is, with the rule of the Scripture, leſt thoſe things ſhould be thruſt upon us under his name, which are not his.

Further,6 The Church doth not erre. Matth 18.19. they make their boaſt that the Church cannot erre: and that therefore the decrees of the Church are of equall authority with the holy Scripture, becauſe the Church is ruled by the ſame ſpirit, by which the Scripture is inſpired; even as it is promiſed, If two of you ſhall agree in earth upon any thing, whatſoever they ſhall deſire, it ſhall be given them of my Father which is in heaven. For where two or three are gathered in my name, there am I in the midſt of them. And, I am with you alway unto the end of the world. Matthew 28.20. 1 John 2.20, 27. So, Yee have an ointment from him that is holy, and ye know all things: Likewiſe, The annointing which ye received of him, dwelleth in you, and yee need not that any man teach you, but as the ſame annointing teacheth you of all things, and it is true, and is not lying, and as it taught you, yee ſhall abide in him. But firſt of all wee know,1 Anſwer. The true Church. Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not, and is ruled by the holy Spirit, which is gathered in the name of Chriſt, that is, which heareth and followeth the voice of the Sonne of God. And therefore theſe things doe nothing appertaine to a wicked multitude, which openly maintaineth doctrine contrary to the Goſpel, though it never ſo much vaunt of the Churches name, yea and beareth ſway and rule in the Church, according to that which is ſaid; To him that hath ſhall be given: but from him that hath not, even that which hee ſeemeth to have ſhall be taken away. So did the Phariſees and Sadducees among the Iſraelites erre, not knowing the Scriptures; neither were they the true Church, though they ſeiſed upon the name and place of it. 2. The true Church indeed erreth not univerſally: For alwaies the light of the truth,2 Anſwer. Univerſally. eſpecially concerning the foundation of doctrine, is preſerved in ſome mens mindes: whereupon the Church is called the pillar and ground of truth. But yet nevertheleſſe, ſome of the godly oftentimes fall into errours through ignorance and infirmity: yet ſo, that they hold the foundation, neither do they defend their erroneous opinions contrary to their conſcience, and at length they forſake them, even as it is ſaid,1 Corinth. 3. If any man build upon this foundation, gold, ſilver, &c. And, If ye be otherwiſe minded, Epheſ. 4. God ſhal reveal even the ſame unto you. Laſt of all, There is given unto every man grace, 1 Corinth. 12. according to the meaſure of the gift of Chriſt. And, The Spirit diſtributeth to every man ſeverally as hee will. Philip. 3.15. The Apoſtles before they had received the holy Ghoſt at Whitſontide, were the lively members of the Church; yet erred they concerning the kingdome and office of the Meſſias. There were of the Chiliaſts opinion, great men in the Church as Papyas, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr: And therefore, although the Church erre not univerſally, yet oftentimes ſome of her members erre, when as they ſwerve from the word: which God ſuffereth not ſeldome to happen unto them, for to keep us, being warned of our weakneſſe and blindneſſe, in modeſty, and his true feare, and in daily invocating of him; and withall, to teach us, that the truth of doctrine is not to be meaſured by the title of the Church, but by the word delivered of him by the hands of the Prophets and Apoſtles: as it is ſaid, Thy word, O Lord, Pſamle 129. is a lanterne unto my feet, and a light unto my paths. Likewiſe,1 Tim. 6.20. Keep that which is committed unto thee, and avoid profane and vain babblings.

This ground being once laid, that, ſo farre forth the Church erreth not, 7 Object. The Church ought to obey Biſhops by the commandement of God. Acts 20.28. Marthew 18.7. Luke 10.16. Heb. 13.17. as it doth not ſwerve from the written word of God, it is eaſie to anſwer to that which they make ſhew of to the contrary, That the Church is ruled by Biſhops, and therefore muſt obey them; as it is ſaid, Take heed unto all the flocke, whereof the holy Ghoſt hath made you over-ſeers, to governe the Church of God. And, If hee refuſe to heare the Church, let him be unto thee as an Heathen man, and a Publican. Hee that heareth you heareth mee: and hee that deſpiſeth you deſpiſeth me. And, Obey thoſe who bear rule over you: For both they muſt rule, and the Church muſt obey them, according unto the preſcript of Gods word, as it is ſaid, If any man preach any other doctrine, let him be accurſed. Galatians 1.9. Anſwer. Neceſſarily in thoſe things which belong to the Miniſtry: freely in traditions. Mat. 23.2. Whatſoever therefore the Miniſters propound of the word of God unto the Church, we muſt of neceſſity obey it; that which the Lord teacheth when hee ſaith, The Scribes and Phariſees ſit in Moſes chaire: All therefore whatſoever they bid you obſerve, that obſerve and doe: For they ſit in Moſes chaire, who teach Moſes doctrine in the Church. If alſo they ordaine any things indifferent, and of a middle ſort, which are profitable, theſe alſo are obſerved for maintaining of order and avoiding of offence. But if they require us to beleeve or obſerve things repugnant to the word of God, or things that are in their owne nature indifferent, with putting an opinion of neceſſity in them, and of worſhipping of God, they ſit no longer in Moſes chaire, but in the chaire of ſcorners, and of them it is ſaid,John 10. . 1 Tim. 4.1. The ſheepe heard them not. Likewiſe, In the latter times ſome ſhall depart from the faith, and ſhall give heed unto the ſpirits of errour. And that the decrees of the Biſhops alſo are not to be received among the precepts and decrees of the Church, is confirmed by the example of the civill Magiſtrate, whoſe juſt and good lawes binde the conſciences of the ſubjects. For the diſſimilitude of the examples conſiſteth in that,1 Inſtance. The Magiſtrate doth bind the conſcience, therefore Biſhops. that God himſelfe by expreſſe word hath decreed a neceſsity of obedience to the Lawes and Commandements of the civill Magistrate, which are not repugnant unto his Law: but hath given a libertie of conſcience in traditions of the Church: ſo that hee pronounceth himſelfe to be angry with him, who obeyeth not civill Magiſtrates, as long as they command nothing repugnant to his Lawes: but not with them, which without offence do contrary to the conſtitutions of Biſhops. For of the Magiſtrate is is ſaid,Rom. 13.5. Wee muſt obey him for conſcience ſake. But of things indifferent in the Church;Col. 2.26. Let no man condemne you in me at or drink, or in reſpect of a holy day. Likewiſe,Galat. 5. . 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 holyday. 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 with wiſedome of words, leſt the croſſe of Chriſt ſhould be made of none effect. The ground therefore and ſumme of doctrine is not obſcure, except it be unto the reprobates, who contemne the truth, or ſtubbornly reject it: as the Apoſtle ſaith, If our Goſpel be hid, it is hid to them that a e loſt: in whom the god of this world hath blinded their mindes, that is, of the Infidels, that the light of the glorious Goſpel of Christ ſhould not ſhine unto them. All the day long have I ſtretched forth my hands to a diſobedient and gain-ſaying people. The words of his mouth are iniquity and deceit: hee hath left off to underſtand and to doe good. I give thee thankes, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe men, and men of underſtanding, and haſt opened them unto babes. Now if they reply againe,2 Inſtance. Divine matters are obſcure unto all men. 1 Cor. 2.14. Anſw. Not of themſelves, but through our naturall blindneſſe, which in the regenerate is cleared by Gods ſpirit. Luke 8.10. 2 Cor. 3.15. that divine matters are hard and obſcure to all men, as it is ſaid, The naturall man perceiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him: neither can hee know them, becauſe they are ſpiritually diſcerned, they ſhould have called to mind, 1. That this ignorance and hardneſſe riſeth not of the obſcurity of the Scripture, but of the blindneſſe of mans minde. 2. That the obſcurity (ſith in very deed it is not in the Scripture, but ſeemeth to be the fault of our nature) doth not alwaies remain in thoſe, who are regenerate, but is removed from them by the illumination of the holy Spirit, according to thoſe ſayings; It is given unto you to know the ſecrets of the kingdome of God, but to others in parables, that when they ſee, they ſhould not ſee: and when they heare, they ſhould not underſtand. Ʋntill this day, when Moſes is read, the vaile is laid over their hearts: Nevertheleſſe when their hearts ſhall be turned unto the Lord, the vaile ſhall be taken away. From this very place may wee eaſily refute that which they object: That wee our ſelves, 3 Inſtance. The Scripture a long time not knowne. Anſwer. in that we ſay the Scripture hath not been underſtood for theſe many ages in the Popiſh Church, doe confeſſe the obſcurity of it. For the ignorance which hath bin from the beginning of the world, and ſhall be to the end in the adverſaries of the truth, is not to be imputed to the obſcurity of the Scriptures, but their owne perverſeneſſe, who have not a deſire to know and imbrace the truth: as Paul ſaith, Becauſe they received not the love of the truth, that they might be ſaved, 2 Theſ. 2.10, 11. therefore God ſhall ſend them ſtrong deluſions that they ſhall beleeve lies.

Whereas therefore it appeareth, that the ground and ſumme of doctrine is not obſcure;4 Inſtance. Many places obſcure. Anſwer. yet wee confeſſe that ſome places of Scripture are more dark and difficult than others: But, 1. They are ſuch, that although they were not underſtood, yet the ground may both ſtand and be underſtood. 2. The interpretation of theſe places dependeth not on the authority of men, but the expoſition of them is to be ſought by conference of other places of Scripture more clear. 3. If we cannot finde it, yet leſt we ſhould affirme any uncertaine thing concerning divine matters, our conſcience not ſatisfying us in it; we muſt ſuſpend our judgment, untill God ſhall open unto us ſome certaine meaning: and in the mean ſeaſon, we are to hold thoſe with thankfull mindes, in which God hath left no place of doubting for us. But when we anſwer thus unto our adverſaries, they riſe againe upon us out of thoſe things which we grant them: For becauſe we confeſſe that ſome places of Scripture are harder to be underſtood then others,5 Inſtance. becauſe of the dulneſſe and ſlowneſſe of mans minde in learning divine matters,Of the neceſsity of interpretation Acts 8.13. neither thoſe things which are moſt cleare, are underſtood of the people, as the Eunuch of Queen Candaces doth complain: and that the Miniſtry it ſelfe was therefore ordained of God in the Church, for that it ſeemed good unto the holy Ghoſt to add for our inſtruction an expoſition of the Scripture: which is done by the voice of the Church. To be ſhort, becauſe our ſelves in writing and teaching doe expound the Scripture, and do exhort all men to the reading and hearing the expoſition thereof: out of theſe they conclude, that beſides the reading of the Scripture, the interpretation of the Church is neceſſary: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controverſie to be received. Anſw. 1. It is neceſſary as a helpe and inſtrument, not as if it were impoſsible to know the truth without it. But wee confeſſe, 1. That the interpretation of Scripture is neceſſary in the Church; not for that, without this, to come to the knowledge of heavenly doctrine is ſimply impoſſible (whereas both God is able, when it pleaſeth him, to inſtruct his, even without the Scripture it ſelf, much more then without the expoſition of his Miniſters: and the godly learn many things out of Scripture without interpreters: and of the contrary ſide, except the eies of our minds be opened by the grace of his holy Spirit, heavenly doctrine ſeemeth alwaies alike obſcure unto us, whether it be expounded by the word of the Scripture, or of the Church) but for that it pleaſed God to appoint this ordinary way of inſtructing us, and himſelf hath commanded the maintainance and uſe of his Miniſtry in the Church, that it ſhould be an inſtrument, which the holy Ghoſt might moſt freely uſe for our ſalvation. 2. Although interpretation of Scripture be neceſſary,Anſw. 2. Though interpreting be neceſſary, yet ſo that it muſt not be a depraving of Scripture. yet this is ſo farre from granting any licenſe to the Miniſters to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, comprehended in the Scripture, then this very function of expounding the Scripture. For to interpret another mans words, is not to faigne at our pleaſure a meaning, either divers from them, or repugnant unto them: but to render the ſame meaning and ſentence, either in moe words, or in more plaine words, or, at leaſt in ſuch as may be more fit for their capacity, whom we teach; and withall, when there is need, to ſhew, that this is the minde of the author, which we affirme to be. Now ſuch an interpretation of Scripture is made by this meanes:3 Points to be obſerved in interpreting Scripture. 1. That the phraſe be conſidered, and the proper ſenſe of the words found out. 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared. 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 ſame chapter, By the works of the law ſhall no fleſh be juſtified in his ſight: Verſ. 20, 21, 22, 23. for by the law cometh the knowledge of ſinne: But now is the righteouſneſſe of God made manifeſt without the law, having witneſſe of the law and of the Prophets; The righteouſneſſe of God by the faith of Jeſus Chriſt unto all and upon all that beleeve; for there is no difference: For all have ſinned and are deprived of the glory of God: and are juſtified freely by his grace, through the redemption that is in Christ Jeſus. Conferring like places together. To conferre places of Scripture, where though the ſame words be not ſpoken of the ſame thing, yet the words and formes of ſpeaking are uſed of the like things: For, if the interpretation of the like place be certaine, and there be the ſame cauſes for the like interpretation to be given in the place in controverſie, which are in the other, then of the like places we muſt give one and the ſame judgement.Mat. 5.29, 30. The Lord willeth to put out our eye, to cut off our hand, if they be a cauſe of offence unto us: Now whereas the Law forbiddeth us to maime our body, Thou ſhalt not kill; that therefore by this figure of ſpeech the Lord would have us that wee ſhould rather forſake things moſt deare unto us, than by the ruſt and motion of them, wee ſhould ſuffer our ſelves to be withdrawne from God, the like forme of ſpeech other-where uſed, Jeremy 22.24. Deut. 32.10. to ſignifie things moſt deare and precious, doth ſhew, as, If Jechoniah were the ſignet of my right hand yet would I plucke thee thence: and, Hee kept him as the apple of his eye. Conſent of the catholike Church, with 3 rules of direction therein. John 8.37. When once according to that rule, the controverſies concerning the text and meaning thereof are judged, we may lawfully alſo deſcend to the conſent of the Church, yet putting great ſpace betwixt, and not without great adviſement. For, leſt by the name of the Church we be beguiled, 1. No ſentence or meaning is to be received which theſe rules of examining and judging, which have been now declared, do not ſuffer: 2. Wee muſt conſider what times, and what writings are pureſt: what points of doctrine have beene, and in what ages, either rightly expounded, or depraved with errours: 3. Whoſe interpretation either is of the authour, or may be of 〈◊〉 confirmed by the teſtimonies of the Scripture. And to this deciding of all controverſies about the meaning of the Scripture, drawne out of the Scripture it ſelfe, doe all the godly and lovers of truth agree; even as it is ſaid, Hee that is of God, heareth the words of God. Now the teſtimony of the ancient and catholike Church, ſo farre as they ſee it to accord with the Scripture, they doe with glad and thankful mindes embrace, and are ſo much more aſſured of the knowne truth. But if any quarrelling men doe not yeeld unto the teſtimonies of the Scriptures, we muſt not ſeeke, becauſe of them, a Judge higher then the word of God, but muſt leave them unto the judgement of God, as the Apoſtle counſelleth us, Reject him that is an hereticke after once or twice admonition, Titus 3.20. knowing that he that is ſuch, is perverted, and ſinneth, being damned of his owne ſelfe. 1 Cor. 14.38. Rev. 22.11. And, If any man be ignorant, let him be ignorant. Hee that is filthy, let him be more filthy. Neither verily doth he, whom the word of God doth not ſatisfie, reſt on the authority of men, as the truth it ſelfe doth ſhew; but as theſe things are ſufficient to ſhut the mouthes of them who gaineſay the truth, or at leaſtwiſe to manifeſt their impudency: ſo is there further required for the fencing of the conſciences of all the godly in debate of Religion, beſides a care of learning the doctrine of the word of God, Prayers. An ardent and daily invocating of God, by which wee may deſire, that wee may be taught and guided by his holy Spirit. This if wee ſhall doe, hee will not ſuffer us to make ſtay in errour, which may pull us from him: but will open unto us the true and certaine meaning of his word concerning all things neceſſary to our ſalvation, that our faith may depend not on humane but divine authority, even as it is promiſed,Mat. 7.7. Aske, and it ſhall be given you: ſeeke, and ye ſhall finde: knock, and it ſhall be opened unto you. Luke 11.13. James 1.5. For whoſoever asketh, receiveth; and hee that ſeeketh, findeth; and to him that knocketh, it ſhall be opened. How much more ſhall your heavenly Father give the holy Ghoſt to them that deſire him? If any of you do lack wiſedome, let him ask it of God, which giveth to all men liberally, and reproacheth no man, and it ſhall be given him; but let him ask in faith, and waver not.

Object. 11. It is unmeet that the holy Ghoſt ſhould be ſubject unto another. Anſw. We make him not ſubject to any other, but compare him with himſelfe.To their former arguments our adverſaries adde, That it is a ſhame that the holy Ghoſt ſpeaking in the Church, ſhould be ſubject to the examination and judgment of another: and therefore we muſt not examine him by the rule of the Scripture. But ſeeing that the ſame Spirit ſpeaketh in the Church, and in the Scripture; when wee doe examine the voice of the Church by Scripture, we do not ſubject the holy Ghoſt to another, but we compare him with himſelf. And by this means, 1. We give unto him the praiſe of truth and conſtancy, while we do acknowledge and reſtifie, that he is alwaies like himſelf, and doth never ſquare from himſelf: 2. We confeſſe that the ſupreme authority of pronouncing the will of God belongeth unto him, while we doe not ſeek whether thoſe things be true and certaine which he hath ſpoken, but whether thoſe be his words which men aſcribe unto him: and this doe we, even after the ſelfe ſame manner which he hath preſcribed us; and after we find out by the rule of the written word, that any thing hath proceeded from him to that, without making any controverſie, we ſubmit our minds and wils. Contrariwiſe, it is eaſie to ſee,2 Contumelies againſt the holy Ghoſt, iſſuing out of the Papiſts opinion of the Judge of the Scripture. that our adverſaries themſelves are guilty of that contumely against the holy Ghoſt, of which they accuſe us: For while they will have the authority of giving judgement, concerning the meaning of the Scripture, and deciding of controverſies, not to belong unto the Scripture, but unto themſelves; by this very thing, 1. They imagine that the holy Ghoſt may diſſent from himſelfe; 2. They make themſelves Judges higher then the holy Ghoſt, and Word of God.

Laſtly, whereas Paul ſaith, That he is the Minister of the New Teſtament, Object. 12. The Letter killeth, the Spirit quickneth. 2 Cor. 3.6. not of the Letter, but of the Spirit; for the Letter doth kill, the Spirit doth quicken; ſome men doe thence gather, That we are to heare, not what the written word of God ſoundeth, but what the Spirit ſpeaketh by the Church in our hearts. Yea, there hath growne an opinion heretofore, That the Grammaticall and Literall meaning of the Scripture is pernicious, except all be transformed into allegories. But a manifold Paralogiſme in this argument doth eaſily appeare,Two ſignifications of the word Letter. if it be conſidered what the Letter and the Spirit ſignifieth in Paul; for that all the doctrine and knowledge touching God, as alſo the outward obſervation of the Law in thoſe that are not regenerate, is called the Letter by the Apoſtle: and the Spirit ſignifieth, 1. The holy Ghoſt himſelfe: Three ſignifications of the word Spirit. 2. The true doctrine concerning God, when the holy Ghoſt is of force and efficacy by it: 3. Faith and converſion, and motions pleaſing God, being kindled of the holy Ghoſt through the Word; as it appeares by the words going before: For, for that which here he ſaith,The proofes of both ſignifications. Verſ. 2, 3. That he was made of God a Miniſter, not of the Letter, but of the Spirit; he ſaid before, That the Epiſtle of Chriſt was miniſtred by him, and written not with inke, but with the Spirit of the living God, in tables of the heart, that is, that his preaching was not in vaine, but of force and efficacy in the hearts of men, the holy Ghoſt working by it. And in like manner he calleth the ceremony without converſion, Circumciſion in the Letter: Rom. 2.27, 29. but converſion it ſelfe, Circumciſion of the heart in the Spirit: Walk in newneſſe of Spirit, Rom. 7.9. and not in the oldneſſe of the Letter; that is, in true holineſſe: ſuch as is begun by the Spirit in the regenerate; not in the ſin and hypocriſie of them, who know verily the will of God, and make practice alſo of outward diſcipline and behaviour, but remaine without faith and converſion.

Wherefore firſt, as the doctrine by the fault of men, and not of it ſelfe, 1 Anſw. The Letter killeth not of it ſelfe, but by an accident. remaineth only the Letter; ſo alſo not of it own nature, but becauſe of the corruption of men, it killeth, that is, it terrifieth mens minds with the judgement of God, and doth ſtirre up a murmuring and hatred againſt God, as we are plainly taught by the Apoſtle,Rom. 7.12, 13, 14. The Law is holy, and the Commandement is holy, and juſt, and good. Was that then which is good, made death unto mee? God forbid. But ſin, that it might appeare ſin, wrought death in mee by that which is good, that ſin might be out of meaſure ſinfull by the commandement: For we know that the Law is ſpirituall, but I am carnall, ſold under ſin. But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to move them to the love of God.2 Cor. 2.15. As it is ſaid We are unto God the ſweet ſavour of Chriſt in them that are ſaved, and in them which periſh, &c. Anſw. It killeth, as it is without the Spirit. Albeit the Letter, that is, the doctrine without that ſpirituall motion, killeth: yet the operation of the holy Ghoſt accompanying it, when now it is not the Letter, but the Spirit and power of God to ſalvation unto every one that beleeveth, it doth not kill, but quicken: as it is ſaid, Thy word quickneth me. Wherefore,Pſal. 119. that the Letter kill us not, we muſt not caſt away the Scripture, but the ſtubbornneſſe of our hearts; and deſire of God that he would let his doctrine be in us and others, not the Letter, but the Spirit: that is, that he would forcibly move our hearts by it, and turne them to him. Anſw. The Spirit quickneth, agreeing with the Word. That it is added, that the Spirit quickneth; that calleth us not away from the Scripture to other opinions or revelations: For that Spirit quickneth, which diſſenteth not from the Scripture, but teacheth and mindeth the ſame which he hath uttered in the Scripture: But that Spirit which leadeth men away from the Scripture, it quickneth not, but may be ſaid much more truly to kill, then the Letter, that is, not by an accident or externall cauſe, but of it owne nature: For the ſpirit of Antichriſt is a lyar, and a murtherer; and therefore be it accurſed unto us. Anſw. The Apoſtles miſ-conſtrued by them. They who by the Letter underſtand either the characters of letters, or the proper and literall ſenſe, whether it be of the whole Scripture, or of thoſe ſpeeches which are allegorically and figuratively ſpoken; and by the Spirit, the interpretation of theſe ſpeeches: it is manifeſt, that they ſwerve far from the mind of Paul, both by thoſe things which have been ſpoken concerning the meaning of Paul, and alſo becauſe not only every ſentence of Scripture, whether it be proper of figurative; but alſo every interpretation of it is and remaineth the killing Letter, except the quickning force of the holy Ghoſt come unto it.

Wherefore, ſith that neither for interpretation, nor revelation, nor authority, nor any other pretence, it is lawfull, leaving the Scripture of the Prophets and Apoſtles, to depart to whatſoever decrees of Religion, which are not confirmed by the teſtimony of the Scripture, let us hear it as an Oracle ſounding from heaven; bringing to the reading thereof not minds fore-ſtalled, neither with opinions, conceived either of our owne braines, or elſe-where; neither with affections, neither with prejudices: but the love of God, and a deſire of knowing the truth. So ſhall it come to paſſe, that both wee ſhall know the true meaning of the Scripture, and by it godlineſſe, and ſure and ſound comfort ſhall be kindled in us, and great increaſe.

7. How manifold the courſe is of teaching and learning the doctrine of the Church.

THere is a threefold order, or there are three parts of the ſtudy of Divinity: The firſt is a Catecheticall inſtitution, 1 Catechiſing. or a ſummary and briefe explication of Chriſtian doctrine, and the chiefe generall points thereof, which is called Catechiſme. This part is neceſſary for all men, becauſe both the learned and unlearned ought to know the foundation of Religion.2 Handling of Common places. The ſecond is an handling of Common places; or Common places, which containe a larger explication of every point, and of hard queſtions, together with their definitions, diviſions, reaſons, and arguments.

Poure eſpeciall uſes of Schoole Divinity.This part properly appertaineth unto the Schooles of Divinity, and is neceſſary: The underſtanding of principall points of divinity. That they who are trained up in Schooles, and may one day be called to teach in the Church, may more eaſily and fully underſtand the whole body of Divinity: For, as in other Arts and 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, 〈 in non-Latin alphabet 〉 cometh from 〈 in non-Latin alphabet 〉 , as alſo 〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉 :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, 〈 in non-Latin alphabet 〉 . 1 Tim. 3.6. or very lately were baptiſed, ſo called from the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 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 unto their little children the whole hiſtory of the Law then publiſhed. And againe in the ſixth he willeth, that the doctrine touching one God, and the perfect love of God, be often inculcated in the eares of children. And farther, in the eleventh he biddeth, that the whole Law and Decalogue ſhould be expounded unto them. Wherefore in the Old Teſtament children were taught the chiefe points of the doctrine of the Prophets; whethe touching God, or the Law, or the promiſe of the Goſpel, or the uſe of the Sacraments and Sacrifices of thoſe times, which were types of the Meſſias to come, and of his benefits: theſe, and whatſoever other points of doctrine children were taught either at home by their Parents, or in publike ſchooles and congregations by the Prophets:2 Kin. 4.38. and 6.1. For I doubt not, but that to this uſe the houſes of the Prophets, of Eliſeus, and others were erected. To this purpoſe God himſelfe in briefe delivered the whole doctrine of the Law, thus: Thou ſhalt love the Lord thy God with all thine heart, &c. and thy neighbour as thy ſelfe. To this purpoſe likewiſe delivered God ſummarily the whole doctrine of the Goſpel, thus: The ſeed of the woman ſhall break the head of the Serpent. And, In thy ſeed ſhall all the nations be bleſſed. They had alſo Sacrifices, Praiers, and other things, which God would that Abraham and his poſterity ſhould teach their children, and their whole family: and therefore this doctrine was framed fit for the capacity of children, and the ruder ſort.

In the New Teſtament wee reade how Chriſt commanded little children to be brought unto him,In the time of the New Teſtament. Mat. 10.14. on whom he laid his hands, and bleſſed them: Suffer the little children to come unto mee, ſaith Chriſt, and forbid them not, for of ſuch is the Kingdome of God. And that catechiſing of children was in uſe in the Apoſtles time, witneſſe the example of Timothy,1 Tim. 3.15. of whom Paul writeth, that he had learned the Scriptures of a childe. A farther and more direct proofe hereof we have in the Epiſtle to the Hebrewes,Heb. 6.1, 2. which Epiſtle layeth downe certaine heads of the Apoſtles Catechiſme, of repentance from dead workes, of faith towards God, of the doctrine of Baptiſm, and of Sacraments, and the laying on of hands, of the reſurrection from the dead, and of eternall judgement; all which he entituleth, Milke for children. Theſe and ſuch like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptiſme, and of little children at the time of Confirmation by laying on of hands: Therefore the Apoſtle termeth them, The doctrine of Baptiſme, and laying on of hands. Semblably the Fathers alſo wrote briefe ſummes of doctrine, certaine remnants of which we ſee as yet in Popery.E ſeb. hiſt. Eccleſ. ib. 6. cap. 3. Euſebius writeth of Origen, that he reſtored in Alexandria the cuſtome of catechiſing, which in time of perſecution was decayed. Socrates alſo reporteth of catechiſing thus: Our forme of catechiſing. ſaith he, is after the manner we received of the Biſhops our predeceſſors going before us, according as we were taught when we laid the foundation of faith, and were baptiſed, according as we have learned out of the Scripture. Pope Gregories Catechiſme. Pope Gregory erected and ſet up Idols and Images in Churches, that they might be the bookes of Lay-men and children. After theſe times the doctrine of the Church, through the negligence of other Biſhops, and ſubtlety of the Biſhop of Rome, was by little and little corrupted, catechiſing decayed, and at length was transformed into that ridiculous ceremonie, which at this day is by them called Confirmation. Thus far of the originall and perpetuall practice of catechiſing in the Church.

3. What are the parts and chiefe points of Catechiſme.

THe eſpeciall parts of the rudiments of Chriſtian Doctrine (as it is ſaid in the place afore-named unto the Hebrewes) were Repentance, and Faith in Chriſt, that is to ſay, The Law and the Goſpel. Catechiſme therefore may primarily, and in the largeſt ſenſe it beareth, be divided (as the whole doctrine of the Church is) into the Law and the Goſpel: For, Catechiſme differeth not from the doctrine of the Church in ſubject and ſubſtance of the matter it handleth, but in the forme and manner of handling it: as, ſolid ſtrong meat prepared for men of yeares (which repreſenteth the doctrine of the Church) and milke, and weak meats chewed for children (which ſhadow and reſemble Catechiſme) vary not in the ſubject, I meane, the eſſence, and nature of meat; but in theſe qualities of being ſtrong, and weake meats. Theſe two parts the vulgar and common ſort call by the name of the Decalogue, or the Apoſtles Creed: becauſe the Decalogue comprehendeth the ſumme of the Law; the Creed in briefe the ſubſtance of the Goſpel. They term it alſo the doctrine of faith and works, Or, the doctrine of things to be beleeved and done.

Some of the learned divide it into the doctrine concerning God, his will, and his workes. Againe, they diſtinguiſh Gods workes into workes of Creation, Preſervation, and Redemption. But theſe three members of this diviſion are all handled either in the Law, or the Goſpel, or in both; and therefore this diviſion is eaſily reduced to the former.

Others make five parts: The Decalogue, The Apostles Creed, Baptiſme, the Supper of the Lord, and Prayer: of which parts ſome were immediately delivered by God himſelfe; as, The Decalogue: Others mediately, and that either by his Sonne manifeſted in the fleſh; as, The Lords Prayer, Baptiſme, and the Supper of the Lord: or by the Miniſtery of the Apoſtles; as, The Apostles Creed. But theſe parts are alſo couched within the two before rehearſed: For, The Decalogue is the ſumme of the Law; The Creed the briefe of the Goſpel, The Sacraments are as appurtenances of the Goſpel, and therefore have reference unto the Goſpel, as farre forth as they are the Seales of grace promiſed in the Goſpel; but, as they are testimonies of our obedience towards God, ſo they carry the nature of Sacrifices, and appertaine to the Law. Prayer is a part of the worſhip of God, and therefore referred to the Law.

The parts of this Catechiſme. This Catechiſme conſiſteth of three parts: which are, 1. Mans miſery. 2. Mans delivery from this miſery. 3. Mans thankefulneſſe for this delivery. Which diviſion in effect ſwerveth not from the reſt, becauſe the other parts are coupled in theſe. The Decalogue pertaineth to the firſt part, inaſmuch as it is the glaſſe wherein we view, and have ſight of our ſin and miſery: and to the third part, inaſmuch as it is the exact rule of true thankefulneſſe to God, and of Chriſtian converſation. The Creed, becauſe it deſcribeth the manner of our delivery, is contained under the ſecond part. Thither alſo belong the Sacraments, which are as the appurtenances and ſeales of the doctrine of faith. Laſtly, Prayer, as the principall part of our ſpirituall worſhipping of God, and thankfulneſſe towards him, is placed under the third part,

4. The reaſons why Catechiſing is neceſſary in the Church.

THe diligent exerciſe of Catechiſing is neceſſary in the Church,Deut. 4.9. & 11.19. 1. Becauſe of the commandement of God; Ye ſhall teach them your children. 2. Becauſe of the glory of God, which requireth, that God be not onely knowne aright, and magnified by thoſe of riper yeares, but of children alſo. Thirdly, For our owne comfort and ſalvation: for without the true knowledge of God, and his Son Chriſt Jeſus, that is to ſay, without Faith and Repentance, no man of ſufficient yeares, and able to receive inſtruction, can be ſaved, or have any ſtable or ſure confidence that he pleaſeth God:John 17.3. Heb. 11.6. For, This is life eternall, that they know thee to be the onely very God. And, Without Faith it is impoſsible to pleaſe God. Now, no man beleeveth on him whom he knoweth not, or of whom he never heard; How ſhall they beleeve on him of whom they never heard? Rom. 10.17. Faith is by hearing, and hearing by the Word of God. As many then as will be ſaved, muſt needs hold the foundation, which is the doctrine touching Chriſt. Wherefore all muſt be inſtructed, and ſuch a ſumme of doctrine muſt be delivered in the Church, of which the ruder and younger ſort alſo may be capable. Fourthly, For the maintaining of a Church and Common weale in this life: For to the eſtabliſhing of Church and Common-weale there is need of Religion, and the worſhip of God, Chriſtian diſcipline, ſtudies, and exerciſes of godlineſſe, honeſty, juſtice, and truth amongſt men. All which in vaine we ſeek for amidſt the barbarous Nations, where there is no practice of piety, or vertue at all. Now therefore it behoveth, that we be inſtructed herein from our child-hood, becauſe the heart of man is evill and perverſe from his youth: Gen. 1.21. Nay, ſuch is the corruption of nature, that unleſſe there be ſudden redreſſe, we then too late take phyſick, when our evill and griefe, through long delay, hath gathered ſtrength, and is become paſt cure. Wherefore, except we be inſtructed aright in the will of God out of his Word in our child-hood, and exerciſed unto godlineſſe; hardly, or never doe wee ſuffer our ſelves to be withdrawne from thoſe errours which are in-bred in us, and which we drunk in like water in our child-hood; ſcarcely can we endure to be revoked and weaned from thoſe vices, in which we have been trained up. Wherefore we muſt betimes meet with, and bridle mans depraved nature, leſt Church and Common-weale go to wracke. Fifthly, Becauſe the rule of examining opinions, and diſcuſsing the truth of them, muſt be generally knowne unto all, leſt they erre, and be ſeduced; according to the commandement, Beware of falſe prophets: Prove all things: Try the ſpirits, whether they be of God. Now the rule of this tryall is no other, then thoſe chiefe grounds of Catechiſme, The Decalogue, and the Apoſtles Creed. Sixthly, Becauſe they who have throughly learned Catechiſme, better underſtand Sermons, in that they are able eaſily to reduce whatſoever they heare out of Gods Word, to their ſeverall heads of Catechiſme which they have learned: whereas otherwiſe, Sermons for the moſt part are heard with little fruit and benefit. Seventhly, Becauſe Catechiſme best fitteth the unskilfull and weak judgement of learners. For a copious and vagrant forme of inſtruction is hard for youth and beginners, and very unprofitable: therefore the doctrine delivered unto them muſt be briefe, and plaine packſtaffe, ſuch as is Catechiſme. Eighthly, Becauſe it is neceſſary, that the rude and younger ſort be ſevered from Schiſmatickes, and from the profane Heathen; which diſtinction is no way made but by the knowledge of Catechiſme. Ninthly, Catechiſme doctrine is moſt needfull for Scholars, becauſe they ought to be more expert in Chriſtian doctrine then others, both in regard of their calling, that one day they may inſtruct others; as alſo in reſpect of their many occaſions which daily occurre of learning this doctrine; which, after the example of Timothy, they may not neglect.

To theſe may be added many impulſive cauſes, eſpecially with the people to win them drawne either from the end of our Creation, or from the cauſe of Gods prolonging and preſerving our lives untill the time of youth, &c. Alſo from the dignity andexcellency of the object of Catechiſme doctrine, which is the higheſt and perfectest good even God himſelfe; and from the effect of Catechiſme, which is the knowledge of this great good, and a community therewith; a thing more precious then all the treaſures of the world. This is that coſtly Jewell digged and hidden in the field of the Church,Mat. 13.44. whereof Chriſt ſpeaketh: and for whoſe ſake in ancient times Chriſtians, with their little children, ſuffered martyrdome with cheerfulneſſe. Let us view with our eyes the example of Origen in Euſebius his ſixth book of Eccleſiaſticall Hiſtory,Euſeb. hiſt. Eccleſ. lib. 6. cap. 3. Theod. hiſt. lib. 4. cap. 16. and third chapter. Let us read to this purpoſe Theodoret his fourth booke of Hiſtory, and ſixteenth chapter. But contrariwiſe, what is it that we will gladly ſuffer for Chriſts glory, if we be ignorant of this doctrine? and how ſhall we not be ignorant, if we learn it not in our child-hood? Wherefore the ignorance of Catechiſme is not the laſt and leaſt cauſe why many now-adaies are carried hither and thither with every winde of doctrine, and why many fall from Chriſt unto Antichriſt.

5 What is the end of Catechiſme and Christian doctrine.

THE ſcope of Catechiſme-doctrine is, our comfort, and ſalvation. Salvation conſiſteth in the fruition and participation of the higheſt Good. The comfort thereof is, a certaine hope and expectation of this Good in the life to come, together with a fruition, in part begun in this life. The chiefest Good is that, which if we have, we are bleſſed; if we want, we become moſt unhappy and miſerable. Further, what, and what manner this onely comfort is, it is reſolved in the firſt queſtion of this Catechiſme; whereunto, theſe Prefaces now ended, we will proceed.

A CATECHISME OF CHRISTIAN RELIGION.
On the firſt Sabbath.Queſt. 1. What is thy only comfort in life and death?

Anſw. That both in ſoule and body, whether I live or dye,Rom. 14.8. I am not mine owne,1 Cor. 6.19. but belong wholly unto my moſt faithfull Lord and Saviour Jeſus Chriſt,1 Cor. 3.23. Tit. 2.14. who by his precious bloud, moſt fully ſatisfying for all my ſins,1 Pet. 1.18. 1 John 1.7. & 2.2. hath delivered me from all the power of the Divell,Heb. 2.14. 1 John 3.8. and to preſerve mee,John 6.39. John 10.28. 2 Theſ. 3.3. 1 Pet. 1.5. that without the will of my heavenly Father not ſo much as an haire may fall from my head:Mat. 10.30. Luk. 21.18. yea, all things muſt ſerve for my ſafety.Rom. 8.28. Wherefore by his Spirit alſo he aſſureth me of everlaſting life,2 Corin. 1.22. 2 Cor. 5.5. Epheſ. 1.14. Rom. 8.16. and maketh mee ready and prepared, that henceforth I may live to him.Rom. 8.14. 1 John 3.3.

The Explication.

THE queſtion concerning Comfort is therefore handled in the firſt place, becauſe it containeth the maine ſcope and drift of Catechiſm; whoſe end is to worke in us ſure comfort both in our life, and at our death: For to this purpoſe is all celeſtiall and heavenly doctrine revealed by God, and is principally to be learned of us. The ſumme of this comfort is, That we are engraffed into Christ by faith, beloved of him, and reconciled unto God, that by him we might be cared for, and ſaved for ever. Touching this comfort we are to learne, 1 What it is. 2 Of how many parts it conſiſteth. 3 Why this comfort alone is ſound and good. 4 Why it is neceſſary. 5 How many things are neceſſary for the attaining thereto.

1 What comfort is.

COmfort is a certaine argumentation or reaſoning,What comfort is. wherein wee oppoſe ſome good thing against ſome preſent evill, and by the due conſideration and meditation thereof, doe mitigate and aſſwage our griefe conceived, and ſuffer a while the evill with patience. Where, look how much more grievous the evill is, ſo much muſt the good which is deſired, exceed the ſaid evill in greatneſſe and certainty. So that whereas conſolation againſt ſin and everlaſting death (two the greateſt evils that poſſibly can befall to mankind) is here ſought for; it is not any common good, but the principall and ſoveraign good that can be a ſufficient ſalve and remedy thereof. Touching which principall good, Divers opinions of mans chiefeſt good. without the Scripture and Word of God, ſo many men, ſo many opinions are broached. The Epicures ſeat and place this ſupreme good in ſenſuality and pleaſure. The Stoicks in a decent moderation and bridling of the affections, Or, in the habit of vertue. The Platonicks in their Idea's. The Peripateticks in the action and exerciſe of vertue. The vulgar ſort in honours, riches, power and ſway amongst men. But all theſe are flitting tranſitory toyes, either loſt in the time of life, or left behind us at the terme of death. Now, that principall good we hunt after is ſuch as fadeth not, nor vaniſheth, no not in death. I grant the honour of vertue is immortall, and vertue it ſelfe (as the Poet hath) ſurviveth after mens funerals: But where liveth it? verily with others, not within our ſelves. And well ſaid one, that vertues could not juſtly be reputed mens principall bliſſe and felicity, whereas we have them witneſſes of our diſtreſſe and miſery. Hypocrites both within and without the Church, as Jewes, Phariſees, and Mahumetiſts (Papiſts alſo doe the like) ſeek a remedy of death in externall rites and beggarly ceremonies; but all in vaine: For theſe externall rites do not purge nor cleanſe the conſcience, and God will not be mocked with petty ſatisfactions. Howſoever therefore Philoſophy, and all other ſects enquire after, and promiſe ſuch a good as may yeeld us ſound conſolation and contemplation both in life and death, yet they neither find, nor performe any, but ſuch as conſciences ſtagger at, and very ſenſe diſclaimeth:True comforts proper to the Church. only the doctrine of the Church preſenteth unto us ſuch a good, effectuall, and lively comfort, as wherewith our conſciences reſt ſatisfied. For this alone detecteth the fountain of all miſeries, whereunto mankind is captivated and enthralled:What is the only comfort of the Church. this alone directeth us unto the means of delivery through Chriſt. This therefore is the only Chriſtian comfort of principall conſequence both in life and death; A confidence of free remiſsion of ſinnes, and reconciliation with God through Chriſt, and a certain expectation of eternall life, imprinted in our hearts by his holy Spirit, through the ministery of the Goſpel, ſo that we doubt not but that we belong unto Chriſt, and are beloved of God, and ſaved for ever for his ſake: according to that of S. Paul, Who ſhall ſeparate us from the love of Chriſt? Rom. 8.35. ſhall tribulation? or anguiſh? &c.

2 Of how many parts this comfort conſiſteth.

SIx parts there are of this comfort: 1. Our reconcilement to God by Chriſt, ſo that we are no longer enemies,1 Cor. 3.25. but ſons of God; neither are we in our own power, but properly belong unto Chriſt. 2. The maner of our reconcilement, even by the bloud of Chriſt:1 Pet. 1.18. 1 John 1.7. that is to ſay, by his paſſion, death, and ſatisfaction for our ſins. 3. Our delivery from the miſery of ſin and death: For Chriſt doth not onely reconcile us unto God, but alſo doth exempt and free us out of the power of the Divell, ſo that ſin, death,Heb. 2.14. 1 John 3.8. and Sathan have no power over us. 4. The perpetuall preſervation and maintenance of our reconcilement, freedome, and whatſoever other bleſsings Chriſt hath once purchaſed for us. His we are by right: therefore he keepeth us as his owne intereſt, that not ſo much as an haire may fall from our head without the will of our heavenly Father. Neither lieth our ſalvation in our hands or power; for if it were ſo, we ſhould loſe it a thouſand times every moment. 5. The turning of all our evils into good. Rom. 8.28. The godly indeed are afflicted in this life, nay, they are maſſacred, they are as ſheep appointed to the ſlaughter: but theſe things doe not hurt or hinder at all, but further and help forward our ſalvation; becauſe God giveth a good iſſue, and turneth all to the beſt.Rom. 8.28. All things worke together for the beſt unto them that love God. 6. Our full perſwaſion and aſſurance of all theſe good gifts and graces, and of life eternall. Two parts of Chriſtian ſecurity. This ſecurity conſiſteth,1 The teſtimony of the holy Ghoſt. 1. Of the teſtimony of the holy Ghoſt, working in us true faith and unfeigned converſion, witneſſing unto our ſpirit, that we are the ſons of God, and that theſe bleſſings doe truly appertain unto us, becauſe he is the pledge of our inheritance: Effects of true faith. 2. Of the effects of true faith, which we perceive to be in us: ſuch as are true repentance, and a conſtant purpoſe of beleeving and obeying God according to all his precepts: For out of the earneſt deſire of performing obedience unto God, ariſeth our aſſurance of our true faith; and by faith wee are certainly perſwaded of the favour and love of God, and of everlaſting ſalvation. This is the ground of all the other five parts before, ſpecified, without which there is no comfort in temptations. Briefly therefore the ſumme of our comfort is this, That we are Chriſts, reconciled by him unto the Father, of whom wee are beloved, and ſhall be ſaved through the gift of the holy Ghoſt and life everlasting.

3 Why this comfort alone is ſound and good.

THat this comfort alone is ſound and true, it is apparent: 1. Becauſe it alone faileth us not, no not in death: For, whether we live or dye, we are the Lords. And,Rom. 14.8. Rom. 8.35. who ſhall ſeparate us from the love of Christ? Neither death nor life, &c. 2. Becauſe it alone ſtandeth impregnable and invincible, it alone ſuſtaineth, and aſſoileth us againſt all the aſſaults and attempts of Sathan. For Sathan thus giveth the on-ſet:

1. Thou art a ſinner: Comfort makes anſwer; But Chriſt hath ſatisfied for my ſin, and hath redeemed me by his precious bloud, that now I am no longer mine own,The temptation of Sathan, with their remedies, out of this only conſolation. but belong unto him.

2. Sathan againe aſſaileth thee: Thou art a child of wrath, and an enemy of God. Anſ. I am ſo by nature, and before reconcilement; but I am reconciled by God through Chriſt, and received into grace and favour with him.

3. Againe he caſteth in thy teeth: But thou muſt dye the death. Anſw. Chriſt hath delivered me from the power of death; and I know, that by Chriſt I ſhall eſcape out of the hands of death into life eternall.

4. Hee urgeth further: But in the meane time many miſeries happen unto the godly. Anſw. Our Lord and Maſter guardeth and defendeth us in them, and effecteth that they work for our good.

5. He yet replieth: But how if thou loſe the grace of Christ? For thou mayeſt fall and periſh, becauſe it is a long ſteep way to heaven. Anſw. Chriſt hath not onely merited his benefits for me, but alſo beſtoweth them, and perpetually preſerveth them in mee, and giveth me perſeverance, that I faint not, and fall from grace.

6. He perſiſteth: What if grace pertaine not unto thee, and thou be not of the number of them who are the Lords? Anſw. I know that grace pertaineth unto mee, and that I am truly Chriſts: 1. Becauſe the holy Spirit teſtifieth unto my ſpirit, that I am the child of God. 2. Becauſe I have true faith, and the promiſe is generall, pertaining to all that beleeve.

7. He preſſeth neerer: What if thou have not a true faith? Anſ. I know that I have a true faith by the effects thereof; becauſe I have a conſcience ſtedfaſtly relying on God, and an earneſt will and fervent deſire to beleeve and obey God.

8. He aſſayeth yet once more: Thy faith is weake, and thy converſation or repentance imperfect. Anſw. True: But yet it is entire and unfeigned. And I know,Luke 19.26. Mar. 9.24. that to him which hath ſhall be given. Lord, I beleeve, help my unbeliefe.

In this great and dangerous conflict, whereof all the children of God have experience, Chriſtian conſolation ſtandeth fixed and immoveable, and at length concludeth; Therefore Chriſt with all his benefits appertaineth unto me.

4 Why this comfort is neceſſary.

BY that which hath been ſpoken it appeareth, that this comfort is very neceſſary for us: 1. For our ſalvation, that we faint not, nor deſpaire in temptation, and wreſtling of conſcience. 2. For the worſhipping of God. For, that wee may worſhip God in this life, and in the life to come (to which end we were created) we muſt come out of ſin and death; not ruſh into deſperation, but be ſuſtained with ſure comfort unto the end.

5 How many things are required for the attaining unto this comfort?

THis is reſolved in the Catechiſme queſtion here immediately following.

Queſt. 2. How many things are neceſſary for thee to know, that thou, enjoying this comfort, mayſt live and dye happily?

Anſw. Three:Mat. 11.28, 29, 30. Epheſ. 5.8, 9. The firſt, what is the greatneſſe of my ſinne and miſery.John 9.41. Mat. 9.12. Rom. 3.11. 1 John 1.9, 10. The ſecond, how I am delivered from all ſinne and miſery.John 17.3. Acts 4.12. &c. 10.43. The third, what thankes I owe unto God for this delivery.Epheſ. 5.10. Pſal. 50.14. Matth. 5.16. 1 Pet, 1.12. Rom. 6.13. 2 Tim. 2.15.

The Explication.

THeſe three are the whole matter, and ſeverall parts of this Catechiſme, which jump in with that diviſion of Scripture into the Law and the Goſpel, and are ſutable with the differences of thoſe parts, as before hath been delivered.

1 The knowledge of our miſery is neceſſary for our comfort, not that of it ſelf it miniſtreth any comfort, or is it ſelf any part thereof;Why the knowledge of our miſery is neceſſary. for of it ſelf, and in it own nature it terrifieth, rather then comforteth us. But it is neceſſary for our comfort: To ſtirre up in us a deſire of delivery thence. 1. Becauſe it ſtirreth up in us a deſire of delivery, as the knowledge of his diſeaſe kindleth a deſire of remedy in the ſick man: whereas on the other ſide, if we have no knowledge of our miſery, we affect not our delivery; as the ſicke man when he hath no ſenſe nor feeling of his diſeaſe, conſulteth not the Phyſician. Now, if we deſire not delivery, we do not ſeek it; if we ſeek it not, we obtaine it not, becauſe God giveth delivery only to thoſe that ſeek it; it is opened only to him that knocketh: as it is ſaid in Scripture,Mat. 5.6. & 7.9. Mat. 11.28. I a. 37.15. To him that knocketh, it ſhall be opened. Aske, and it ſhall be given you. Bleſſed are they that hunger and thirſt after righteouſneſſe. Come unto mee all ye which labour. I dwell in a contrite ſpirit. So then, That which is neceſſary to ſtir up in us a deſire of deliverance, that is alſo neceſſary for our comfort. But the knowledge of our miſery is neceſſary for the deſire of ſalvation or deliverance: Therefore the knowledge of our miſery is neceſſary for the obtaining of our comfort; neceſſary, I ſay, not as a cauſe working and effecting comfort, but as a motive inducing us to purſue after it: for of it ſelfe it breedeth terrour, but this terrour is good for us when faith accompanieth it. 2. That thereby we may be the more thankefull for our delivery: To work in us thankfulneſſe for our delivery. For we ſhould waxe ungratefull, if we underſtood not out of how great miſeries we were delivered, becauſe we ſhould never judge aright of the greatneſſe of the benefit, and ſo ſhould not attaine unto our delivery, whereas that is performed onely to the thankfull. 3. Becauſe we can be no fit hearers of the Goſpel,To prepare and make us fit hearers of the Goſpel. without the knowledge of our ſin and wretchedneſſe. For, unleſſe by the preaching of the Law, concerning ſin, and the wrath of God, there be a preparation made to the preaching of grace, there followeth carnall ſecurity, and our comfort is made unſtable; becauſe ſound retired comfort, and carnall ſecurity cannot ſtand together. Hereof it appeareth, that we are to begin from the preaching of the Law, after the example of the Prophets and Apoſtles, that thereby men may be caſt 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. 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 freewill, 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 miſery is his wretched estate ſince the fall, conſiſting of two great evils; 1. That mans nature through ſin is corrupted and averted from God. 2. That for this corruption it is guilty of an eternall malediction, and rejected of God.

2 Whence our miſery is known. Rom. 3.20. Deut. 27.26.We have a knowledge of this miſery out of the Law of God. By the Law cometh the knowledge of ſin, ſaith Saint Paul. And it is the voice of the Law; Curſed is he that fulfilleth not all the words of this Law. Now by what meanes the Law yeeldeth us the knowledge of our miſery, the two next Queſtions which follow in order ſhall declare.

Queſt. 4. What doth the Law of God require of us?

Anſw. That doth Chriſt ſummarily teach us, Matth. 23. Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoule, with all thy mind, and with all thy ſtrength. This is the firſt and the great Commandement: and the ſecond is like unto this, Thou ſhalt love thy neighbour as thy ſelfe. On theſe two Commandements hangeth the whole Law, and the Prophets.Deut. 6.5. Levit. 19.18. Mar. 12.30. Luk. 10.27.

The Explication.

THis ſumme of the Law Chriſt rehearſeth, Mat. 22.37. and Luke 10. out of Deut. 6.5. Levit. 19.18. And he expreſſeth what is meant by that, Curſed is he that fulfilleth not the whole Law: that is to ſay, who loveth not God with all his heart, with all his ſoul, with all his mind, and with all his ſtrength; and his neighbour as himſelfe. The which ſeverall clauſes are particularly to be unfolded more at large.

Thou ſhalt love the Lord thy God. To love God with all the heart, &c. is, on due acknowledgement of his infinite goodneſſe, reverently to regard him, and to account him our principall and chiefeſt bliſſe, and for this cauſe to love him above all things, to rejoyce in him, to relye on him, to preferre his glory before all things, that there be not found in us not ſo much as the leaſt thought, inclination, or appetite of any thing that may diſpleaſe him; and rather to part from that which is deareſt unto us, and partake of any grievous calamity whatſoever, then ſuffer our ſelves to be ſeparated from communion with him, or any way offend him: Laſtly, to direct all our actions to this end, that he alone may be glorified by us.

The Lord thy God. As if hee ſhould ſay: Thou ſhalt love that God who is the Lord, and thy God; who is revealed unto thee, who conferreth his manifold benefits upon thee, and whom thou art bound to ſerve. It is therefore an Antitheſis, or oppoſition of the true God againſt falſe gods.

With all thy heart. By the Heart in this place is underſtood all the affections, inclinations, and appetites or deſires. Whereas then God requireth our whole heart, his meaning is, that he will have himſelfe alone to be acknowledged, and reckoned our ſoveraign and ſupreme God, and to be loved above all things: that our whole heart reſt on him, and not part thereof to be yeelded unto him, and part unto another. Nay, his will is, that we match and compare nothing with him, much leſſe preferre, and admit to ſhare or partake one jot in his love. This the Scripture calleth, to walk before God with a perfect heart: whoſe contrary is, Not to walk before God with a perfect heart, to wit, to halt, and yeeld himſelf by halfes unto God. Object. God alone is to be loved: therefore we ought not to love our neighbours, parents, and kinsfolkes. Anſw. It is a Sophiſme, which Logicians call a fallacy of accident, when we argue from the deniall of the manner of any thing, to the ſimple and abſolute deniall of the thing it ſelfe: As in this preſent example, God is chiefly to be loved, and above all things; that is, in ſuch manner, that there be nothing at all which we either prefer or equall with him, and which for his ſake we are not ready preſently to forgo. We ought to love our neighbour, our parents, and other things alſo; but not chiefly, not above God, not ſo that we rather chuſe to offend God then our parents; but after God, and for God.

With all thy ſoule. By the Soule he comprehendeth that part which is willing to any thing, or the motions of the will: therefore he meaneth, with thy whole will and purpoſe.

With all thy cogitations. By the Cogitations he underſtandeth the mind and underſtanding: as if he ſhould ſay, So much as thou knoweſt of God, ſo much alſo ſhalt thou love him: But thou ſhalt bend all thy cogitations and thoughts to know God perfectly and aright, and ſo ſhalt thou love him. For, ſo much as we know of God, ſo much alſo doe we love him. Now we love him imperfectly,1 Cor. 13.10. becauſe we know him but in part: in the life to come we ſhall know him perfectly; therefore wee ſhall love him perfectly, and that which is in part ſhall be aboliſhed.

With all thy ſtrength. He meaneth all actions both inward and outward, that they be agreeable to the Law of God.

Why the love of God is called the firſt Commandement. This is the first and greateſt Commandement. The love of God is called the first Commandement, becauſe it is the ſpring and fountaine of all the reſt, that is, the impulſive, efficient, and finall cauſe of obedience in all the reſt: For, we therefore love our neighbour becauſe we love God, and that we may declare in the love of our neighbour that we love God. In like manner it is called the greatest Commandement: 1. Becauſe the object, which it immediately reſpecteth and conſidereth, is the greateſt object, Why it is called the greateſt Commandement. even God himſelfe. 2. Becauſe it is the end whereunto all the other Commandements are directed. For our whole obedience hath this onely end, that we ſhew our love towards God, and honour his name. 3. Becauſe that is the principall worſhip of God whereunto the ceremoniall worſhip was to yeeld and give place. For the Phariſees extolled the Ceremoniall law above the Morall. Contrariwiſe, Chriſt calleth love the greateſt Commandement, and preferreth the Morall law before the Ceremoniall, becauſe Ceremonies were appointed for love, and are to vaile and ſubmit themſelves unto it. Object. Love is the greatest Commandement: therefore love is greater then faith: therefore love justifieth rather then faith. Anſw. Love is here taken in generall for our whole obedience which we owe unto God, A diſtinction of love and faith. under which Faith is comprehended: which faith juſtifieth, not of it ſelfe, as it is a vertue in man, but with relation and reference to her object, I meane, the merit of Christ, as it appeareth, and applieth to it ſelfe that merit. But that love which in ſpeciall is properly called love, is not the ſame with faith, neither juſtifieth it; becauſe Chriſts juſtice is applied unto us, nor by love, but by faith alone.

The ſecond is like unto this: Thou ſhalt love thy neighbour. To love thy neighbour as thy ſelfe, is, for the love thou oweſt unto God, that is, becauſe thou loveſt God, to do well unto thy neighbour according to the commandements of God: or to wiſh, and doe all things unto him, which thou wouldeſt in equity, and according to the law to be done unto thee.Our neighbour is every man. Why the love of our neighbour is called the ſecond Commandement. Now every man is our neighbour.

The ſecond. It is called the ſecond commandement: 1. Becauſe it containeth the ſumme of the ſecond Table, or the duties which are immediately performed unto our neighbour. For, if thou love thy neighbour as thy ſelfe, thou wilt not murther him, thou wilt not hurt him, &c. 2. Becauſe the love of our neighbour muſt riſe out of the firſt Table, even from the love of God: therefore it is in nature inferiour to the love of God.

Why it is ſaid to be like unto the firſt. Is like unto this. It is called like unto the firſt in three reſpects: 1. In reſpect of the kind of worſhip, which is morall, or ſpirituall, and principall; becauſe it is there in the ſecond Table no leſſe commanded then in the firſt, and is oppoſed unto the Ceremonies: 2. In reſpect of the puniſhment, which is eternall, becauſe God doth inflict this puniſhment for the breach of either Table. 3. In reſpect of the coherence, becauſe neither can be obſerved without the other.Wherein it is unlike. It is alſo unlike to the firſt: 1. In reſpect of the immediate object, which in the firſt Table is God; in the ſecond, our neighbour: 2. In reſpect of their proceſſe and order; the one being a cauſe, the other an effect of that cauſe: For the love of our neighbour ariſeth from the love of God, but it falleth not ſo out on the contrary. 3. In reſpect of the degrees of love: For we muſt love God above all things: We muſt love our neighbour, not above all things, nor above God, but as our ſelves.

Hence riſeth an anſwer unto that objection,Object. The ſecond commandement is like unto the first: Therefore the firſt is not the greateſt. Or, therefore our neighbour muſt be ſet equall with God, Anſw. and equally worſhipped. For, it is indeed like to the firſt, not ſimply and in every point, but in ſome few; and unlike unto the firſt in ſome other points, as before hath been ſhewed.

On theſe two Commandements hangeth the whole Law and the Prophets: that is, all the doctrine of the Law and the Prophets is reduced unto theſe two heads: and all the legall obedience, which is contained in Moſes and the Prophets, doth ſpring from the love of God, and our neighbour. Object. Yea, but the promiſes and doctrine of the Goſpel are found alſo in the Prophets: Therefore it ſeemeth that the doctrine of the Prophets is unfitly reſtricted and limited within theſe two Commandements. Anſw. Chriſt ſpeaketh of the doctrine of the Law, not of the promiſes of the Goſpel, which appeareth by the queſtion of the Phariſee, demanding, which was the chiefe Commandement, not, which was the chiefe promiſe in the Law.

Queſt. 5. Art thou able to keep all theſe things perfectly?

Anſw. No truly:Rom. 3.10, 20, 23. 1 Joh. 1.8, 10. For by nature I am prone to the hatred of God, and of my neighbour.Rom. 8.7. Epheſ. 2.5. Titus 3.3. Geneſ. 6.5. Geneſ. 8.21. Jer. 17.9. Rom. 7.2.

The Explication.

THis queſtion, together with the two former,Mans miſery known two waies. teacheth that our miſery (as there are two parts thereof before ſpecified; ſo it) is known out of the Law two wayes: 1. By a comparing of our ſelves to the Law: 2. By an applying of the curſe of the Law unto our ſelves. The examining of our ſelves after the Law,What it is to examine our ſelves by the Law. Rom. 8.7. Epheſ. 2.3. Tit. 3.31. and comparing the Law with our ſelves, is a conſideration of that purity and uprightneſſe which the Law requireth, whether it be in us, or no. The compariſon ſheweth, that we are not ſuch as the Law requireth: for the Law requireth a perfect love of God; in us there is a hatred and back-ſliding from God. The Law requireth a perfect love of our neighbour; in us there is a hate of our neighbour. So then out of the Law is knowne the former part of our miſery, I mean, our corruption, whereof the Scripture elſewhere convicteth us.How we do apply the curſe of the Law to our ſelves. The application of the curſe of the Law unto our ſelves is made by the framing of a Syllogiſme practicall, that is, aſſuming and inferring our action; whoſe Major, or former propoſition is the voice of the Law, thus; Curſed is he who continueth not in all which is written in the book of the Law, to doe them. Conſcience prompteth and telleth us the Minor or latter propoſition, thus; I have not continued, &c. The concluſion or ſhutting up of all is, the allowing and approving of the ſentence of the Law, thus: Therefore I am accurſed.

Every mans conſcience frameth ſuch a Syllogiſme: nay, every mans conſcience is nothing elſe but ſuch a practicall Syllogiſme, Conſcience a practicall Syllogiſme. formed in his mind and underſtanding, whoſe Major is the Law of God, the Minor is the pondering and weighing of our fact, which is contrary to the Law. The Concluſion is the approving of the ſentence of the Law condemning us for our ſin; which approbation grief and deſpaire follow at the heeles, unleſſe the comfort of the Goſpel interpoſe it ſelfe, and we perceive the remiſſion of our ſins purchaſed by the Son of God our Mediatour. In this ſort the guilt of eternall malediction, which is the ſecond part of our miſery, is diſcloſed unto us by the Law. For, we are all convicted by this reaſon and argument: The Law bindeth all men to obedience, or, if they performe it not, to everlaſting puniſhment and malediction. But no man performeth this obedience: Therefore the Law bindeth all men to eternall malediction.

On the third Sabbath.Queſt. 6. Did God then make man ſo wicked and perverſe?

Anſw. Not ſo. But rather he made him good,Gen. 1.31. and to his owne ImageGen. 6.26, 27. Epheſ. 4.24. Col. 3.10., that is, endued with true righteouſneſſe and holineſſe, that he might rightly know God his Creatour, and heartily love him, and live with him bleſſed for ever, and that to laud and magnifie him.2 Cor. 3.18.

The Explication.

HAving hitherto laid downe and proved this Propoſition, Mans nature is ſubject unto ſin: the next queſtion to be diſcuſſed is Whether it were ſo created by God; And if not ſo, What manner of nature was created in man by God; And, Whence ſin entred and ſet foot in man. Wherefore the Common place of the Creation of man, and of the Image of God in man, is hitherto duly referred. Here alſo we are to make an Antitheſis, or compariſon of mans originall excellency before his fall, and his originall miſery ſince the ſame, for theſe cauſes: 1. That the cauſe and fountain of our miſery being diſcovered, it might not be imputed unto God: 2. That the greatneſſe of our miſery might the more appeare. For look how much more open and eminent our originall excellency is unto us, ſo much more obvious and evident is our miſery; as alſo the benefit of our delivery is ſo much the more precious and honourable in our eyes, by how much the greatneſſe of the evils, whence we are freed, is more apparent.

OF THE CREATION OF MAN.

The ſpeciall points touching mans Creation are, 1 What manner of creature man was made by GOD. 2 To what end man was made by GOD.

1 What manner of creature man was made by God.

THis queſtion is propoſed even for the ſame cauſes for which the whole place it ſelfe is; namely, 1. That it may appear how man was created by God without ſin, and that therefore God is not the author of our ſin, corruption, and miſery. 2. That we may perceive from what a heighth of dignity and honour, into how deep a gulfe of wretchedneſſe and miſery we are plunged through ſin, and thence may acknowledge the tender mercy and compaſsion of God, who vouchſafeth to hale and pull us out of the ſame. 3. That we further acknowledge our thankefulneſſe for benefits heretofore received, and our unworthineſſe of receiving any heretofore. 4. That wee may the more earneſtly thirſt after the recovery of the dignity and happineſſe wee have loſt, and ſeeke it in Chriſt. 5. That we may be thankefull unto God for the reſtoring of it. Now what manner of creature man was faſhioned by God in the beginning, is ſhewed in the Anſwer of this ſixth Queſtion, where it is ſaid, He made him good, and to his own Image, &c. Which words require a more ample declaration. Man therefore was created by God on the ſixth day of the Creation of the world, conſiſting of body and ſoule. 1. His body was faſhioned of a maſſe or lump of earth: immortall, if he ſtood ſtill in righteouſneſſe; mortall, if he fell: for mortality enſued on ſin as a puniſhment thereof. 2. His ſoule was made of nothing, but immediatly inſpired by God into his body, and was an incorporeall ſubſtance, underſtanding, and imortall. God breathed in his face breath of life, Gen. 2.7. and man was made a living ſoule. This was by God infuſed and united to an inſtrumentall body, to inform or quicken it; and together with it to make one perſon or Subſiſtent, namely man, to worke certain motions and actions proper unto man, both externall, and internall; in the body, and without the body; by the miniſtry of the body, and without the miniſtry of the body; juſt, holy, and pleaſing unto God. 3. After the Image of God: that is, perfectly good, wiſe, juſt, holy, bleſſed, and ſole ſoveraigne of the creatures. Of this Image of God in man more ſhall hereafter be ſpoken.

2 To what end man was created.

THE Catechiſme maketh anſwer, That he might rightly know God his Creator, and heartily love him, and live with him bleſſed for ever, and that to laud and magnifie his name. Wherefore, the laſt and principall end of mans creation is, The glory and praiſe of God. The glory and praiſe of God. For God therefore created reaſonable creatures, Angels and men, that, being knowne of them, he might be magnified for ever. Man therefore was principally created to the knowledge and worſhip of God; that is, to the profeſſion and invocation of his Name, to praiſe and thankeſgiving, to love and obedience, which conſiſteth in the performance of thoſe duties, which concern God and man. For the worſhip of God comprehendeth in it all theſe. Obj. Heaven, earth, and other creatures void of reaſon, Pſal. 19. & 146. are ſaid to worſhip and magnifie God: therefore the worſhip and praiſe of God is not the proper end why man was created. Anſ. This reaſon hath a fallacy of equivocation or ambiguity. Creatures void of reaſon are ſaid to worſhip and praiſe God, not that they underſtand ought of God, or know and worſhip him; but becauſe they bearing certain prints and ſtamps of Divinity in them, are the matter of Gods praiſe and worſhip, which is properly performed by reaſonable creatures. For Angels and men, by the beholding and contemplation of theſe Gods works, diſery in them the infinite goodneſſe, wiſdome, power, juſtice, bounty and majeſty of God,Rom. 1. 20. and are raiſed and ſtirred up to magnifie God by theſe his creatures. And if God had not formed creatures of reaſon and underſtanding, who might behold, conſider, and with thankfull mind acknowledge his works, and the order and diſpoſing of things in whole nature: other things which are void of reaſon, might no more be ſaid to praiſe and worſhip God, that is, to be the matter and occaſion of praiſing him, then if they never had bin at all. Therefore that which David ſaith, is ſpoken by the figure Proſopoeia, or counterfeiting of ſome other perſon under that which is preſented; as, Praiſe the Lord ye heavens, ſea, and earth, &c. That is, let Angels and men at the ſight and view of theſe Gods creatures take occaſion of lauding and magnifying his Name. Many other ends are ſubordinated to this principall end. For unto Gods worſhip is ſubſtituted, The knowledge of God. The true knowledge of him: For God, not being known, cannot be worſhipped. And it is the proper work of man, wherein eternall life conſiſteth, to know and worſhip God aright. This is everlaſting life, that they may know thee alone to be the true God. John 17.3. To the knowledge of God is ſubordinate, or next in order, Mans felicity. The felicity and bleſſedneſſe of man, which is the fruition and everlaſting participation of God, and heavently bleſsings. For out of theſe appeareth the goodneſſe, mercy, and power of God. Obj. The felicity and bleſſedneſs of man, his knowledge and worſhip of God, are qualities and properties in which, or with which man was created; that is, they are a part of the Image of God, and the forme or proper nature of man. Therefore they belong unto the firſt Queſtion; which was, What man was created, and not to this, Of the end of mans creation. Anſw. They are a part of mans form and nature, and they are mans end in a diverſe reſpect, in which there is no contrariety. For God made man ſuch a creature, as being bleſſed and happy, ſhould know and worſhip him aright: and again, he made him to this end, that thenceforth for ever he might be acknowledged and magnified by him, and might continually communicate himſelf with all his graces & bleſſings unto him. Wherefore man was created happy, holy, and religious, and •• us was his form, which he received in the Creation, and moreover he was ſo created, that he ſhould ſo continue for ever; and this was his end. Therefore both theſe are fitly ſpoken, to wit, that man both is created holy, happy, and religious, and is created to be holy, happy, and religious. The former of theſe is referred to the queſtion What, in reſpect of the beginning: the latter to the queſtion For what, in reſpect of continuance and perſeverance. So righteouſneſſe and true holineſſe, whereas they are the forme and very being of a new man, are tearmed his end. Neither is it abſurd that the ſame things ſhould in divers reſpects be called the finall cauſe, and the formall. For that which is the forme in reſpect of the creature, may be tearmed the end, Epheſ. 4.24. in reſpect of the intent and purpoſe of the Creator. The manifeſtation of Gods mercy and juſtice. The manifeſtation of God, or the declaration of Gods mercy in his choſen to everlaſting life, and of his juſtice and wrath againſt ſinne to be puniſhed in the reprobate. This fourth is ſubordinated to the knowledge of God, and mans felicity. For that thou mayeſt know God, and he communicate himſelfe unto thee, it is needfull alſo that he make himſelfe manifeſt unto thee. The preſervation of the ſocietie of men. Pſal. 22.23. The preſervation of ſociety in mankinde, which end is ſubordinated to the manifeſtation of God: For except there were men, God ſhould not have whom to manifeſt himſelfe unto. I will declare thy name unto my brethren. The community of civill duties amongſt men. The communion of mutuall intercourſe of duties and curteſies amongſt men, ſerving for the preſervation of humane ſociety. For that the ſociety and converſing of men together may be maintained, there muſt needs be peace, and mutuall duties interchangeably paſſing betweene them. The firſt creation of man is diligently to be compared with the miſery f mankind; as alſo the end for which wee were created, with the aberration and •• verving from the end: that ſo by this meanes alſo wee may know the greatneſſe of our miſerie. For how much the greater wee ſee the good was, which wee have loſt; ſo much the greater wee know the evils to be, into which wee are fallen.

OF THE IMAGE OF GOD IN MAN.

The chiefe Queſtions hereof are, 1 What is the Image of God in man. 2 How farre forth it is loſt, and how farre it remaineth. 3 How it is repaired in man.

1 What the Image of God in man is.

What the Image of God is. THE Image of God in man, is a vertue knowing aright the nature, will, and workes of God; and a will freely obeying God; and a correſpondence of all the inclinations, deſires, and actions, with the will of God; and, in a word, a ſpirituall and unchangeable purity of the ſoule, and the whole man; perfect bleſſedneſſe, and joy reſting in God; and the dignity of man, and majeſty, whereby he excelleth and ruleth other creatures: 5 Parts of the Image of God in man. Wherefore the whole Image of God in man comprehendeth, 1. The ſoule it ſelfe, together with the faculties thereof, indued with reaſon and will. 2. All our naturall notions and knowledge of God, his will, and his works; that is to ſay, perfect wiſedome in the ſoule. 3. All juſt and holy actions, inclinations, and motions of the will,I mean, perfect righteouſneſſe and holineſſe in our heart and will, and all our externall actions. 4. Felicity, bleſſedneſſe, and glory linked with perfect joy in God, and abundance of all good things, free from all miſery and corruption. 5. Rule and dominion of man over the creatures; as fiſhes, fowles, and other living creatures. In all theſe things this reaſonable creature in ſome ſort reſembleth his Creator, as the Image expreſſeth in ſome ſort the Arch-type or principall patterne; yet can he by no meanes be equalled unto his Creator: for in God all things are immenſe and without meaſure,Epheſ 4.24. and even his eſſence infinite. The Apoſtle Paul putteth Righteouſneſſe and Holineſſe as the chiefe parts of this Image; yet doth he not exclude, but preſuppoſe wiſdome and knowledge: for no man can worſhip God unknown. But neither doth Paul exclude perfect bleſſedneſſe and glory; for this, according to the order of Gods juſtice, is neceſſarily coupled with perfect holineſſe or conformity with God. For, where true righteouſneſſe and holineſſe is, there is the abſence of all evils, whether of crime or offence.

Righteouſneſſe and holineſs in this text of the Apoſtle may either be taken for the ſame thing; or ſo diſtinguiſhed, that Righteouſneſs may be meant of the actions both inward and outward, as they have a conformity and congruity of the will and heart with the mind judging aright, and with the Law of God; and Holineſſe may be underſtood of the qualities themſelves. Ob. 1. Perfect wiſdome and righteouſneſſe is in God alone,Man was perfect but in a certaine degree and meaſure: not infinitely as God is. and is not found in any creature; and the wiſdome of all creatures, even of the Angels themſelves, both may, and doth increaſe: how then was the Image of God perfect wiſdome and righteouſneſs in man? An. By perfect wiſdome here is meant not ſuch a kind of wiſdome as is ignorant of nothing, but which hath as abſolute perfection, as is incident unto the nature of a creature; as great a portion as the rich Creator hath meaſured and ſundred out unto his creature, ſufficient to indue it with happineſs and felicity: as the wiſdome of the Angels and their bleſſedneſſe is perfect, becauſe it is ſuch as God hath ordained, and yet unto it ſomewhat daily may be added; otherwiſe it were infinite. So was man perfectly juſt, becauſe he was conformable to God in all things which God required of him; not that he was of equall perfectneſſe, or had juſtice inherent in him in that degree of perfection which God had, but becauſe he wanted nothing of the full meaſure of ſuch perfection as God created in him, and would ſhould be in him, and which might ſuffice a created nature to the attaining of bleſſedneſs. There is therefore an ambiguity in the word perfection; & in this ſenſe here expreſſed, man is ſaid in Scripture to be the image of God, 1 Cor. 15.47. or to be made after the image of God. Obj. 2. The firſt man was of the earth, earthly; the ſecond man, the Lord from heaven. As the earthly was, ſuch are they that are earthly: and as is the heavenly, ſuch are they alſo that are heavenly. And as we have borne the image of the earthly, ſo ſhall we bear the image of the heavenly. Anſ. The Apoſtle doth not here take away the image of the heavenly man from Adam, when he as yet ſtood; but compareth his nature and eſtate as well before, as after his fall, with that heavenly glory, unto which we are reſtored by Chriſt; that is, not onely the nature of man corrupted through ſin by death, but the degree of the image of God in mans nature before the fall, and before glorification, with that which followeth in glorification.

Chriſt called the image of God in two reſpects.Chriſt is called the image of God in a far different and divers manner: 1. In reſpect of his divine nature; whereby he is the image of his eternall Father, coeternall, conſubſtantiall, and coequall with his Father in Eſſence, eſſentiall properties, and workes; and is that perſon by which the Father doth mediately reveale himſelfe in creating and preſerving all things, but chiefly in ſaving the Elect. And he is indeed called the image not of himſelfe, or of the holy Ghoſt, but of his Father, becauſe he was from all eternity born, not of himſelf, or of the holy Ghoſt, but of the Father. Of his humane nature. In reſpect of his humane nature, whereby he is the image of God, created indeed, yet by many degrees, and in number of gifts, John 14.9. as in wiſdome, righteouſneſs, power, glory, far exceeding all Angels and men and after a particular manner reſembling his Father in doctrine, vertues, and actions; according as himſelf ſaith, Philip, he that hath ſeen me hath ſeen my Father. Angels and men the image of God. Gen. 1.26. Not in eſſence, but in qualities. But Angels and men are termed the image of God, as well in reſpect of the Son and the holy Ghoſt, as of the Father, whereas it is ſaid, Let us make man in our image, according to our likeneſſe: and that not for the likeneſſe or equality of eſſence, but for the agreeing of ſome properties; not in degree or eſſence but in kind and imitation. For there is ſomething created by God in Angels and men, proportionable to the counterfeit and patterne of the divine eſſence.

Adam the image of God, not according to his body, but according to his ſoule.They who, as in time past the Anthropomorphitae, will have the image of God to be the forme of mans body, ſay, that whole Adam was made to the image of God; and therefore according to his body alſo. But they perceive not the uſuall manner of ſpeaking of a perſon compoſed of divers natures, which is called, The communicating of properties, when that is communicated to the whole perſon in the concrete, which is onely proper to one of the natures; as in the ſame place,The faithfull not in all things like unto the divinity in which they are like Chriſt: becauſe Chriſt himſelfe in his body was not like unto God, but unto man. Adam was made a living ſoul. Now as the Scripture mentioneth the nature of the ſoule, ſo alſo doth it mention ſuch an image of God as agreeth not unto the body. Againe, they object, Chriſt is the image of God, But the faithfull bear in their body the image of Christ: therefore the body alſo is the image of Chriſt. There are four termes in this Syllogiſme: becauſe Chriſt is not in his body, but in his divinity, the image of his Father: and in ſoule, or in the gifts or properties thereof, and actions, he is the image of the whole divinity or Godhead. Wherefore the image of God in the faithfull is not the ſame which the image of God is in Chriſt: neither are they in all things like unto the Godhead in which they are like Chriſt; becauſe there is ſomewhat in Chriſt beſides his divinity, and the image of the divinity which is in the ſoule; that is, his body, which hath an affinity not with the divine nature, but with the nature of our bodies. Again, they ſay, the frame of mans body is made with admirable skill and cunning: therefore there ſhineth in it, and is beheld as in an image, the wiſdome of the Creator. But it followeth not hereof that the body is the image of God: for ſo ſhould all things be made to the image of God, ſeeing that in all Gods works, his power, wiſdome, and goodneſſe doth appear, which yet the Scripture doth not permit: which ſetteth out onely the reaſonable creatures with this title and commendation, and placeth the image of God in thoſe things which belong not to the body, but to the ſoule.

How man is ſaid of S. Paul to be the image of God, and not the woman.Here alſo queſtion is made concerning the place of the Apoſtle, Man is the image and glory of God, but the woman is the glory of man: where Paul ſeemeth to attribute the image of God onely to man, and to take it away from the woman. But the Apoſtle meaneth, that man onely is the image of God, not in reſpect of his nature, 1 Cor. 1.11. being partaker of divine wiſdome, righteouſneſſe, and joy; neither in reſpect of his dominion over other creatures (for theſe are common to man and woman) but in reſpect of civill, domeſticall, and eccleſiaſticall order, in which he will have the publike government and adminiſtration to belong unto the man, not to the woman.

2 How farre forth the Image of God was loſt, and how farre it remaineth.

SUch then was the image of God, after which God in the beginning created man, and which man before his fall had apparent ſtamped in him. But man after his fall, by means of ſin, loſt this glorious image of God, and was transformed into the deformed and ugly ſhape of the Divell.The remnants of Gods image in man after the fall. Some remnants and ſparkes of Gods image continued re iant in man after his fall, and yet remain alſo, even in the unregenerate: 1. The incorporeall ſubſtance of the reaſonable and immortall ſoul, together with the powers thereof; and amongſt theſe the liberty of his will, ſo that whatſoever man will, he willeth it freely. 2. Many notions in the underſtanding; of God, of nature, of the difference of things ſeemly and unſeemly; which notions are the principles of Arts and Sciences. 3. Some prints and ſteps of morall vertues, and ſome petty abilities concerning outward diſcipline, and behaviour. 4. The fruition of many temporall good things. 5. A kind of dominion over the creature: For this is not wholly loſt, but many are ſubject to mans government, and man is able to rule many, and to uſe them. Theſe remnants, I ſay, of the image of God in man, howſoever they alſo through ſin are mainly defaced, and manifoldly impaired, yet in ſome ſort they are reſerved and preſerved in nature,The ends for which God preſerveth theſe remnants in us. and that to theſe ends: 1. That they might be a teſtimony of the bounty of God towards us, yea though we were unworthy of it. 2. That God might uſe them to the reſtoring of his image in us. 3. That he might leave the Reprobate without excuſe.

Howbeit, the good and graces which wee have loſt of this image of God, are farre more in number, and of greater worth and moment: As, 1. The true, perfect, and ſaving knowledge of God, and his will. 2. The integrity and perfection of the knowledge of Gods workes,What is loſt of the image of God in us. and a bright ſhining light, or a dexterity in the underſtanding, or diſcerning truth; in place whereof ſucceedeth, ignorance, blindneſſe, and darkneſſe. 3 Righteouſneſſe and conformity to the Law of God in all our inclinations, deſires and actions, in our will, heart, and outward parts; in whoſe roome is inveſted a horrible diſorder and corruption of the inclinations and motions of our heart and will, whence actuall ſinnes are hatched. 4. Whole and perfect dominion over the creatures: For thoſe beaſts which feared man before, now aſſault him, they lie in waite for him, and violence him. The fields bring forth thornes and thiſtles. 5. The right and intereſt of uſing thoſe creatures, which God granted to his children, not to his enemies. 6. The felicity and happineſſe both of this life, and of the life to come; in place whereof is come death both temporall and eternall, with all ſorts of calamities. Object. The Heathen excelled in many vertues, and atchieved great workes: therefore it ſeemeth the image of God was not loſt in them. Two cauſes why the vertues of Ethnicks pleaſe not God. Anſw. The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man: but ſo farre are they from being that true and perfect image of God, that they rather are meere maskes and ſhewes of outward behaviour and diſcipline,1 They proceed not from a true knowledge of God. without any obedience of the heart towards God, whom they know not, and f ie from: therefore theſe workes are not pleaſing unto God,2 They have not Gods glory propoſed for their end. whereas they neither proceed from the true knowledge of God, neither are wrought to that end, that all the glory may redound unto God.

3 How the image of God is reſtored in us.

The repairing of the image of God in us, is the work of all three perſons. THE repairing of the image of God in man is wrought by God alone, who gave it unto man: for in whoſe power it is to give life, in his alſo it is to reſtore it being loſt. The manner of reſtoring it is this: 1. God the Father reſtoreth it by his Sonne, becauſe he hath made him unto us, wiſdome, juſtification, ſanctification, and redemption. 2. The Sonne by the holy Ghoſt immediately regenerating us; 1 Cor. 1.30. 2 Cor. 3.18. Rom. 1.16. Wee are changed into the ſame image from glory to glory, as by the Spirit of the Lord. 3. The holy Ghoſt reſtoreth it by the Word and uſe of the Sacraments: The Goſpel is the power of God unto ſalvation. Now this renuing is ſo wrought by God, as that in this life it is onely begun in the choſen, and in them confirmed and augmented unto the end of their life, as concerning the ſoule; but as concerning the whole man, at the reſurrection of the body. Wherefore it is to be obſerved, who is the author, and what the order and manner of this repairing.

Queſt. 7. Whence then ariſeth this wickedneſſe of mans nature?

Anſw. From the fall and diſobedience of our firſt Parents, Adam and Eve.Geneſ. 3. the whole chapter throughout. Romanes 5.12, 18, 19. Hence is our nature ſo corrupt, that wee are all conceived and borne in ſinne.Pſalme 51.5. Geneſis 5.3. Wiſdome 12.10.

The Explication.

HEre wee are firſt to meditate on the fall and firſt ſin of man; whence the corruption of mans nature had his beginning. Secondly, on ſin in generall, and eſpecially on Originall ſinne.

Of the fall and firſt ſinne of man.

Concerning the fall and firſt ſinne we are to conſider and know, 1 What and what manner of ſinne it was. 2 What are the cauſes thereof. 3 What are the effects. 4 Why God permitted it.

1 What and what manner of ſinne that firſt ſinne of Adam and Eve was.

THE fall or firſt ſin of man was the diſobedience of our first parents, Adam and Eve in paradiſe; or, the eating of the apple and fruit forbidden by God. Gen. 2.16, 17. Thou ſhalt eate freely of every tree of the garden; but of the tree of knowledge of good and evill thou ſhalt not eate of it: for in the day that thou ſhalt eat thereof, thou ſhalt die the death. This commandement of God, man through the perſwaſion of the Divell trangreſſed, and hence is our corruption and miſery derived. Is then the plucking of an apple ſo heinous a crime? Yea verily, a grievous offence;The manifoldneſs of the firſt ſin: becauſe in it many horrible ſins are faſt linked together: In pride againſt God. Pride againſt God, ambition, and an admiration of himſelfe: for man, not content with that ſtate wherein God had placed him, deſired to be equal with God. This God doth charge him with, when he ſaith;Gen. 3.22. Behold, the man is become as one of us, to know good and evil: In incredulity. Incredulity and unbeliefe, and contempt of Gods juſtice and mercy: for he tempted God, and charged him with a lye: For God had ſaid, Thou ſhalt die the death: The Divel denied it, ſaying, Ye ſhall not die: Gen. 2.17. and farther, the Divel accuſed God of envie, ſaying; But God knoweth that when ye ſhall eate thereof, Gen. 3.4, 5. your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evil. Here Adam gave credence to the Divel, & did eat of the forbidden fruit; neither did he beleeve that God would therefore inflict that puniſhment on him which he had threatned. Now not to beleeve God, and of the contrary to beleeve the Divel, is to account God for no God; nay, to ſeat and inſtall the Divell in the place of God. This ſin was heavie and horrible above meaſure. In ſtubbornneſs and diſobedience. Stubbornneſſe and diſobedience towards God; becauſe againſt the expreſſe commandement of God he did eate of the apple. In unthankfulneſſe. Ʋnthankfulneſſe for benefits received at his creation; as, for theſe, that he was created to the Image of God, and to eternall life: for which he rendered this thankes, that hee rather hearkened and inclined to the Divel then God. In unnaturalneſſ . Ʋnnaturalneſſe and neglect of love towards his poſterity: becauſe (miſerable and wretched man!) he thought not with himſelfe, that as he had received thoſe good things for himſelfe and his poſterity, ſo he ſhould by ſinning againſt God make loſſe of them both from himſelfe and them. In Apoſtaſie. Apostaſie or manifeſt defection from God to the Divell, whom hee beleeved and obeyed rather then God, whom he ſet up in the place of God, with-drawing and ſundring himſelfe from God. Hee did not aske of God thoſe good things which he was to receive; but rejecting the wiſdome and direction of God, by the advice of the Divell, will aſpire to be equall with God. Wherefore the fall of man was no light and ſimple, or ſingle fault; but was a manifold and terrible ſinne, for which God juſtly rejected man with all his poſterity. Hence wee eaſily anſwer that objection: Object. No juſt Judge inflicteth a great puniſhment for a ſmall offence; God is a juſt Judge: Thorefore hee ſhould not have puniſhed the eating of an Apple ſo grievouſly. Anſw. The eating of the Apple was no ſmall ſinne, but manifold and outrageous; in which was conceived Pride, Ʋnthankefulneſſe, Apoſtaſie, &c. as hath been already proved: Therefore God juſtly inflicted a great puniſhment on mankind for the ſame. Repli. Yet at the leaſt hee ſhould have ſpared mans poſterity, becauſe himſelfe hath ſaid; Ezek. 18.20. The ſonne ſhall not beare the iniquity of the father. Anſw. True, if ſo the ſonne be not partaker of his fathers wickedneſſe: But here all are partakers of Adams iniquity.

2. What were the cauſes of the first ſin.

The cauſes of ſin are the Divels inſtigation, & mans will freely yeelding unto it.THe firſt ſinne of man ſprang not from God, but from the inſtigation of the Divell, and from the free-will of man: For the Divell provoked man to fall away from God; and man, yeelding to the inticing allurements of the Divell, freely revolted from God, and wilfully forſook him. Now, although God left man deſtitute in his temptation, yet he is not the cauſe of his fall, or ſinne, or deſtruction of man: For in that dereliction or forſaking of man, God neither intended, nor effected any of theſe; but he proved and tried man, to ſhew how impotent and unable the creature is to doe, or retaine ought that is good, God not preſerving and directing him by his Spirit: and together with his triall of man, hee in his juſt judgement ſuffered the ſinne of man to concurre, but he was no cauſe or efficient of it. Fleſhly wiſdome thus reaſoneth againſt this doctrine: Object. Whoſoever with-draweth grace in the time of temptation, without which the fall cannot be avoided, hee is the cauſe of the fall; but God with-held from man his grace in the time of temptation, without which hee could not but fall: Therefore God was the cauſe of the fall. Anſw. The Major is true onely of him, who with-holdeth grace, when hee is obliged and bound not to with-hold it: and him, who with-draweth it from ſuch a one as deſireth it; not from ſuch a one as wilfully rejecteth it: and of him, who of deſpight and malice with-draweth it. But it is not true of him, who is neither bound to preſerve and maintaine the grace which hee ſometime gave; and who with-holdeth it not from ſuch a one as deſireth to have it continued; but from him, who is willing hee ſhould ſo doe, and voluntarily refuſeth it: and, who denieth it not therefore, becauſe hee envieth the offendors righteouſneſſe and life eternall, or is delighted with the ſinne; but onely to this purpoſe, to try him to whom hee hath imparted grace: For hee who forſaketh any man on this manner, is not the cauſe of ſinne, howſoever in him, who is thus forſaken, ſinne neceſſarily followeth this dereliction and with-drawing of grace. Now God in the temptation of man with-held his grace from him not after the former, but the latter manner here expreſſed: Wherefore God is not the cauſe of mans ſinne and deſtruction for with-drawing, but man for wilfull rejecting of grace. Repl. Whoſoever will that ſuch a one be tempted, whom he certainly knoweth that he will fall, if he be tempted; he willeth his ſinne which falleth: but God would that man ſhould be tempted of the Divell, whom he certainly knew that hee would fall; for otherwiſe, and againſt the will of God. man could not have been tempted: Therefore God is the cauſe of mans fall. Anſw. This Major is denied as falſe, if it be ſimply and preciſely taken: For, he is not the cauſe of ſin, who will that he who is apt to fall, be tempted onely for cauſe of triall, and to make manifeſt the creatures infirmity. Now God in this ſenſe, and with this intent ſuffered man to be tempted, that is, to be proved. But the Divel tempting man, to the end that he might ſinne, and be ſeparate and diſtracted from God; and man willingly obeying the Tempter againſt the commandement of God, they both are the true cauſes of ſinne. But of the cauſes of ſinne more ſhall be ſpoken hereafter.

3 What the effects of the firſt ſinne are.

THE effects of mans firſt ſinne are: Guilt of death. Guiltineſſe of death, and a privation and deſtruction of Gods Image in our first Parents. Originall ſinne. Originall ſinne in us their poſterity, that is to ſay, the guilt of eternall death, and the corruption and averſeneſſe of our whole nature from God. Actuall ſinne. All actuall ſinnes which are ſprung of originall: for that which is the cauſe of the cauſe, is alſo the cauſe of the effect: But the firſt ſinne in man is the cauſe of his originall ſinne, and this of his actuall ſinne. Puniſhments inflicted for ſin. All the evils of puniſhment which are inflicted for ſinnes. Therefore the firſt ſinne of man is the cauſe of all other his ſins and puniſhments. Now whether it ſtand with Gods juſtice to puniſh the poſterity for the ſinne of the parents, it ſhall hereafter in the common place of Originall ſinne be fully reſolved.

4 Why God permitted the first ſin of man.

GOD could have kept man from falling if hee would,The cauſes of Gods permiſsion of the firſt ſin: but hee permitted him to fall, that is, hee gave him not the grace of reſiſtance againſt the temptation of the Divell; and that for two cauſes: To ſhew mans weakneſſe and infirmity. That it might ſtand for an example of the weakeneſſe and infirmity of the creature, were it not ſupported, and preſerved in originall righteouſneſſe by the Creator. To ſhew his mercy, juſtice, and power. That by this occaſion God might ſhew his goodneſſe, mercy, and grace, in ſaving the Elect by Chriſt: and that hee might ſhew his juſtice and power in puniſhing the wicked and reprobate for their ſinnes; according to theſe ſayings of Scripture: God hath ſhut up all in unbeliefe, Rom. 11.32. Rom. 9.22, 23. that he might have mercy on all, and every mouth might be ſtopped. And, God, to ſhew his wrath, and make his power knowne, ſuffered with long patience the veſſels of wrath prepared to deſtruction; and that hee might declare the riches of his glory upon the veſſels of mercy, which hee hath prepared unto glory.

This doctrine concerning the Creation and fall of man is neceſſary for the Church, for many cauſes and uſes which it hath. 1. Wee muſt know that man was created of God without ſinne,The neceſsity and uſe of this doctrine of mans creation. leſt God be imagined the authour or cauſe of ſinne: 2. Whereas mans body was faſhioned of clay, let us thinke of our frailty that wee be not lifted up with pride. 3. Seeing that the workmanſhip of God is ſo admirable in the framing of mans body, and ſeeing it was created for the miniſtery of Gods worſhip, and for God to dwell in, and for everlaſting life; let us neither abuſe it to diſhoneſty, neither willingly deſtroy it, neither make it a ſtie of Divels; but keeping it chaſte and clean, endeavour that it be a temple and inſtrument of the holy Ghoſt to worſhip God: 4. Seeing that God would have mankind to conſiſt of two ſexes, each is to have his due place and honour, neither is the weaker to be contemned, or oppreſſed by tyranny, or luſt, or to be entertained with injuries and contumelies, but juſtly to be governed and protected: 5. But eſpecially, ſeeing man was created to the image and likeneſſe of God, this great glory is to be acknowledged and celebrated with thankfull minde, neither through our lewdneſſe and malice is the image and likeneſſe of God to be transformed into the image and likeneſſe of Satan, neither to be deſtroyed either in our ſelves, or others: 6. And ſeeing it is deſtroyed by ſinne through our own fault, wee muſt acknowledge and bewaile the greatneſſe of this unthankfulneſſe, and the evils which followed, by comparing therewith thoſe good things which we have loſt. 7. We muſt earneſtly deſire the reſtoring of this felicity and glory: 8. And becauſe the glory and bleſſedneſſe, which is reſtored unto us by the Son of God is greater then that which wee loſt in Adam; ſo much the more muſt the deſire of thankfulneſſe and of profiting and increaſing in godlineſſe be kindled in us: 9. And ſeeing we heare that all things were created for the uſe of man, and that the dominion over the creatures loſt in Adam, is reſtored unto us in Chriſt; we muſt magnifie the bountifulneſſe of God toward us: we muſt aske all things of him, as being our Creatour and ſoveraigne Lord, who hath the right and power of giving all good things, to whom, and how far he will himſelfe; and uſe thoſe things which are granted to our uſe with a good conſcience, and to the glory of God, who gave them. 10. And that this may be done, we muſt not by infidelity caſt our ſelves out of that right which we receive in Chriſt: and if God of his owne power and authority either give us leſſe then wee would, or take away from us that which he hath given, wee muſt ſubmit our ſelves patiently to his juſt purpoſe, as moſt profitable for our ſalvation. 11. And ſeeing the ſoule is the better part of man, and the happineſs of the body dependeth on the happineſſe of the ſoule; and ſeeing alſo we are created to immortall life, we ought to have a greater care of thoſe things which belong to the ſoule and eternall life, then of thoſe things which belong unto the body and this temporall life. 12. And at length, ſeeing the end and bleſſedneſſe of man is the participation and communicating of God, his knowledge, and worſhip, let us ever tend unto it, and referre thither all our life and actions. 13. And ſeeing we ſee one part of mankind to be veſſels of wrath, to ſhew the juſtice and ſeverity of God againſt ſin, let us be thankfull to God, ſith of his meere and infinite goodneſſe he would have us to be veſſels of mercy, to declare through all eternity the riches of his glory. 14. Laſt of all, that we may learne, conſider, and begin theſe things in this life, let us, to our power, tender and help forward the common ſociety and ſalvation of others, for which we are borne.

OF SIN IN GENERALL.

The ſpeciall queſtions of ſin in generall are theſe: 1 Whether ſin be, or whence it appeareth to be in the world, and in us. 2 What ſin is. 3 How many kinds of ſins there are. 4 Whence ſin is, & what be the cauſes therof. 5 What be the effects of ſin.

1 Whether ſin be in us.

THat ſin is not only in the world, but in us alſo, we are divers waies convinced:We know that ſin is in us, By Gods owne teſtimony. Gen. 6.5. & 18.21. Jer. 17.9. Rom. 1.21. & 3.10. & 7.18. Pſal. 14. & 53. Iſa. 59. By Gods divine teſtimony, which pronounceth us all guilty of ſin; and we are to give credence unto Gods aſſertion, ſith he is the ſearcher of hearts, and trueſt eye-witneſs of our actions: By Gods Law. Rom. 3.20. & 4.15. & 5.20. & 7.7 By the Law of God ſin is fully knowne, as before in the third and fifth Queſtions of the Catechiſm hath been at large declared, according to thoſe texts of Scripture, By the Law cometh the knowledge of ſin. The Law cauſeth wrath; for where no Law is, there is no tranſgreſsion. The Law entred thereupon, that the offence ſhould abound: I knew not ſin, but by the Law. By conſcience and the law of nature. Rom. 1.19. & 1.14 By conſcience, which convinceth us of ſin: for God, beſides the written Law, reſerved unto us certain generall notions and principles of the law of Nature imprinted in our underſtanding, ſufficient to accuſe and condemn us. Foraſmuch as that which may be known of God is manifeſt in them. The Gentiles doe by nature the things contained in the Law, and ſhew the effect of the Law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. 4. The puniſhment and death, whereunto all men are ſubject and enthralled. Nay, our Church-yards, places of buriall, and of execution are as ſo many Sermons of ſin; becauſe God, being juſt, inflicteth not puniſhment on any but for ſin,Rom. 5.12. Rom. 6.23. Deut. 27.26. as ſaith the Scripture: Death went over all men, foraſmuch as all men have ſinned. Again, The wages of ſin is death. Alſo, Curſed is every one that confirmeth not all the words of this law to doe them.

The uſe of this queſtion is,The uſe of the doctrine of ſinne is, 1 To worke in us Humility and Repentance. That we may thence exerciſe our ſelves continually in humiliation and repentance: 2 To withſtand Anabaptiſts. That we deteſt and withſtand the outrages of Anabaptiſts and Libertines, who deny that there is any ſin in them; contrary to the expreſs word of God. If we ſay we have no ſinne we deceive our ſelves; and contrary to all experience: For they both commit many things which God in his law pronounceth to be ſins,1 John 1.8. howſoever themſelves falſly and blaſphemouſly tearm them the motions of the holy Spirit; and live alſo in miſery, no leſſe ſubject to death and diſeaſes then other men: which truly, were they no ſinners, were flat againſt that preciſe rule, Where there is no ſin, there is no death.

But it is demanded,Object. whether wee have not a knowledge of our ſinne by the Goſpel alſo: For, The Goſpel charging us to ſeek for righteouſneſſe, not in our ſelves, but without our ſelves, even in Chriſt, pronounceth us ſinners. Therefore by the Goſpel alſo wee have knowledge of our ſinne, and not by the law alone. Anſw. The Goſpel pronounceth us ſinners, but not in ſpeciall as doth the Law;How the knowledge of ſin cometh by the Goſpel. neither doth it purpoſely teach what, or how manifold ſinne is, what ſinne deſerveth, &c. which is the property of the Law: but it executeth this function onely in generall, and leſſe principally, and preſuppoſing the whole 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 ſ 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 corruption are become guilty of the everlasting anger of God, neither can they doe any thing pleaſing and acceptable to God, Rom. 5.14. Pſal 51.5. Originall ſin containeth two things. except remiſsion be granted for the Sonne of God the Mediatour, and a renewing of their nature by the holy Ghost. Of this ſinne it is ſaid, Death reigned even over them alſo that ſinned not after the like manner of the tranſgreſsion of Adam. In ſin hath my mother conceived mee. Originall ſinne then containeth two things: Guilt of eternall damnation. The guilt of eternall damnation for the ſinne of our firſt Parents. Corrupt on of mans whole nature. The corruption of mans whole nature after the fall. Of both theſe Paul ſaith, By one man ſinne entred into the world, Rom. 5.12. and death by ſinne; and ſo death went over all men, foraſmuch as all men have ſinned. The vulgar definition paſſing under Anſelmus his name, containeth the ſame in effect with this our definition, ſave that it more obſcurely thus propoundeth it: Originall ſinne is a want of originall righteouſneſſe which ſhould be in us: Anſelm's definition of originall ſin. For originall righteouſneſſe was not onely a conformity of our nature with the Law of God, but alſo it comprehendeth in it Gods acceptation and approbation of this righteouſneſſe. Now by the fall of man, in ſtead of conformity, there ſucceeded in mans nature deformity and corruption; and guiltineſſe, in ſtead of approbation. Such is that definition alſo of Hugo Cardinall: Originall ſin as that which we draw from our birth, Hugo Cardinall his definition. through ignorance in our underſtanding, and concupiſcence in our fleſh.

The errour of the Pelagians and Anabaptiſts in the doctrine of originall ſin.Againſt this doctrine of Originall ſin in times paſt did the Pelagians ſtrive, as at this day the Anabaptiſts doe, denying that there is any Originall ſin, becauſe that neither the poſterity are guilty by reaſon of the firſt Parents fall; neither is ſin derived into them from their anceſtors by propagation, but every one ſinneth, and becometh faulty by imitation onely of the firſt Parents. Theſe Pelagians Saint Auguſtine hath confuted in many bookes.

Others grant, that all became faulty by reaſon of the fall of our firſt Parents; but they deny that ſuch corruption was bred in us, as might deſerve condemnation: for, the defects, as they think, with which we are borne, are no ſin. But againſt theſe Sectaries and Schiſmaticks wee are to hold theſe foure Theoremes or Poſitions: 1. That all mankind is held guilty of Gods everlaſting wrath, Foure Theſes of the doctrine of originall ſin. Foure proofes ſhewing that originall ſin is derived by nature unto poſterity. for the diſobedience of our firſt Parents. 2. That there are in us, beſides this guilt, defects and inclinations repugnant to the Law of God, even from the houre of our birth. 3. That theſe defects and inclinations are ſins, and deſerve the eternall wrath of God. 4. That theſe evils are derived not by imitation, but by the propagation of a corrupt nature from our firſt Parents unto all their posterity, except Chriſt only. The firſt, ſecond, and third are ſufficiently confirmed in that which hath already been ſpoken.

The fourth is thus proved: Teſtimony of Scripture. Eph ſ. 2.3. Rom. 5.18, 19. Job 14.4. Pſal 51.5. John 3.5. By teſtimonies of Scripture; Wee are by nature the children of wrath, as well as others. By the offence of one the fault came upon all men to condemnation. By one mans diſobedience many were made ſinners. Who can bring a cleane thing out of filthineſſe? I was borne in wickedneſſe. Except a man be borne of water and of the ſpirit, hee cannot enter into the Kingdome of God. Death of Infants. Iſa. 48.8. Gen. 8.21. De bono mortis, cap. 11. Infants dye, and are to be baptiſed; therefore they have ſin: But they cannot as yet ſin by imitation. It muſt needs be then that ſin is bred in them. Whence it is ſaid: I called thee a tranſgreſſour from the womb. The heart of man is evill from his youth. And Ambroſe ſaith; Who is just in the ſight of God, whereas an infant of a day old cannot be cleere from ſinne? Every thing which is borne carrieth with it the nature of that which bare it,3 Community or participation of nature between parents and children. as touching the ſubſtance and accidents proper to that ſpeciall kind: But wee are all born of corrupt and guilty Parents: We therefore all draw by nature in our birth their corruption and guilt. From the double grace of Chriſts death; Juſtification and Regeneration. By the death of Chriſt, who is the ſecond Adam, we receive a double grace, Juſtification, and Regeneration: therefore it followeth, that out of the firſt Adam there iſſued and flowed a double evill, the guilt, I meane, and corruption of our nature; otherwiſe wee had not ſtood in need of a double grace and remedy.

The Pelagians objection.1. Object. If ſinne be propagated from the Parents unto their poſterity, it paſſeth to the off-ſpring, either by their body, or by their ſoule. Not by the body, becauſe that is beſtiall, and unreaſonable; nor by the ſoule, becauſe that is not derived by deduction out of the ſoule of the Parents, whereas it is a ſpirituall ſubſtance, which may not be ſevered into parts; neither is it created corrupt by God, whereas God is not the authour of ſin: Wherefore certainly originall ſinne paſſeth not by nature from the Parents unto the children. 1. Anſw. We deny the Major: becauſe the ſoule, being created by God pure and undefiled, may draw naughtineſſe and corruption from the body, though it be brutiſh, into which it is infuſed. Neither is it abſurd to ſay, that the evill diſpoſed temperature of the body is an unfit inſtrument for the good actions of the ſoule, and corrupteth the ſoule, not being eſtabliſhed in her righteouſneſſe; ſo that it preſently falleth from her integrity as ſoone as it is infuſed and united unto the body: 2. Anſw. We likewiſe deny the conſequence and coherence of the Major, becauſe in it there is not made a ſufficient account and reckoning of the parts by which Originall ſin paſſeth: For it paſſeth neither by the body, nor by the ſoule, but by the offence of our Parents, in regard whereof God, even whileſt hee createth mans ſoule, bereaveth it of Originall righteouſneſſe, and other ſuch like gifts, which hee gave on that condition to our firſt Parents, that they ſhould continue, or loſe them to poſterity, according as they themſelves either kept, or loſt them. Neither is God in ſo doing either unjuſt, or the cauſe of ſin: for this privation or want of righteouſneſſe is in reſpect of God, which inflicteth it for the offence of our firſt Parents, no ſinne, but a moſt juſt puniſhment: although in reſpect of the Parents, which draw it unto themſelves and their poſterity, it be a ſinne. Wherefore, if the whole Major be laid downe thus, Originall ſinne paſſeth unto poſterity either by the Body, or by the Soule, or by the Sinne of Parents, and merit of this privation of righteouſneſſe; If the Major, I ſay, be thus propoſed, the fault of the Argument is ſoon eſpied: for, as Originall ſinne firſt ſprung in our Parents by their offence; ſo by the ſame it is conveighed unto poſterity.

This is not that little chinke of which the Schoolmen ſo doubtfully diſpute, to wit, of the deduction of our ſoule from our ſinfull Parents, and of the pollution of the ſoule by meanes of the body coupled therewith; but this is that wide gate, by which originall ſinne violently ruſheth into our nature, as Paul witneſſeth, By one mans diſobedience many were made ſinners. Repli. 1. The privation or want of originall righteouſneſſe is ſinne: Rom. 5.19. But God inflicteth this puniſhment of privation, creating our ſoule in us bereft of thoſe gifts, which otherwiſe he would have endowed it withall, if Adam had not ſinned: Therefore herein God is the authour of ſinne. Anſw. There is in the Major a fallacy of Accident. This privation is ſinne in reſpect of Adam and us, ſith that by his and our fault with might and maine we pull it unto us, and greedily receive it; for that the creature ſhould be deſtitute of righteouſneſſe and conformity with God, it is repugnant to the Law, and is ſinne: But in reſpect of God, it is a moſt just puniſhment of Adams and our diſobedience, agreeable unto nature and the Law of God. Repli. 2. Yea, but God ought not to puniſh Adams offence with ſuch a puniſhment, whereby he knew the deſtruction of all mankind would follow and enſue. Anſw. Yea rather let Gods juſtice be ſatisfied, and let the whole world periſh and come to nought. It behoved God, in regard of his exact juſtice and truth, to take vengeance in this ſort on the pride of man; becauſe the offending and diſpleaſing of the higheſt good merited the moſt extreme puniſhment, that is, the eternall deſtruction of the creature; and God hath ſaid, Thou ſhalt die the death. Now it is of his free mercy that out of this generall ruine he ſaveth ſome, I meane the Elect through Chriſt.

Object. 2. The deſiring of their proper objects is naturally incident to each faculty and appetite: Therefore it is no ſinne. Anſw. The ordinate deſires of their objects, which God appointed them, are no ſins; but the inordinate, and ſuch as are againſt the Law, they are ſinnes: For ſimply or meerly to deſire, is of it ſelfe no ſinne; and the appetite or deſire is good, becauſe it is naturall: but to deſire contrary to the Law, this is ſinne.

Object. 3. Originall ſinne is taken away from the Saints of God: Therefore they cannot derive it unto their posterity. Anſw. We anſwer to this Antecedent, that originall ſinne is taken away from the Saints of God, as concerning the guilt of it, which is remitted unto them by Chriſt: but yet, as concerning the pure eſſence thereof, that is, as it is a ſinne repugnant to the Law, ſo it remaineth in them. For although they be withall regenerated by the holy Ghoſt, unto whomſoever their ſinne is forgiven; yet that renewing is not perfected in this life. Wherefore the godly alſo doe derive ſuch a corrupt nature to their poſterity as themſelves have. Repli. That which the Parents themſelves have not, they cannot derive unto their poſterity: But the guilt of Originall ſinne is taken away from regenerate Parents: Unrighteouſneſſe and damnation from our Parents, but righteouſnes by the grace of Chriſt. Therefore at leaſt the guilt is not derived. Anſw. We muſt diſtinguiſh of the Major. The Parents indeed conveigh not that to their poſterity which by nature they have not. But they are freed from the guilt of ſinne, not by nature, but by the grace and benefit of Chriſt. Wherefore Parents by nature derive unto their poſterity, not righteouſneſſe, which is freely imputed; but unrighteouſneſſe and damnation, unto which themſelves by nature are ſubject. And the cauſe why they derive their guilt unto them,Why the parents righteouſneſſe is not derived unto their children. and not their righteouſneſſe, is this: Becauſe their poſterity are not borne of them according to grace, but according to nature; neither is grace and juſtification tied to carnall propagation, but to the moſt free election of God. Examples hereof wee have Jacob and Eſau, &c.

Auſtin illuſtrateth this point by two ſimilitudes: the one is of the graines of corn, which though they are ſown, purged by threſhing from their ſtalke, chaffe, beard, and eare; yet ſpring againe from out of the earth with all theſe: and this cometh to paſſe, becauſe the purging is not naturall to the graine, but is the work of mans induſtry. The other is of a circumciſed father, who though himſelfe have no fore-skin; yet he begetteth a ſon with a fore-skin: and this cometh to paſſe, becauſe Circumciſion was not by nature in the father, but by the Covenant.

Object. 4. If the root be holy, the branches alſo are holy: Rom. 11.16. Therefore the children of the Saints are holy, and without originall ſinne. Anſw. Here is committed a fallacy of ambiguity: for holineſſe in this place ſignifieth not a freedome from ſinne, or integrity and uprightneſſe of nature; but that prerogative and priviledge of Abrahams poſterity, whereby God, for his league made with Abraham, had appointed alwayes to convert ſome of his poſterity, and to endow them with true and inward holineſſe; and becauſe all the poſterity of Abraham had obtained the right and title of the externall Church.

Object. 5. Your children are holy: Therefore without originall ſinne. 1 Cor. 7.14. Anſw. This is a fallacy drawne from the abuſe of a common manner of ſpeech. They are holy, not that all the children of holy men are regenerate, or have holineſs from carnall propagation: for it is ſaid, When they had neither done good nor evill, I have loved Jacob, Rom. 9.11, 13. and have hated Eſau: but the children of the godly are holy, in reſpect of the externall fellowſhip of the Church; that is to ſay, they are to be counted for Members or Citizens of the Church, and ſo alſo for the choſen and ſanctified of God, except themſelves, when they come to age, declare themſelves to be others by their unbeliefe and impiety.

Object. 6. They are more miſerable unto whom the ſins of all their anceſtors are derived, then they unto whom have ſtretched but the ſins of ſome of their anceſtors: But if ſin paſſe from the Parents unto the children, then unto the lateſt of their poſterity come the ſins of all the anceſtors; unto the former only their ſins that lived before them: So then the latter are more miſerable then all the reſt, which would be abſurd, and not agreeable to the juſtice of God. Anſw. 1. It were not abſurd, although God would puniſh more heavily, and more forſake the latter of the poſterity then the former: For how many more ſins are committed and heaped up by mankind, ſo much the more vehemently is his wrath kindled, and the puniſhment is more aggravated: whereupon are thoſe ſayings; The wickedneſſe of the Amorites is not yet full. Gen. 15.16. Mat. 23.35. That upon you may come all the righteous bloud, &c. Anſw. 2. We deny alſo the Minor: For although God ſuffer originall ſin, that is, the corruption and guilt of nature to paſſe unto all poſterity; yet, together with this, he of his meer mercy doth ſet bounds and limits for ſinne, that the poſterity may not alwaies pay for the actuall ſins of their anceſtors, or imitate them, and that it may not be of neceſſity that the children of evill Parents ſhould be evill, or worſe, or more miſerable then their Parents.

Object. 7. The ſonne ſhall not beare the iniquity of the father: Ezek. 18, 20. Therefore it is injuſtice, that Adams posterity ſhould beare the puniſhment of the ſin of Adam. Anſ. True it is, the ſon ſhall not beare the iniquity of the father, or ſhall not ſatisfie for his fathers miſ-doing, but with this condition; If himſelfe approve not, or fall not into the ſame, but diſliketh and avoideth it: But wee juſtly beare the ſinne of Adam;Foure cauſes for which Adams poſterity abideth the puniſhment of his ſin. 1. Becauſe wee all approve of the offence, and imitate the ſame. 2. Becauſe the fault is ſo Adams, that it alſo becometh ours: for wee were all in Adam when hee ſinned; and therefore, as the Apoſtle witneſſeth, We all ſinned in him. 3. Whereas Adams whole nature was guilty, and wee, as a part of him, proceed out of his ſubstance and maſſe, Rom 5.19. we cannot but be guilty alſo our ſelves. 4. Becauſe Adam received the gifts of God to be imparted unto us on that condition, if himſelfe did retaine them: or loſe them unto us, if himſelfe loſt them. Whereas then Adam loſt them he loſt them not only in himſelf, but in all his poſterity alſo.

Object. 8. All ſin is committed with the will; but Infants want will: Therefore they commit no ſin. Anſw. 1. We grant this argument, if it proceed on actuall ſin, not on originall, which is the corruption of nature. Anſ. 2. We deny the Minor, becauſe Infants want not the faculty and power of will; and though in act they will not ſin, yet they will it by inclination. Repli. on the firſt anſwer. The corruption and defects of nature rather deſerve pardon and commiſeration, then puniſhment and reprehenſion, as Ariſtotle testifieth in theſe words: 〈 in non-Latin alphabet 〉 . Eth. 3. cap. 5. No man reprehendeth the defects of nature; but originall ſin is a defect of nature: Therefore it deſerveth not puniſhment. Anſw. The Major is currant in ſuch defects of nature as are gotten not by negligence or miſdemeanour; as, if a man become blind, either by nature, or by ſome diſeaſe, or ſtroke, he is rather to be pitied for it, then upbraided: But ſuch defects as are procured by ſome miſdemeanour, 〈 in non-Latin alphabet 〉 . as originall ſinne was; theſe all men worthily reprove, as Ariſtotle himſelfe there addeth: But every man checks ſuch a one as becometh blinde through wine-bibbing, or any other miſ-behaviour. And thus much touching originall ſinne.

Of actuall ſin, and the reſt of the diſtinctions of ſin, and of the cauſes, and effects of ſin.

What actuall ſin is. ACtuall ſin is every inward and outward action which was repugnant to the Law of God, as well in the underſtanding, will, and heart, as in outward actions: and the omitting of thoſe things which the Law commandeth; as to thinke, to will, to follow, and to doe evill; or not to know, not to will, to flye, to omit that which is good. Hitherto belongeth that diviſion into ſins of commiſsion or fact, and ſins of omiſsion.

The ſecond diviſion of ſin.

THe ſecond diviſion of ſin is thus:Reigning ſin. There is reigning ſin, and ſin not reigning. Reigning ſin is that in which the ſinner maketh no reſistance by the grace of the holy Spirit, and is therefore ſubject to everlaſting death, unleſſe he repent, and purchaſe pardon by the death of Chriſt. Or, ſin reigning is all ſin which is repented of, and which is not reſiſted by the grace of the holy Spirit; and for which, not onely according to the order of Gods juſtice, but alſo for the thing it ſelfe, he is guilty of eternall puniſhment who hath it. Of this it is ſaid,Rom. 6.12. 1 John 3.8. Let not ſin reigne in your mortall bodies. Alſo, He that committeth ſin, that is to ſay, he which of purpoſe ſinneth, and delighteth therein, is of the Divell; where John ſpeaketh of Reigning ſin. It is called Reigning: 1. Becauſe we pamper it, and become ſlaves unto it. Two cauſes why reigning ſin is ſo called. 2. Becauſe it hath rule over man, and maketh him guilty of eternall damnation.

Such are all ſins in the unregenerate, and ſome alſo in the regenerate; as errours in the foundation of faith, and ſlidings and fallings againſt their conſcience, wherewith a ſure confidence of remiſſion of ſins, and true and lively comfort cannot conſiſt, unleſſe they repent: for that they very regenerate may run head long into reigning ſin, the dolefull falls of thoſe moſt holy men, Aaron and David, doe ſufficiently declare.Sin not reigning. Sin not reigning is that which the ſinner reſiſteth by the grace of the holy Spirit, and is therefore exempt from eternall death, becauſe he repenteth, and obtaineth remiſsion by Chriſt. Such kind of ſins are all the defects, inclinations, wicked deſires, and many ſins of ignorance, omiſſion, and infirmity, which remaine in the faithfull, as long as they are in this life; which notwithſtanding they acknowledge, bewaile, and hate in themſelves, yea they reſiſt them, and pray daily that they may be forgiven them through Chriſt their Mediatour, ſaying, Forgive us our debts: and therefore in theſe they hold faſt and imbrace faith and conſolation in their Saviour and Redeemer. If we ſay wee have no ſin, we deceive our ſelves, 1 John 1.8. Rom. 7.17. Rom. 8.1. Pſal. 19.12. and there is no truth in us. It is no more I that doe it, but the ſin that dwelleth in me. There is no condemnation to them that are in Christ Jeſus, which walk after the Spirit. Who can tell how oft hee offendeth? Lord, cleanſe thou me from my ſecret faults. That vulgar diſtinction of ſinne into Mortall and Veniall ſin, may be reduced unto this diſtinction of Reigning, Mortall and Viniall ſin. and not reigning ſin: For although all ſin in his proper nature be Mortall, that is, deſerveth everlaſting death; yet Reigning ſin may moſt fitly ſo be called, wherein whoſoever perſevereth, finally periſheth. Now it becometh Veniall, that is to ſay, it effecteth not everlaſting death, when in the regenerate reſiſting it by the grace of Chriſt it waxeth not reigning: not that of it ſelfe it deſerveth remiſſion, or that it is not worthy of puniſhment; but becauſe it is by grace through Chriſts ſatisfaction pardoned unto them that beleeve, and is not imputed to them unto condemnation: according as it is ſaid,Rom. 8. . 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 I 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 fruit alſo; which we have triall and experience of in this life.

Heretofore it hath been ſaid,All ſins mortall in their own nature, but pardonable by the grace of God. Pſal. 32.5. Pro. 24.16. That all ſins are in their owne nature mortall. Againſt this ſentence ſome oppoſe that which is ſaid, I will confeſſe my wickedneſſe unto the Lord, and thou forgaveſt the puniſhment of my ſin. And A just man falleth ſeven times, and riſeth againe. Whence they gather, that there are ſome ſinnes, the committers whereof continue ſtill juſt; and therefore deſerve not eternall death. But they reaſon amiſſe from that which befalleth to ſinne, but by an accident, to that which is by it ſelfe in ſin: For it is true indeed, that there are many ſins, for which the Saints doe not loſe holi •• ſſe and righteouſneſſe, neither become obnoxious to the wrath of God. But this cometh to paſſe, not by the ſmalneſſe, or nature of the ſin, whatſoever it be, but by the grace of God, who doth not impute, neither will puniſh with eternall death thoſe ſins, which yet in their owne nature deſerved it. This doth the Prophet moſt evidently ſhew in the ſame Pſalme,Pſal. 143.2. when he ſaith, Bleſſed is he whoſe wickedneſſe is forgiven. Enter not into judgement with thy ſervant: for in thy ſight ſhall none that liveth be justified.

Object. 2.Mat. 5.22. It is ſaid Whoſoever is angry with his brother unadviſedly, ſhall be culpable of judgement. And whoſoever ſaith unto his brother, Racha, ſhall be worthy to be puniſhed by the Councell. And whoſoever ſhall ſay, Foole, ſhall be worthy to be puniſhed with hell fire. Whence they conclude, Seeing Chriſt himſelfe maketh degrees of puniſhments and ſins, ſo that of theſe former, hee threatneth hell fire but unto the third onely: therefore there are ſome ſins ſmaller then thoſe which deſerve eternall puniſhment. But the anſwer unto this is manifeſt out of the words themſelves: which is, that Chriſt doth not ſpeak of civill judgements and puniſhments, when he mentioneth Judgement and a Councell: For he doth not here ſpeak of the civill order, but diſputeth againſt the corruptions of the Phariſees, concerning the true meaning of Gods Law; and concerning the judgement of God againſt both inward and outward ſins: For neither can, nor ought to be puniſhed by the Magiſtrate with corporall puniſhment; either ſuch geſtures, as ſignifie ſome bitterneſſe or contempt; or bad affections, if they have not accompanying them an endevour to doe any man injury. Now, whereas in the third place hee nameth hell fire, hee doth not exempt the other two kinds of ſin from eternall puniſhments, but ſignifieth that the third ſhall receive a ſharper puniſh •• nt at Gods hand then the other.

Object. 3. It is ſaid, Every ſin and blaſphemy ſhall be forgiven unto men, Mat. 12.31. but the blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men, neither in this world, nor in the world to come. Hence they will gather, That ſome ſinnes are forgiven in this world, ſome in the world to come, that is, in Purgatory; and ſome are never forgiven: of which theſe be Mortall, but the others Veniall in their owne nature. Anſw. 1. But, Neither here, neither elſe-where doth Chriſt teach, that ſome ſins are forgiven in the world to come. Sins are remitted in this world only. For that all other ſins are forgiven not in the world to come, but in this world, both Chriſt ſignifieth in this place, and the Scripture elſe-where teacheth, becauſe it is certain, that ſins are not remitted, but only to thoſe who repent:No ſin which may not be remitted, except the ſin againſt the holy Ghoſt. But hee denieth that the ſinne againſt the holy Ghoſt is remitted, either in this world, or in the world to come, that he might more ſignificantly expreſſe the deniall of pardon to it. 2. Whether they ſay forgiveneſſe to be in this world, or in the world to come; yet this ſtandeth immoveable, that it cometh not of the nature or corruption of the ſin, but of free mercy for Chriſts ſake. And if every ſinne be ſo grievous, that it could not be purged, but by the bloud of the Son of God; then doubtleſſe they doe great deſpite and contumely unto that bloud, who ſo extenuate any ſin, as to deny that it deſerveth eternall puniſhment, unto which the death of the Son of God is equivalent. 3. Even by their owne confeſſion, there are many mortall ſins, which notwithſtanding are forgiven in this life. Wherefore, either they muſt make all theſe to be even in their owne nature Veniall, or they will never prove out of this place, that the •• nalneſſe of the ſin is the cauſe of forgiveneſſe.

Object. 4. It is ſaid, The wrath of God is revealed from heaven againſt all ungodlineſſe. Rom. 1.17. And, Know yee not, that the unrighteous ſhall not inherit the Kingdome of God? 1 Cor. 6. . Out of theſe and the like places they gather, that ſeeing they are mortall ſins which ſhut men out of the Kingdome of God, and all ſins do not ſo: therefore there are ſome ſins, which in their owne nature are not mortall. But they conclude more then followeth by force of reaſon: For that ſome ſins are Veniall; there is no doubt;All ſins ſhut men out of the Kingdome of God, were they not remitted by the grace of God. 1 Cor. 3.15. but that cometh by grace remitting thoſe ſins, which, without remiſſion, would ſhut men doubtleſſe from the Kingdome of God.

Object. 5. It is ſaid, If any mans work burne, he ſhall loſe; but he ſhall be ſafe himſelfe, nevertheleſſe, yet as it were by fire: Therefore ſay they, ſome ſins caſt men into fire, that is, into ſome puniſhment, but not eternall. This alſo we grant, not in reſpect of the nature of ſin, but in reſpect of pardon, which befalleth to thoſe who hold the foundation, which is Chriſt: For, to build on the foundation wood and ſtubble (that is, to patch the Word of God with unneceſſary queſtions, humane opinions and traditions, which often are occaſions of Schiſmes in the Church, and often of Idolatry and errors) it is not ſo light a ſin as they deem it who doit, but deſerveth eternall malediction, except remiſſion be made by the Son of God, as it is declared in the Revelation, Chap. 22.

Object. 6. It is ſaid, A high Prieſt taken from among men is bound to offer for ſinnes, Heb 5.1. as well for his owne part, as for the peoples. Anſ. This place ſheweth, that the ſins of the Prieſt are not Veniall by themſelves, or of their owne nature, but for the ſacrifice of Chriſt, which was ſignified by the typicall ſacrifices: and therefore it quite and cleane overthroweth the opinion of our adverſaries. For, if all ſins even of a righteous Prieſt are in the ſight of God ſo great, that they cannot be purged, but by the death of the Son of God; it neceſſarily followeth, that they of their owne nature deſerved everlaſting death.

Ob. 7. It is ſaid, When luſt hath conceived, it bringeth forth ſin; Jam. 1.15. and ſin when it is fini •• 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 o 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, n ••• 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 the will of God, of ſet purpoſe doth expreſly againſt the ſame. Or, it is a ſinne committed of thoſe who wittingly and willingly ſinne, as David wittingly committed adultery and murder, contrary to the Law.Sin not againſt the conſcience. Sin not againſt the conſcience is that, which we either not willing, or not witting commit: or, which is indeed acknowledged to be ſinne, and is lamented of by the offender, but cannot perfectly be avoided in this life: ſuch as is Originall ſin, and many ſins of omiſſion, ignorance and infirmity. For we omit many good things, and commit evill, being ſuddenly overcome and overtaken by infirmities: as Peter of infirmity in imminent danger is overcome, and denieth Chriſt, wittingly indeed, but not willingly: therefore hee weepeth bitterly, and loſeth not utterly his faith, according to Chriſts promiſe, I have prayed for thee that thy faith faile not. It was not reigning ſin,Luk. 22.32. much leſſe the ſin againſt the holy Ghoſt, becauſe he loved Chriſt no leſſe when he denied him, then when he bewailed his offence, though that affection did not at that time for feare of imminent danger ſhew it ſelfe. Such ſin Paul acknowledgeth in himſelfe, and lamenteth it, I doe not the good which I would, but the evill which I would not, Rom. 9.1. that doe I, &c. His blaſphemy alſo, and perſecution and violence againſt the Church was a ſin of ignorance: For, I did it ignorantly, ſaith he, therefore God had mercy on me. 1 Tim. 1.13. This third diviſion of ſin, and the definition of both ſins, Chriſt hath expreſly delivered, ſaying, The ſervant that knew his Maſters will, and prepared not himſelfe, The proofe of this diviſion of ſin. neither did according to his will, ſhall be beaten with many ſtripes: but hee that knew it not, and yet did commit things worthy of ſtripes, ſhall be beaten with few ſtripes. Luk. 12.47.

The fourth diviſion of ſin.

THere is ſinne unpardonable: or, a ſinne againſt the holy Ghoſt: or, a ſin unto death. What unpardonable ſin, or ſin againſt the holy Ghoſt is. There is alſo ſinne pardonable: or, not against the holy Ghoſt: or, not unto death. This diſtinction is deduced out of Matthew 12.31. Mark 3.29. 1 John 5.16. Sinne unpardonable, or ſinne againſt the holy Ghoſt, and unto death, is a deniall and oppugning of the knowne truth of God, and his will and workes, of which mens conſciences and minds are fully aſcertained and convicted by the teſtimony of the holy Ghost; not of feare or infirmity, but of ſet purpoſe and hatred of the truth, and of a deſpitefull malicious ſtomacke conceived against the ſame: which ſinne whoſoever commit, they are puniſhed of God with a perpetuall blindneſſe, Perpetuall blindneſſe an effect of it. Why it is called unpardonable. that they can never returne to God by true repentance in this life, and by conſequent can obtain no pardon. It is called unpardonable, not that by the grievouſneſs thereof it exceedeth the worth of Chriſts merit; but becauſe he who offendeth herein, is puniſhed with ſinfull blindneſſe and hath not the gift of repentance: For, becauſe it is a peculiar kind of ſin, a peculiar kind of puniſhment is alſo inflicted thereon: namely, finall blindneſſe and impenitencie. And without repentance,Mat. 12.32. Mar. 3.29. there is no remiſſion: Whoſoever ſhall ſpeak againſt the holy Ghoſt, it ſhall not be forgiven him, neither in this world, nor in the world to come. And, Whoſoever blaſphemeth againſt the holy Ghost, ſhall never have forgiveneſſe, but is culpable of eternall damnation. Why it is called thy ſin againſt the holy Ghoſt. It is called ſinne againſt the holy Ghoſt, not as if the holy Ghoſt might be offended by any man, and not the Father alſo, and the Son, but by an eminent ſignificancy of ſpeech, becauſe it is in a ſpeciall manner committed againſt the holy Ghoſt: that is, againſt his proper and immediate office or operation, which is the enlightning of their minds.Why it is called a ſin unto death 1 John 5.16. It is called ſin unto death by John, not that this alone is mortall, or deſerveth death; but by an emphaticall ſignificancy of ſpeech, becauſe it eſpecially deſerveth death, and all they who commit this ſin aſſuredly die therein, becauſe none of them repenteth of it: Therefore John will that we pray not for it; becauſe (forſooth) in vaine the remiſſion thereof is craved at Gods hands. The Scripture elſewhere ſpeaketh of this ſin, as Hebr. 6.4, 5, 6, 7, 8. chapt. 10.26, 27, 28, 29. and Tit. 3.10, 11.

Certaine Rules to be obſerved touching the ſin againſt the holy Ghoſt.

It is not in every reprobate. The ſin againſt the holy Ghoſt is not found in every reprobate perſon, but in thoſe only who are lightned by the holy Ghost, and convicted in conſcience of the truth: as Saul, Judas. &c. Object. Every unpardonable ſin is a ſin againſt the holy Ghoſt, becauſe Christ ſaith, The difference between other ſins pardoned, and this ſin againſt the holy Ghoſt. that the ſin againſt the holy Ghost is unpardonable; but finall perſeverance in whatſoever ſin without repentance, is remitted to no man: And therefore it is a ſinne againſt the holy Ghoſt; and by a conſequent, all that periſh ſinne againſt the holy Ghoſt. Anſw. The ambiguity of unpardonable ſin maketh foure terms in this Syllogiſm: For in the Major it ſignifieth that kind of ſinne which is never remitted to any; becauſe whoſoever commit it, whether at the end, or before the end of their life, they perſevere in it even to the end without repentance: But in the Minor it ſignifieth not a certaine kind of ſinne, but all their ſinnes who repent not; which indeed are not remitted to them, becauſe they perſevere in them to the end without repentance: and they are unpardonable, not before the end, but in the very end of their life; yet are they remitted to others who perſevere not in them, but repent: For, perſeverance in ſin is nothing elſe then the ſinnes themſelves, which are continued unto the end; and therefore this is the meaning of the Minor: Sins, in which men perſevere without repentance unto the end, are not pardoned them who perſevere in them; but now all men doe not perſevere in them, as they perſevere in the ſin againſt the holy Ghoſt, even whoſoever once fall into it. And Chriſt in this ſpeech ſheweth not, for what ſins men are puniſhed with everlaſting death: For it is certaine, that it befalleth for all ſinnes of which men repent not; but he ſheweth what ſinnes are ſuch, as whoſoever doe commit them, they doe never repent. This he affirmeth of no kind of ſin, but onely of blaſphemy againſt the holy Ghoſt.

It is not every Reigning ſin. Every ſin against the holy Ghoſt is Reigning ſin, and ſin against conſcience; but not contrariwiſe every Reigning ſin, ſin against the holy Ghost: For it may fall out, that ſome man either ignorantly, or elſe wittingly and willingly may patronize ſome errours, or make breach of ſome commandement by reaſon of weakneſſe, terrour of preſent torment, or feare of danger; and yet not oppugne of purpoſe and malice the truth knowne unto him, or make an utter Apoſtaſie from Religion and Piety, and perſevere in a ſenſuall ſenſleſſe contempt, but retire unto repentance in this life: Wherefore Reigning ſin, or the ſin againſt the holy Ghoſt differ as a generall from a particular; the latter of them intimating a precedency of the former, but not the former a conſequence of the latter.

It is not incident to the Elect. John 10.28. 2 Tim. 2.19. 1 Pet. 1.5. 1 John 5.15. 1 John 2.19. The ſin againſt the holy Ghoſt is not incident unto the Elect, and thoſe who are truly converted; becauſe the Elect can never periſh, but are certainly ſaved by God: My ſheep ſhall no man plucke out of my hands; with the like places. They then who thus offend, were never truly converted and choſen: They went out from us, becauſe they were not of us.

That many of the Reprobate are ſaid to be lightened, and to be made partakers of the holy Ghoſt, to have taſted the heavenly gift, the good Word of God, and of the powers of the world to come,How many of the reprobates are ſaid in Scripture to be lightned and ſanctified. 1 Pet. 2. Heb. 6.7. and laſt of all to have been ſanctified with the bloud of the Teſtament. Likewiſe in Peter, to have eſcaped from the filthineſſe of the world: the Apoſtles themſelves ſhew that this is to be underſtood of the knowledge of the truth, and the fore-going and deteſiation of errours and vices for a ſeaſon; and laſtly, of the ſufficiency of Chriſts merits, even for the wiping away of their ſins alſo, and the offer thereof made to them by his Word and Sacraments: which they ſhew, when they interpret that lightning and taſte to be the knowledge of the truth and righteouſneſſe, and call them dogs and ſwine, not made ſo again, but returning to their vomit, and wallowing in the mire; and compare them to the earth, drinking in the raine, but bringing forth, in ſtead of good herbs, thornes and bryars: For theſe things agree not to true faith and converſion.

We are not, laſtly, to pronounce any man a ſinner againſt the holy Ghoſt, untill we ſee him give up the ghoſt in apoſtaſie & blaſphemy. We are not raſhly to pronounce who they be that ſinne againſt the holy Ghoſt: and we may not judge of this ſinne, untill the end, that is, untill wee know them who once had the truth, and confeſſe themſelves to be convicted and perſwaded of it, with hatred thereof to perſecute and reproach it, or to end their life in hatred and deſpite againſt it. The reaſon hereof is manifeſt, becauſe we are not the beholders of mens hearts. If it be objected, that there is a ſinne unto death, I ſay not, that thou ſhouldeſt pray for it: if he will not that we ſhall pray for thoſe who ſinne to death, it must needs be, that we may diſcerne them from others. Wee anſwer, that John doth not univerſally forbid that we pray for any ſo ſinning; but at ſuch time, as that is manifeſt unto us, either by ſome divine teſtimony, or by manifeſt arguments, and the ſinners owne profeſſion. But, before this is certaine and manifeſt unto us, we ought to deſire of God the converſion of all men; and, as much as in us lieth, to endevour it, as it is ſaid: I exhort, that firſt of all, ſupplications, prayers, interceſsions, 1 Tim. 2.1. 2 Tim. 2.24, 25, 26. Mat. 5.44. Act. 7.60. Our prayer for the adverſaries of the truth muſt be conditionall, with ſubmiſsion to Gods will. and giving of thankes be made for all men. And, The ſervant of the Lord muſt not ſtrive, but muſt be gentle toward all men, apt to teach, ſuffering the evill men patiently, inſtructing them with meekneſſe that are contrary minded; proving if God at any time will give them repentance, that they may know the truth, and that being delivered out of the ſnare of the Divell, of whom they are taken, they may come to amendment, and performe his will. And, Pray for them which hurt you, and perſecute you. And, Lord, lay not this ſinne to their charge. If it be replied, That ſo it will come to paſſe that our prayer ſhall be contrary to the will of God if not knowing of it, we pray for them who ſinne againſt the holy Ghoſt: The anſwer is ready, That prayer is made for them with a condition,Our prayer for them being but conditionall, it argueth not, but that their ſin may be notwithſtanding unpardonable. by which we ſubmit our will and deſires to the counſell of God, that he will convert and ſave the adverſaries of the truth, if they may be recovered; but that hee will repreſſe them and puniſh them, if hee have not appointed to recover them. By the ſame anſwer is this argument diſſolved, Their ſin is not unpardonable for whom we muſt pray; but we must pray for all men: Therefore no mans ſinne is unpardonable. 1. We deny the Minor: becauſe, if it appeareth by any divine teſtimony, or by manifeſt arguments and their owne profeſſion that they are caſt away, whether they ſinne againſt the holy Ghoſt, or otherwiſe do not repent, we muſt not pray for them. 2. Neither is the Major true: For, if we know not whether they ſin againſt the holy Ghoſt, or are rejected of God or no, we muſt pray for them, but with that condition, if they may be recovered. Our of theſe things alſo which have been ſpoken, anſwer is made to this Object. He that must feare leſt he hath any unpardonable ſin, The feare of unpardonable ſin belongeth to the wicked, not to the faithfull. can never be aſſured of remiſsion of his ſins and life everlaſting; but if there be any ſin unpardonable, which is committed before the end of a mans life, no man can be aſſured that he hath not, or ſhall not have ſuch ſin: Therefore there is either no ſuch ſin, or no man can be aſſured of the grace of God, and his owne ſalvation: For the Minor of this reaſon is falſe, concerning thoſe who beleeve: for they muſt certainly thinke, that they neither had, nor have the ſinne againſt the holy Ghoſt; becauſe there is no condemnation to them who are in Chriſt: neither that they ſhall have this ſin, becauſe that no man can pluck the ſheep of Chriſt out of his hand.

Obj. 1. Adam and Peter obtained remiſsion of ſins: Adam and Peter ſinned againſt the holy Ghoſt, becauſe they denied the manifest and knowne truth of God: Therefore ſome men ſinning againſt the holy Ghoſt obtaine remiſsion of ſins. Anſw. The proofe of the Minor is a falſe definition: For, not every deniall or rejection of the truth is ſin againſt the holy Ghoſt, but that onely which hath accompanying it an inward hatred of the truth, and which of a purpoſed intent, and with horrible fury endevoureth to oppreſſe it: which hatred of truth was not in Adam or Peter: Auguſtine therefore ſaith, Faith failed not Peter in his heart, when confeſsion failed him in his mouth.

God ſparing Cains life, doth not thereby ſhew his pardoning of his ſin, but a further revenging of it.Object. 2. The ſinne of Cain was not unpardonable, becauſe God would not have him killed, therefore he pardoned him his ſinne; but Cains ſinne was committed againſt the holy Ghoſt: Therefore ſome ſinne againſt the holy Ghoſt is not unpardonable. Anſw. In the proofe of the Major is a fallacy, putting that which is no cauſe, as if it were a cauſe. For the cauſe why God would not have him killed, was not, for that hee had pardoned Cain his ſinne, not repenting him of it; but that the murderer might be the longer tormented with the furies of his conſcience, that in ſo long time not repenting, he might be made inexcuſable: and further alſo, that murders might not wax rife among men.

Every ſin of the unregenerate unpardonable, becauſe not repented of, which to others through repentance are pardoned.Object. 3. They who are altogether ignorant of Chriſt, ſin not againſt the holy Ghost; but all that know not Chriſt have unpardonable ſinne, becauſe it is never pardoned them: Therefore ſome unpardonable ſinne is not againſt the holy Ghoſt. Anſw. We grant the whole reaſon, if in the Minor and Concluſion thereof be underſtood by unpardonable ſinne, thoſe ſinnes of the unregenerate, which are not indeed remitted unto them, for that they perſiſt in thoſe ſinnes to the end without repentance; yet to others they are remitted, who perſiſt not in them, but repent of them in this life: For not all who commit them, perſiſt in them. But if that kind of ſinne be underſtood, it is never remitted to any man, becauſe all they who commit it, perſiſt in it to the end of their life without repentance; then is the Minor falſe: And ſo is there no conſequence in this reaſon.

What pardonable ſin is. Pardonable ſinne, or ſinne not against the holy Ghoſt, is any ſinne whereof ſome repent and obtaine pardon.

The fifth diviſion of ſinne.

THere is ſome ſinne which is of it ſelfe ſinne, and ſome which cometh to be ſinne by an accident. Sinnes of themſelves, and in their owne nature, are all thoſe things which are forbidden in the Law of God; What is ſin of it ſelfe. as are inclinations, motions, and actions diſagreeing from the Law of God: yet they are not ſinnes, as they are motions, nor in reſpect of God moving all things: (For motions, as they are meere motions, are good in themſelves, and proceed from God, in whom we live, move, and have our being) but they are ſins in regard of us, as they are committed by us againſt the Law of God: For in this ſenſe of themſelves, and in their owne nature, they are ſins. Sins by an accident are the actions of the unregenerate and hypocrites, which are indeed preſcribed and commanded by God; What is ſin by an, accident. but yet are diſpleaſing unto him, becauſe they are done without Faith and Repentance. Of this kind are all actions alſo of indifferency, which are effected with ſcandall: Whatſoever is not of faith, is ſinne. To them that are de iled and unbeleeving is nothing pure. Rom. 14.23. Tit. 1.15. Heb. 11.6. The vertues of the unregenerate are ſins by accident. Without faith it is impoſsible to pleaſe God: Wherefore all the vertues of the unregenerate; as the chaſtity of Scipio, the valour of Julius Ceſar, the fidelity of Regulus, the juſtice of Ariſtides, &c. howſoever in themſelves they are good actions, and enjoyned by God, yet by occaſion and accident they are ſin, and diſpleaſe God; both becauſe the perſon, from whom thoſe actions proceed, pleaſeth not God, neither is reconciled unto God: and alſo becauſe the actions themſelves are not done after the ſame manner, neither to the ſame end which God would have them to be done; that is, they are not grounded on faith, nor wrought to the glory of God, which conditions and circumſtances are ſo neceſſarily required to a good work, that without them our beſt actions are defects and ſins: as, it is ſin when a wicked man or an hypocrite prayeth, giveth almes, offereth ſacrifice, &c. becauſe hee doth it not of faith, nor referreth it unto Gods glory: Hypocrites give, Mat. 6.2. Iſa. 60.3. &c. He that killeth a bullocke, &c.

There is then a main difference betweene the vertues of the regenerate and the unregenerate: For 1. The good workes of the regenerate are wrought, The differences between the vertues of the regenerate and the unregenerate. having Faith for their harbenger, and are accepted of God. But it fareth not ſo with the unregenerate. 2. The regenerate do all things to the glory of God; the unregenerate and hypocrites to their owne praiſe and glory. 3. The workes of the regenerate are linked with inward obedience, and a true deſire of pleaſing God: the unregenerate and hypocrites onely performe an outward diſcipline and homage, without the inward obedience; therefore their vertues are meer maskes of hypocriſie, and no true vertues. 4. The imperfection of the workes of the regenerate is covered by the ſatisfaction and interceſsion of Chriſt; and the ſpots of ſinne wherewith they are ſtained, are not imputed unto them, neither is it objected unto them that they defile the gifts of God with their ſinnes: The vertues of the unregenerate being in themſelves good, notwithſtanding become and continue ſinnes by accident, and are polluted with many other ſinnes. 5. The good workes of the unregenerate are adorned by God with temporall rewards onely, and that, not as if they pleaſed God, but that by this meanes hee might invite both them and others to honeſty and outward diſcipline of civility, neceſſary for mankind. But the good works of the godly, God accepteth for Chriſts ſake, and crowneth them with temporall and eternall rewards; as it is ſaid, 1 Tit. 4.8. Godlineſſe hath the promiſe of the life preſent, and that that is to come. 6. The unregenerate by practiſing good workes enacted by God, obtaine indeed mitigation of their puniſhment, leſt they ſhould with other wicked Impes ſuffer more exquiſite tortures in this life: but the good workes of the godly ſerve not onely for this, that they may ſuffer lighter and eaſier puniſhments, but alſo that they may be quite freed from all evill. Object. We may not do that which is ſinne: The morall actions of the unregenerate are not therefore to be omitted of us, becauſe in themſelves they are ſin: but we muſt avoid the ſin, and performe the action. Why civill diſcipline is neceſſary amongſt the unregenerate. The workes of the unregenetate, though civilly good, are ſinnes: therefore we may not do them. Anſw. Here is a fallacy of accident. The Major is true, of ſinnes which are in themſelves ſinnes; The Minor, of ſins which are ſins by accident. Now thoſe things which are in themſelves ſinne, ought ſimply to be omitted: but thoſe which are ſins by accident ought not to be omitted, but to be reformed, and performed after the manner, and the end which God hath preſcribed.

Externall diſcipline therefore is neceſſary even in the unregenerate: 1. In reſpect of the commandement of God. 2. For avoiding the grievouſneſſe of puniſhments which enſue upon the breach of diſcipline. 3. For the preſervation of the peace and ſociety of mankind. 4. For a way and entrance of converſion, which is ſtopped by perſevering and perſisting in manifeſt offences.

If inſtance be given: Hypocriſie is ſin of it ſelfe, and is to be avoided, as Mat. 6. it is ſaid, Be not as Hypocrites; but the diſcipline or outward behaviour of the wicked is hypocriſie: Therefore it is ſin of it ſelfe, and they ſhould omit it. We anſwer to the Major,The good actions of hypocrites are not to be omitted, but their hypocriſie therein only to be eſchewed. by diſtinguiſhing the diverſity of Hypocriſie. There is a double Hypocriſie: one is in workes not commanded of God, done for oſtentation ſake, or to deceive, as thoſe which Chriſt mentioneth, Matth. 6. to make a Trumpet to be blowne before him when he giveth almes, to pray ſtanding in the Synagogues, and in the corners of the ſtreets, to look ſowerly, and disfigure his face in faſting, and all other ſuperſtitious and humane traditions, which appertaine not to the edifying of the Church. That theſe things are to be omitted and left undone, there is no doubt: as it is ſaid, In vain do they worſhip me, teaching for doctrines the commandements of men. And therefore they are here expreſly condemned and forbidden of Chriſt. There is another hypocriſie in workes commanded of God, but not done after that manner which God requireth. Theſe are not to be left undone, but to be corrected, and to be done without hypocriſie, that is, with true faith and godlineſſe: as in the ſame place Chriſt teacheth of almes, prayer, faſting, not to be omitted of the godly, but to be otherwiſe performed then they were of Hypocrites.

So alſo is there a great difference between the ſins of regenerate men and unregenerate: for, as it hath been heretofore (eſpecially in the ſecond diſtinction of ſin) ſaid; In all the regenerate there remain as yet many reliques of ſin: as, 1. Originall ſin. 2. Many actuall ſins, as of ignorance, omiſſion, and infirmity, which nevertheleſſe they acknowledge and bewaile, and ſtrive and ſtruggle with them; and therefore loſe not a good conſcience, nor endanger the remiſſion of their ſinnes. 3. Some alſo ſometimes fall into errours, which fight with the foundation it ſelfe, or into ſins againſt their conſcience, for which they loſe a good conſcience, and many gifts of the holy Ghoſt, and ſhould be condemned, if they perſevered in them unto the end; but they periſh not in them, becauſe they repent in this life. In the mean time there reſteth a three-fold difference,The difference of the ſins of the regenerate and the unregenerate. Rom. 7.16. Luke 21.22. 1 John 3.9. 1 Pet. 1.23. Joſ. 4.2, 3. Pſal. 37.24. whereby the regenerate differ in ſinning from the wicked: 1. Becauſe the purpoſe of God is to keep the Elect for ever. 2. In the regenerate, when they offend, there is aſſured and certaine repentance in the end. 3. In theſe, when they ſlip, there remaineth ſome ſpark of true faith and repentance, which is ſometimes greater and mightier, and ſo wreſtleth againſt ſin, that they fall not into Reigning ſin, or errours repugnant to the foundation: ſometimes leſſe and weaker, and is for a time overcome of temptation; but yet it prevaileth ſo far, that they who are once truly turned unto God, make not a finall Apoſtaſie from him: as appeareth in David, Peter, &c. In the unregenerate, when they ſin, none of theſe is found, but the contrary altogether. By this which hath been ſpoken it is manifeſt for what cauſe this difference of ſinnes, which are of themſelves ſins, Two uſes of the difference between ſins which are of themſelves ſins, and thoſe which are made ſo by an accident. and by an accident ſins, is neceſſary: 1. Leſt that a falſe perſwaſion of their own righteouſneſs or merits ſhould reſt in mens minds: 2. Leſt with ſinnes, which are of themſelves ſinnes, ſhould be caſt away alſo good things which come to be ſins but by an accident, and ſo ſhould be increaſed and heaped up the ſins and puniſhments of mankind.

4. What are the cauſes of ſin.

GOD is the cauſe of no ſinne, as is proved: 1. By teſtimonies of Scipture, God ſaw thoſe things which he had made, Gen. 1.31. Pſal. 5.4. and they were very good. Thou art the God that hast no pleaſure in wickedneſſe, &c. 2. Becauſe God is exactly and perfectly good and holy, ſo that no effect of his is evill. 3. Becauſe he forbiddeth all ſinne in his Law. 4. He puniſheth all ſin moſt ſeverely, which he could not rightly do, if he wrought or cauſed it. 5. He himſelfe deſtroyeth not his owne Image in man: therefore he cauſeth not ſinne, which is the deſtruction of this Image. The proper and onely efficient cauſe of ſinne is the will of Divels and men,The cauſe of ſin is the will of Divels and men. Wiſd. 2.24. John 8.44. whereby they freely fell from God, and robbed and ſpoiled themſelves of the Image of God. Through envie of the Divell came death into the world. But death is the puniſhment of ſinne: Ye are of your father the Divell, and the luſts of your father ye will do: hee hath beene a murtherer from the beginning, and abode not in the truth, becauſe there is no truth in him. When hee ſpeaketh a lye, 1 John 3.8. then ſpeaketh he of his owne: for he is a lyar, and the father thereof. He that committeth ſinne, is of the Divell: for the Divell ſinneth from the beginning. For this purpoſe appeared the Sonne of God, Rom. 5.12. that he might looſe the worke of the Divell. By one man ſin entred into the world.

An order in the cauſes of ſin. The Divell.The Divell then was the cauſe of the firſt ſinne, or of the fall of our firſt Parents in Paradiſe, provoking man to ſinne; Mans will.and with the Divell mans will freely declining from God, and yeelding obedience to the Divell. The firſt ſin.That firſt fall of Adam is the efficient cauſe of Originall ſin both in Adam and in his poſterity: By one mans diſobedience many were made ſinners; and the precedent and (as it were) preparative cauſe of all actuall ſins in poſterity, is originall ſinne. The ſin that dwelleth in mee doth evill. When luſt hath conceived, it bringeth forth ſinne. The accidentary or caſuall motives to ſinne, are thoſe objects which ſolicite men to ſinne: Sinne tooke an occaſion by the commandement, Originall ſin. Rom. 7.17. James 1.5. Rom. 7.8. and wrought in me all manner of concupiſcence. Actuall ſins precedent, are the cauſes of other actuall ſins which follow: whereas the Scripture leſſoneth us, 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 the death of the wicked, but that the wicked turne from his way, and live: For thou art not a God that loveth wickedneſſe, neither ſhall evill dwell with thee. The fooliſh ſhall not ſtand in thy ſight. God made man righteous, Eccleſ. 7.31. but they have ſought many inventions. Our unrighteouſneſſe commendeth the righteouſneſſe of God. Rom. 3.5. Rom. 5.12. Rom. 7.18. Sin ariſeth from man himſelfe. By one man ſin entred into the world, and death by ſin. I know that in me there dwelleth no good thing. Of this we conclude, that God is not the author of ſinne, but that the originall of evill ſpringeth from man himſelfe, by the inſtigation of the Divell; yet ſo nevertheleſſe, that wee ſay, that the Divell, being at the firſt corrupted, did corrupt man; but could have done nothing, except man of his owne accord had conſented to evill.The cauſe of ſin is to be ſought in our firſt father through the Divels inſtigation: and ſo by deſcent to be found in us. Here are we to remember againe the fall of our father Adam. God made Adam to his owne image and ſimilitude; that is, he made him moſt good, uncorrupt, holy, righteous, and immortall; he furniſhed him with moſt excellent gifts, that nothing might be wanting unto him to all bleſſedneſſe in God: Wherefore his Underſtanding was wholly divine, his Will moſt free, and moſt holy, he had power of doing good and evill; a law was given him of God, which ſhewed him what hee ſhould doe, or what hee ſhould not doe: For the Lord ſaid,Gen. 2.17. Thou ſhalt not eat of the tree of knowledge both of good and evill. God ſimply required of him Obedience and Faith, and that the whole Adam ſhould depend of him, and that not conſtrained by neceſſity, but ſhould doe it freely.Eccleſ. 15.14, 15. God made man from the beginning, and left him in in the hand of his counſell, ſaying: If thou wilt, thou ſhalt obſerve the commandements, and testifie thy good will. Therefore when the Serpent tempted man, and counſelled him to taſte of the forbidden tree, man was not ignorant that the counſell of the Serpent did not agree with the commandement of God:Gen. 2.17. Yee ſhall not eat of the tree, neither ſhall yee touch it, leſt ye die. Wherefore it was in the hand of his counſell to ear, or not to eat: God declared unto him his will, plainly charging him that he ſhould not eat; and adding the perill, he did withdraw him from eating, leſt perhaps thou die. Satan alſo (as neither could he) did not uſe any force, but did probably move him unto it, and at length did overcome him: for when the will of the woman declined to the word of the Divell, her mind departed from the word of God, and rejecting a good law, ſhe committeth an evill work. Afterwards ſhe drew on her husband, willingly following her, to be partaker of her ſinne. That doth the Scripture inculcate in theſe words:Gen. 3.6. So the woman (ſeeing that the tree was good for meat, and that it was pleaſant to the eyes, and a tree to be deſired to get knowledge) took of the fruit thereof, and did eat, and gave alſo to her husband with her, and he did eat. Here have you the beginning of evill, the Divell, and that which moved the Will of man, that is, the falſe commendation of the Divell; and even as a meere lye, and the delectable ſhew and ſightlineſſe of the tree: Wherefore Adam and Eve doe of their owne accord that which they doe, being led with a hope of more excellent wiſdome, which the Seducer had lyingly promiſed them.

We conclude therefore, that ſinne hath his beginning not from God, who forbideth evill, but from the Divell, and the free electron of man, The beginning of ſin from the Divell, and the free election of man corrupted by his ſeducement. which was corrupted by the Divels falſhood: And therefore the Divell, and mans corrupted will obeying him, are the moſt true cauſe of ſinne. This evill floweth from our firſt Parents unto all their poſ erity, ſo that ſinne hath not elſe-whence his beginning then from our ſelves, and our corrupt judgement and wicked will, and the ſuggeſtion of Sathan: For an evill root, and that firſt corruption, bringeth forth of it a rotten branch agreeable to the nature thereof, which Sathan now alſo ſetteth forward, and laboureth it, as it were plants, by his guiles and lies: but in vaine doth hee labour, except we yeeld our ſelves to be faſhioned and dreſſed by him. That is called Originall ſinne, which proceedeth from the firſt Originall, that is, was derived from the firſt Patents into all by propagation or generation: for this ſin we bring with us in our nature out of our mothers womb into this life; I was borne in iniquitie Pſal. 51.5. and in ſin hath my mother conceived mee. And of the Divell Chriſt ſpeaketh thus: He hath been a murtherer from the beginning, John 8.44. and abode not in the truth, becauſe there is no truth in him. When he ſpeaketh a lye, he ſpeaketh of his owne: For he is a lyar, and the father thereof.

To this may be added this reaſon,Sin the proper effect of a reaſonable nature, tranſgreſsing the Law. That ſin cannot be a proper and naturall effect of any cauſe, but of that which hath power to doe againſt the Law; but this no nature hath power to doe, beſides the nature of Angels and of men: for God is a Law unto himſelfe, and cannot doe or intend any thing againſt his Law. And other creatures, whereas they are not endued with reaſon, and therefore the Law not made for them, they cannot commit ſin; becauſe, take away the Law, and there is no place left for ſin: Wherefore it neceſſarily followeth, that ſin is ſuch an effect, as agreeth to thoſe Angels alone who fell, and to men.

If humane reaſon doe here object, That God is the author and cauſer of puniſhment: God the cauſer of ſins, as they are puniſhments, but not as they are ſins. If therefore ſins be the puniſhments of ſins, it followeth, that God is the cauſe of ſins. We anſwer, that there is a fallacy of the accident in the Minor: For it cometh to paſſe by an accident, that is, by the fault of thoſe who ſin, that when by the juſt judgement of God, either themſelves or others are puniſhed by evill men, they in the meane ſeaſon (God permitting, that is, not ſhewing them that hee would have thoſe things to be done by them for to puniſh them. which things yet hee hateth, and which he will puniſh both in this life and the life to come) do fulfill their deſires, ſwerving from the Law of God, and eſtranging themſelves more and more from God by ſinning, do purchaſe more grievous puniſhments unto themſelves. Or if we will diſtinguiſh the Major, it is in effect the ſame: For puniſhments come from God, as author and cauſer of them, as they are puniſhments: but inaſmuch as they are ſins, ſo they come, God neither willing them, nor approving them, nor cauſing, but only permitting: For to permit this kind of puniſhments, which ſinners by ſinning inflict either upon themſelves or others, is nothing elſe then not to cauſe that evill men ſhould do this, which God would have done for puniſhment, to the ſame end, that they may obey this will of God.

So alſo we anſwer to that argument, The privation or want of righteouſneſſe and divine wiſdome, God inflicteth as a puniſhment upon men; but that privation is ſin: Therefore God is the cauſer of ſin: For this privation is not ſin, as by the juſt judgement of God it is inflicted; but as it is of men themſelves, voluntarily brought upon them by their owne miſdeeds and demerits, and is admitted or received into the mind, will, and heart; even as evill actions are not ſins, as they are governed by God, but as they are done by man.

They ſay further, Hee that mindeth the end, mindeth alſo the meanes: God mindeth the ends of ſin, that is, puniſhment, Puniſhment and the Manifeſtation of Gods glory & juſtice are not the ends of ſin, becauſe men are not by them moved to ſin. The proper ends of ſin. and the ſhewing of juſtice and wrath in puniſhment: Wherefore hee mindeth ſinne alſo, by which thoſe ends are come unto. But the Minor is to be denied, that Puniſhment and the Manifeſtation of the glory of God are the ends of ſinne: For the end is that which moveth the efficient cauſe to bring forth an effect; but Puniſhment, or the Manifeſtation of the glory of God, do not move the ſinners to ſin: Theſe cannot therefore be ſaid to be the ends of ſin. But thoſe are the proper ends of ſinne, which the Divels and men reſpect in ſinning: that is, the deſtruction of men, the fulfilling of evill deſires, the oppreſſion and reproach of God, and his truth.

God reſpecteth thoſe as ends, not of mens ſin, but of his permiſsion of their ſin.If they reply, That men indeed have not thoſe ends, but that God reſpecteth them: For that which God permitteth, to ſhew his justice by puniſhing it, the end which God propoſeth thereof, is the puniſhment of the ſinners, and his owne glory; but he permitteth ſin to puniſh it, and to declare himſelfe just by puniſhing it: Therefore theſe are the ends of ſin, in reſpect of the purpoſe and intent of God. We deny the Major: for God, ſuffering ſinne to be committed, reſpecteth as the end (not of anothers work, that is, of the ſinne of Divels or men; but of his own work, that is, of his permiſſion of ſin) the puniſhment of ſin, and the manifeſtation of his owne juſtice: For ſin is one thing, and the permiſſion of ſin another,Exod. 9.16. whereof is ſpoken, For this cauſe have I appointed thee, to ſhew my power in thee, Prov. 16.4. and to declare my name throughout all the world. The Lord hath made all things for his owne ſake: yea even the wicked man for the day of evill. God, being willing to ſhew his truth, Rom. 9.22. and to make his power knowne, hath ſuffered with long patience the veſſels of wrath prepared to deſtruction: Wherefore puniſhment is not the end, but the conſequent or proper effect of ſin; and an accidentary effect thereof is the manifeſtation of the glory of God:Rom. 3.7. as Paul ſheweth, For, if the verity of God hath more abounded through my lie to his glory, &c.

How God is ſaid to will puniſhment, which is the Conſequent of ſin, and not ſin it ſelfe, which is the Antecedent.If here againe they reply, He that will the Conſequent, will alſo the Antecedent; but God will theſe things which are the Conſequents of ſins, that is, Puniſhment and Execution of his juſtice: Therefore he will alſo the Antecedent, that is, Sin it ſelfe, without which theſe ſhould not follow, or be Conſequents. We deny the whole conſequence of this reaſon: For nothing followeth, or can be concluded in reaſon, when both the former propoſitions are meere particular. For the Major of this reaſon is not univerſally true, but only then holdeth it, when as the Antecedent, together with the Conſequent, agreeth with the nature of him which will the Conſequent; and not when only the Conſequent agreeth, and not the Antecedent: For when it falleth thus out, then is the Conſequent by his will, but the Antecedent is not by his will, but only by permiſſion: For God is ſaid to will thoſe things which he liketh, as agreeing with his nature and rightneſſe; but to permit thoſe things which yet he diſliketh, abhorreth, and condemneth, but nevertheleſſe for juſt cauſes hindereth them not from being done. And therefore it is ſaid in the Scripture, that he will, and cauſeth life everlaſting, which is the Conſequent; and the converſion of men, which is the Antecedent, and goeth before: and that he will not, but only permitteth puniſhment, as it is ſin, which followeth, and is the Conſequent of ſins: as is delivered in holy Scripture.

If againe they urge,Rom. 9. Epheſ. 1. He that forbiddeth not ſin, when he may forbid it to be committed, in him is ſome cauſe and fault of ſinne; but God permitteth it, when he might forbid it: Therefore there is ſome cauſe and fault of ſin in him. We deny the Conſequent, becauſe the Major is not univerſally true: For it is onely true of him who doth not perfectly hate ſinne,The reaſons why God not forbidding ſin, is yet no cauſe of ſin. and therefore forbiddeth it not, when hee may; and who is bound to hinder ſin, that it be not committed: But it is not true of God, who with unſpeakable anger accurſeth and condemneth ſin, neither yet hindereth is from being committed; becauſe he is neither bound to do ſo, neither doth he permit it, without moſt good and juſt cauſes.

God doth not evill, when he permitteth evill. Rom. 3.8.If they object farther, He that doth evill that good may come of it, doth not well; God, when he permitteth evill for good ends, doth evill that good may come of it: Wherefore he doth againſt his juſtice and law; and by a Conſequent is bound to hinder evill. Wee deny the Minor: for God, when he permitteth evill, doth not evill, but good. For the permiſſion of ſin is one thing, which is the good and juſt work of God; and ſin is another thing, which is the evill and unjuſt work of the Divell, or man ſinning and tranſgreſſing the Law.

Laſtly, they ſay, What God permitteth willingly, that he will to be done; but he willingly permitteth ſin: wherefore hee will ſin to be committed, and by a Conſequent is the cauſe of ſin. God permitting ſin, doth not will ſin to be done. But the Major is to be denied: God will the permiſſion, that is, the privation of his ſpirit and grace: but the ſinne of his creature, which concurreth with it, he will not: becauſe he neither mindeth it, nor approveth it. They confirme their Major by this argument: To permit, is either to Will, or, Not to will: but it is not, Not to will (for then either that ſhould not be done, which God is ſaid to permit, or ſomething ſhould be done that God would not: both of which are abſurd.) Wherefore to Permit, is the ſame that to Will, and by a Conſequent, God when hee permitteth ſinne, doth will ſinne. Wee deny the Conſequence, becauſe there is not a ſufficient ennumeration of the diverſities of will in the Minor: for God is ſaid to Will, and not to Will a thing after two waies: Either to will, as when together he both liketh and worketh a thing; or, as he liketh a thing onely, (under which alſo is comprehended his commanding) but doth not worke it. And he is ſaid, Not to will any thing, either, as he both diſliketh and hindereth a thing; or, as he onely diſliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Major; but onely one of them in the Minor: which is, both to diſlike and hinder a thing from being done. For, it God in that ſenſe would not ſinne to be committed, then thoſe abſurdities ſhould follow which they ſpeake of. But when we ſay that God will not ſinnes, wee underſtand that they doe greatly diſpleaſe him, and yet that God hindereth them not from being committed: which alſo is not, to Will, but to Not will ſinne. For God can will nothing, but that which is agreeable to his owne nature and goodneſſe: neither doth the holie Scripture ſhew any where, that God will thoſe things which are contrary to his nature, in ſuch ſort as they are contrary.

God the cauſe of mans will, but not of the corruption: or his will is not a cauſe of ſin, whereof mans will corrupted is a cauſe.This is alſo objected, Hee that is the cauſe or the efficient of a Cauſe, is alſo the author of the Effects of that cauſe, if not the next, yet afarre off. But God is the cauſe of that Will, which is the cauſe of ſinne: therefore is hee the cauſe of the Effect of the Will, that is, of ſinne. Wee anſwer to the Major, by diſtinguiſhing of the cauſe. For a cauſe which is afarr off a cauſe, is ſometimes by it ſelfe, and ſometimes onely by an accident a cauſe. That is, a cauſe by it ſelfe of an effect, which doth not onely bring forth the next cauſe of the effect, but alſo doth move and governe it in bringing forth the effect which it ſelfe intended, or unto which it was appointed; as when God frameth and bendeth the will of men, which himſelfe made, to good workes, or to ſuch actions as himſelfe will have done; when the Father or Maſter bringeth up his Son or his Schollar to good things, and the learning which he inſtilleth into his minde moveth him to doe well: when the Sun and raine maketh the earth fertill, and the earth bringeth forth corne. But when the cauſe which is a farre off a cauſe either doth not move the next cauſe of the effect, or doth not intend or minde the effect, neither is appointed thereunto, it cannot be ſaid to be a cauſe of that effect, but by an accident: as, when of a good Father, is borne an evill and evil-living Son; or of an evil Father, a good and wel-living Sonne: when a godly Magiſtrate by his commandement oveth the will of a wicked executioner to execute a guilty perſon, and he, being impelled either by deſire of revenge, or by hatred, or by cruelty, reioyceth at his evil whom hee executeth, and ſo committeth murther before God: and laſtly, when one maketh a ſword, and another uſeth it well, or ill. Now, as aften as the next cauſe is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by it ſelfe, or by an other cauſe; then bringeth it forth a bad effect, which the cauſe removed, or a farre off, that either bringeth forth or moveth this next cauſe, neither intendeth neither, as by any ordination or appointment unto it, produceth. As when the will and hand of the cleaver purpoſe to cut a thing, and the iron, being too dull cauſeth that to breake which is taken in hand to be cut: So alſo God maketh and moveth the will; but becauſe the will of men is depraved by the Divel and it ſelfe, it bringeth forth ſin, which God neither when hee maketh nor when hee moveth the will, intendeth or mindeth to bring forth. Wherefore it followeth not at all, that God is the cauſe of thoſe things which are committed by his creatures, depraved and corrupted of themſelves.

Likewiſe it is objected: Second cauſes are able to doe nothing without the firſt cauſe, which is good: Wherefore neither is ſinne brought forth, neither doe they deprave themſelves, but that alſo the firſt cauſe worketh it with them. We anſwer to the Antecedent, The ſecond cauſes doe nothing without the firſt cauſe, that is, without the firſt cauſe preſerve and move them to doe,God the firſt cauſe doth not concurr with ſecu dary cauſes to the bringing forth of ſin. Eſa. 30.1. ſo farre forth as it is good which they doe: but they doe without the firſt cauſe concurring with them to the bringing forth of evill, as it is a fault, or of ſinne. Woe to the rebellious children, ſaith the Lord, that take counſell, but not of me: and cover with a covering, but not by my ſpirit, that they may lay ſinne upon ſinne.

Likewiſe they object: That which is good, cannot by ſinning corrupt it ſelfe, except it be ſome otherway corrupted: as it is ſaid: A good tree cannot bring forth evill fruit: The will of the Devill & Adam, before the fall of both, was good: Therefore it could not corrupt it ſelfe by ſinning, except it were by ſome other meanes corrupted. We deny the Major. For although the creature be good,How the good will of man corrupteth it ſelfe. yet God not preſerving his goodneſſe, that is, moving or willing that his wil ſhould be moved by outward objects, neither in the meane ſeaſon lightning and governing the will with the knowledge of his owne divine wil, it is not onely poſſible, but it muſt neceſſarily follow that he muſt ſin, become an evil tree, and through his owne wil and fault avert himſelfe from God, run to worſe and worſe, and purchaſe blindneſſe, the juſt puniſhment of ſin, both unto him and his:John 15.5. as it is ſaid; Without me ye can doe nothing.

That is not of God, but of man and the Devill which maketh ſin.Againe, they object: He that is the cauſe of thoſe things which make ſin, is the cauſe of ſin. God is the cauſe of thoſe things which make ſin, that is, of the Action, which is the matter, and of the privation of righteouſneſſe in man, which is the forme of ſin. Wherefore he is the author of ſin. To theſe the anſwer hath been made before: For the Minor is to be denyed; becauſe the action and privation of the divine light and direction doe make ſin as they are contrary to the law: and they are contrary to the law of God, and make ſin as they are committed by man, and are in him: but as they are guided by God, and inflicted, they are not ſin, but a tryal of him that would ſin, or a puniſhment of him that had ſinned. Wherefore that is not of God, but of man and the Devil which maketh ſin.

Whether God would the fal of Adam, and how.Laſt of all they urge: Seeing that God would the fall of Adam, either as it was ſin, or as a puniſhment, and could not will it as a puniſhment, becauſe no ſin had gone before which ſhould be therewith puniſhed; it ſeemeth to follow that God would that worke as it was ſin. But this conſequence alſo is deceitfull, becauſe there is not a ſufficient ennumeration in the Major. For although the firſt ſin was no puniſhment, yet God would that action not as a ſin, and contrary to his will and nature; but as in puniſhing, and receiving againe mankinde into favour by his Son, it was a way and occaſion of exerciſing and manifeſting his juſtice and mercy, and an example of the weakeneſſe of al creatures, yea of the moſt excellent, if they be not by the ſingular goodneſſe of the Creator preſerved; as it is declared, God hath ſhut up all in unbeleefe, that he might have mercy on all. Rom. 11.32. And in the ſame place it is ſhewed concerning the blindneſſe of the Jews, That partly this obstinacy was come to Iſrael, untill the fulneſſe of the Gentiles were come in: and that the Jewes are enemies, of the Goſpel for our ſakes; and that wee have obtained mercy through their unbeleefe: That is, that God would this their obſtinacy, not as it was a ſin of the Jewes, neither only as a puniſhment of other ſinnes, but alſo an occaſion of tranſlating the Goſpel unto the Gentiles. And it is ſaid that God in the preaching of the Law reſpecteth this, That al the world be culpable before him. Rom. 3.19. Wherefore this alſo he reſpected and would in permitting of ſin, which if it had not come betweene, The Law had not made the world culpable before God.

Object. 1. Sathan was made of God: And therefore the malice alſo of Sathan. Anſw. God made indeed all the Angels;God made Sathan good, and Sathan made himſelfe evill. yea thoſe who became Apoſtates and Devils: but yet he created al the Angels at the beginning good. But Sathan is ſaid not to have ſtood ſtedfast in the truth: Then before his fall he ſtood in the truth; but after hee treacherouſly fell from his allegeance, and ſinned againſt God: and therefore the crime of that evill ſticketh in that run-away the Devill. For ſince that time, after he fell, there is no truth in him, no faith, no integrity, no feare of God, no light, no goodneſſe.1 John 3.8. He that committeth ſin is of the Devill, &c. for he is the firſt ſinner, and the fountaine of ſinne.

Object. 2. God made Adam: Therefore he made ſin. Anſw. Sin is the corruption of nature created good of God, but not any creature made of God in man.Sin not made of God, becauſe it is no creature, but the corruption of a creature. God made man good; who by Sathans perſwaſion corrupted willingly that goodneſſe which he received of God, ſo that now ſin is mans, and not a creature of God created in man. Neither is the nature of man the cauſe of ſin: for God, who created all things, and the very nature of man, created them all good;Sin a natural property of man corrupted, but not of man ſimply as hee was firſt created. wherefore the very nature of man alſo was created good: but ſinne is an accidentall quality which befell unto man in his fall, and after his fall, being even from the beginning ſuch as now it is, but no ſubſtantiall property, nor of the nature of man. Now indeed whereas we are borne in ſin, ſin is a naturall property of men, Cont. Manich. c. 9. according to the judgement of Auguſtine. But and if we ſay any man to be naturally evill, we ſay ſo, becauſe of the originall of the old ſin, in which all our mortality now is borne.

Object. 3. But the will and power which was in Adam was from God: Therefore ſin alſo is from God. Anſ. God gave not man a will and power to work evill.God gave not man a will and power to work evill, but to do good. For hee made a Law to forbid evill. Wherefore Adam himſelf did ill beſtow that will and power which he received of God, in ill uſing of them. The prodigall ſon received money of his father, not that he ſhould laſh it out waſtfully, but that he might have ſo much as ſufficed need. Wherefore when himſelf did ill beſtow his money, and periſhed; he periſhed through his owne default, and not by his father, though hee received the money of his father. Therefore the fault is in the abuſe. He that giveth thee them, leaveth the uſe of them unto thee. If he be juſt, he giveth them thee for to uſe, and not to abuſe. When thou abuſeſt them, the fault is laid on thee who abuſeſt them, and not on him who gave them. So God gave a will and power to Adam to do good, not to work evill.

Object. 4. God made man ſo as he might fall, It was neceſſary that man ſhould have free power either to ſtand or fall. Rom. 9.20. Iſa. 45.9. neither did confirm and eſtabliſh in him the goodneſſe of his nature. Wherefore he would have him to fall, or ſin. Anſw. The Scripture beateth back this forwardneſſe of men wickedly curious. Who art thou which pleadeſt againſt God? Woe be unto him that ſtriveth with his Maker. Except God had made man ſo as hee might fall, there had been no praiſe of his work or vertue. And what if it were neceſſary that man ſhould be ſo made as he might fall? For ſo did the very nature of God require. God doth not grant his glory to any creature. Adam was a man, no God. And as God is good, ſo is he alſo juſt. He doth good unto men, but hee will have them to be obedient and thankfull unto him. He beſtoweth infinite goodneſſe upon man, therefore he ſhould have been thankfull, and obedient, and ſubject unto him. For he declareth by his law what hee would, and what he would not. Of the tree of knowledge of good and evill, ſaith hee, thou ſhalt not eat: When thou eateſt, thou ſhalt die. As if he ſhould ſay; Thou ſhalt regard me, thou ſhalt cleave unto me, obey me, ſerve me: neither ſhalt thou elſe-where ſeek for the rules of good and evill but of mee, and ſo ſhalt thou ſhew thy ſelfe obedient unto me. Repl. God fore-knew the fall of man, which if he would, he might have hindred: but hee did not hinder it: Therefore God was in the fault that Adam ſinned. Anſ. Unto this objection anſwer hath been made before: neither doth that neceſſity follow upon the fore-knowledge of God, that Adam muſt needs have ſinned, becauſe God did fore-know that he would ſin. Some wiſe father did fore-know by ſome ſignes and tokens that his ſon ſhould hereafter at ſome time be ſlain with a ſword. Neither doth this his fore-knowledge deceive him: for he was thruſt thorow for fornication. But hee is not therefore thought to be ſlain, becauſe his father did fore-know that he ſhould be ſlain, but becauſe he was a fornicator.Lib. 2. De vo ••• . gent. c. 4. Lib. 3. d libero arbit. cap. 4. So ſaith Ambroſe, ſpeaking of the murther which Cain committed: Verily God did fore-know to what the fury of him, being in a rage, would come: neither yet was the attempt of his will forced of neceſsity to ſin, becauſe the knowledge of God could not be deceived. And Auſtine: God is a juſt revenger of thoſe things, of which yet he is not an evill authour. Wherefore, thoſe ſinnes which enſue and follow, are, in reſpect of God, conſidered as moſt juſt puniſhments; which, as they are puniſhments, have their being from him as their authour and cauſer: but as they are ſinnes, in reſpect of men, they come God neither willing nor cauſing them, but permitting only, ſeeing hee doth not cauſe men to do that which he would have done for a puniſhment, to this end, as for to obey therein his will: For, one and the ſame work is good and holy in reſpect of God,Two differences in the working of God and man. and ſin in reſpect of men, by reaſon of the diverſity both of the efficients, and of the ends. For, 1. Man, by reaſon of his great both ignorance and corruption, wills and worketh evill only; but God, becauſe he is exceeding good, and the very rule of goodneſſe and righteouſneſſe, doing in all things what hee will, wills and worketh alwaies only that which is good. 2. Men have ſuch an end of their actions as is diſagreeing from the Law of God, that is, what they doe, they doe not to that end to obey God, but to fulfill their bad and corrupt deſires; but God hath the end of all his works agreeing with his Nature and Law, even that hee may declare and execute his juſtice, goodneſſe, and mercy. By theſe two things it cometh to paſſe, that the reaſonable creature, working together with God, God working uprightly and holily, doth nevertheleſſe it ſelfe work unholily and corruptly.

5. What are the effects of ſin.

NOw that it is defined what ſinne is, and from whence it came, we are to conſider alſo, what be the evils which follow ſin: For, except this be alſo known, we know not yet how great evill there is in ſin, and with how great hatred God purſueth it. It hath been ſaid before, that evill was of two ſorts: one of crime or offence, which is ſin; the other of paine or puniſhment. The evill of puniſhment is the effect of the evill of offence. That this may be the better underſtood, we muſt here againe remember, that of puniſhments, ſome are Onely puniſhments, as are the deſtruction of nature, or torments: others, Both puniſhments and ſin, as all ſins, which have followed ſince the firſt fall.

Sins enſuing, effects of ſins which goe before. Rom. 5.19. The ſins which follow are the effects of thoſe which goe before. So Originall ſin is the effect of the ſin or fall of our firſt Parents: By one mans diſobedience many were made ſinners.

Actuall ſins effects of originall. Rom. 7.11. All Actuall ſins are effects of Originall ſin. Sin took an occaſion by the commandement, and deceived me.

Increaſe of ſins the effect of actuall ſins. Rom. 1.24. 2 Theſ. 2.11. Mat. 25.29. The effect of actuall ſin is the increaſe of them, that is, greater guiltineſſe by reaſon of the moſt juſt judgement of God; becauſe God puniſheth ſins with ſins. Wherefore God alſo gave them up to their hearts luſts: And therefore God ſhall ſend them ſtrong deluſions, that they ſhould beleeve lies. From him that hath not, ſhall be taken away alſo that which he hath.

Other mens ſins oftentimes effects of actuall ſin.The effect of all actuall ſins are alſo oftentimes other mens ſins, by reaſon of ſcandall or example, whereby ſome are made worſe of others, and are intiſed or moved to ſin. So the perſwaſion of the Divell cauſed man to decline from God; and now it worketh in ſtubborn-minded men. The Divell put it into the heart of Judas to betray Chriſt. John 13.27. 1 Cor. 15.33. Evill ſpeeches corrupt good manners: So evill teachers do withdraw men from God to errours, idolatry, and other ſins. So a uſe of liberty, out of ſeaſon, offendeth, and draweth men to ſin.

An evill conſcience an effect of ſin.There followeth ſin, in the immoveable and perpetuall order of Gods judgement, an evill conſcience, which is the knowledge and diſlike which wee have in our mind of our own ſin, and the knowledge of the judgement of God againſt ſin, and that proceeding out of the knowledge of Gods Law, upon which enſueth the feare of the wrath of God and puniſhment, according to the order of Gods juſtice, and a flying and hatred of God who deſtroyeth ſin; which is the beginning of deſpaira ion and eternall torments, except it be cured by the comfort of the Goſpel. The Gentiles ſhew the effect of the Law written in their hearts, Rom. 2.15. their conſcience alſo bearing witneſſe, Iſa. 57.21. and their thoughts accuſing one another, or excuſing. And, There is no peace to the wicked.

Temporall and ſpirituall evils effects of ſin. Temporall and Spirituall evils: as temporall death, and in a word all the calamities of this life: Theſe evils are only puniſhments, that is, torments and diſſolution of nature. If any man object, That they alſo are ſubject to temporall death and other calamities, who have all their ſinnes remitted; and therefore all temporall evils are not the puniſhments or effects of ſinne, but ſome have other cauſes. Wee anſwer,Temporall evils in the regenerate are effect, of ſin, not as puniſhments, but as chaſtiſements. that the conſequence holdeth not from the deniall of one particular to the deniall of the generall. For albeit the calamities of the regenerate are not effects of ſinne as a puniſhment, which is inflicted on men ſinning, that ſo the juſtice of God might be ſatisfied; yet are they effects of ſin, as chaſtiſements and exerciſes, whereby ſin is repreſſed, and more and more purged out, untill at length by corporall death the whole be aboliſhed. Now that of the blind man, Neither this man hath ſinned, John 9.3. nor his Parents, Chriſt meaneth not ſimply that they had not ſinned, or that their ſins were not a cauſe of this calamity; but that their ſins were not the principall cauſe why he was borne blind: but that the workes of God ſhould be ſhewed on him, Chriſt by a miracle opening his eyes.

Eternall death the effect of ſin Eternall death, which is the effect of all ſins, as they are ſins: For all ſinnes, of what quality ſoever they be, are puniſhed either with eternall pain, as in the Reprobate; or with equivalent paine to eternall, as in the Son of God. This death doth begin in the Reprobate, even in this world, that is, anxiety, and torment of conſcience, which we alſo ſhould feele except we were delivered by the grace of God. Now, by the name of eternall death is not underſtood the deſtruction of the ſoule or body, or the ſeparation of them; but the abandoning and baniſhing of the ſoule and body living from the face of God, a continuall horrour, and torment, and a feeling and flying of Gods wrath and judgement, a horrible murmuring againſt God, taking vengeance of their ſins. If they object, That the ſinnes of thoſe who beleeve in Chriſt, are not puniſhed with eternall death: We anſwer, that thoſe were puniſhed in Chriſt with a puniſhment, which both for the grievouſneſſe of the puniſhment, and for the dignity of the perſon who ſuffered it, is equivalent to thoſe eternall puniſhments, which were to be inflicted upon us for our ſins: As it is ſaid,Iſa. 53.6. He hath laid upon him the iniquity of us all. Againſt that which we affirm, That eternall death is the effect of all ſins, yea even of the leaſt, ſome thus diſpute: Ob. Like is not to be given to things unlike; but ſins are not like: Therefore all ought not to be puniſhed with eternall death. Anſw. There is more in the concluſion of this reaſon,The regenerate, though they ſin, are not puniſhed with this death, becauſe Chriſt hath ſuffered an equivalent puniſhment for them. Why the during of puniſhment ought to be alike to all ſins, but not the degree of puniſhment. Luke 12.47. Mat. 11.24. All ſins are not equall. then was in the premiſſes; for only this followeth to be concluded: Therefore all ſins ought not to be puniſhed with like puniſhment. For all ſinnes, even the leaſt, deſerve eternall puniſhment; becauſe all ſins offend againſt the eternall and infinite good. Wherefore, as concerning the durance and laſting of the puniſhment, all ſins are puniſhed with like puniſhment; but not as concerning the degrees of puniſhment: All ſins are puniſhed with eternall torments, yet ſo, as not with equall torments. The ſervant who knoweth the will of his Maſter, and doth it not, ſhall be beaten with many ſtripes. It ſhall be eaſier for them of the land of Sodome in the day of judgement, then for thee. Greater ſins ſhall be puniſhed with more grievous torments, and leſſer ſins with lighter, but both for ever.

Here the Stoicks object, That all ſins or vices are joyned with any one vice; and therefore all are like and equall: But neither is this conſequence of force, whereas alſo things unlike & unequall may be joyned together; neither is the Antecedent granted, that ſeemeth to be proved by the ſaying of James, He that faileth in one, Jam. 2.10. is guilty of all. But James ſaith not, that all ſins or vices concurre and are joyned with one: but firſt, that in the breach of one point the whole Law is violated; as the whole body is ſaid to be hurt, when one part is harmed: Then, that there concurreth with every ſin the fountain or cauſe of all other ſins, that is, the contempt of God. And this evill being ſeated in the heart, doth violate the love of God, and ſo all other parts of our obedience towards God: For no worke, which proceedeth not from the perfect love, dread & reverence of God, can agree with the Law of God, or pleaſe God. And yet have we experience that this hindreth not, but that which is infected with one vice, may be propenſe and prone to ſome ſins more, and to ſome leſſe, eſpecially ſince vices themſelves alſo are one oppoſite to another; by the one of which contraries, and not by both at one time, every man violateth vertue. Neither are thoſe principles alſo of the Stoicall Philoſophers to be granted: That how farre ſoever thou goe in ſinning, after thou haſt once paſt the line or middle, which is vertue, it is not materiall for the increaſing or augmenting the fault of paſsing beyond the line: and that all vertues are alike and equall one to another, ſo that no man is ſtronger then a ſtrong man. For, whereas ſin is a ſwerving from the middle, it is manifeſt, that how much greater the ſwerving is, ſo much is the ſin more grievous. And that vertues are both in the ſame, and in divers men, other-whiles greater, other-whiles leſſer, even as much as the qualities of the body are different in degrees, experience doth witneſſe: Wherefore in the judgement of God alſo there are degrees put as well of puniſhments as of ſins.

The uſe of this doctrine of ſin in the Church.It is requiſite that this doctrine be knowne in the Church: 1. That knowing how great an evill ſin is, we may yeeld the praiſe of juſtice unto God, who doth moſt ſeverely puniſh it. 2. That we may abhorre all ſins with our whole heart, and deſire the more earneſtly to be fenced and defended of God againſt all ſin. 3. That by extenuating or leſſning any, wee flatter not our ſelves in a conceit of our owne righteouſneſſe, or in hope of eſcaping. 4. That meaſuring our ſin by the Law of God, neither eſteeming evill for good, or good evill, we looſe not our conſciences when God bindeth them, nor bind them when God looſeth them: and acknowledging the remnant of ſin in us, and our manifold fallings, wee ſhould not deſpaire of pardon, flying to God the Mediatour with boldneſſe. 5. That alſo wee may be able to diſcerne our ſelves from the wicked and profane men, in whom ſin reigneth, and from all thoſe that ſin againſt the holy Ghoſt, and that wee may conceive in our mind hope and confidence of Gods mercy. 6. That wee lay not the cauſe or fault of our ſins and deſtruction on God, but remember that it is to be ſought in our ſelves. 7. That knowing there are degrees of puniſhments, and ſins, we adde not ſins to ſins, but conſider, that leſſer ſins ſhall be puniſhed with leſſer puniſhments, and greater with greater. 8. That remembring the ſins of Parents are puniſhed alſo in their poſterity, we ſpare not only our ſelves, but our poſterity alſo in avoiding ſins. 9. That we may give and render thankes unto God for this benefit, that he, for his owne glory, and the gathering and ſalvation of his Church, doth maintain and continue alſo amongſt the wicked ſome order of vertue and diſcipline. 10. That true and perpetuall thankfulneſſe may be kindled in us towards God, and his Son our Lord Jeſus Chriſt, in that he hath delivered us from theſe great evils, ſin, and the paines and puniſhment of ſin.

Queſt. 8. Are wee ſo corrupt, that wee are not all apt to doe well, and are prone to all vice?

Anſw. Indeed we are,Gen. 8.19. and 6.5. Job 14.4. and 15.14, 16, 35. John 3.6. Iſa. 53.6. except we be regenerated by the holy Ghoſt.John 3.3, 5. 1 Cor. 12.3. 2 Cor. 3.5.

The Explication.

THe Queſtion of Free-will, or of the power of mans will in well-doing, and performing obedience to God, occurreth next in order after the tract of Mans Miſery: For neceſſary it is to know, what ability man was of before his fall, and of what ſtrength after the ſame, that thence deſcrying aright the effects of the firſt ſin, we may be the more pricked forwards and provoked to humility, and to an earneſt deſire of Gods divine grace and protection, and finally unto thankfulneſſe towards him. For this doctrine of Free-will is a view or contemplation not of mens ability and excellency, but of their weakneſſe and miſery.

OF FREE-WILL.

The ſtate of the maine queſtion about Free-will. THE principall ſcope and queſtion of this diſputation is, Whether as man averted himſelfe from God; ſo on the other ſide hee be able by his owne ſtrength to returne to God, to receive grace offered by God, and to amend himſelfe. And further, Whether the Will of man be the first and principall cauſe why others are converted, others perſiſt in their ſinnes: and as well of the converted, as not converted, others are more, others leſſe good or evill; and in a word, doe either good or evill, ſome after one manner, ſome after another. To this queſtion the Pelagians and the like adverſaries make anſwer, That ſo much grace is both given of, and left by nature to all men, that they are able to returne unto God, and obey him: neither ought wee to ſeeke any other cauſe before, or above mans Will, for which others receive or retaine, others refuſe or cast away divine ſuccour and aide in avoiding ſinne, and doe after this or that manner order and inſtitute their counſels and actions. Contrariwiſe, we have learned out of the ſacred Scriptures, That no worke pleaſing to God can be undertaken or performed by any man without regeneration, and the ſ ••• all grace of the holy Spirit; neither can more or leſſe good be in any mans counſels or actions, then God of his free goodneſſe doth cauſe in them; neither any other way can the will of any creature be inclined, then whither it ſhall ſeeme good to the eternall and good counſell of God: and yet all the actions of the created will, both good and bad, are wrought freely. For the clearing hereof we are to conſider: 1 What the liberty of the will, or free-will is. 2 What difference there is of the free-will which is in God, and that which is in reaſonable creatures, Angels and Man. 3 Whether there be any liberty of mans will. 4 What manner of liberty of will is in man; or how many are the degrees of free-will, according to the foure estates of man.

1 What the liberty of will, or free-will is.

Liberty from bond, bondage, and miſery. LIberty ſometime ſignifieth a relation or reſpect, to wit, the power or right, that is, the ordering either of perſon or thing, made either by ones will, or by nature, to deale at his own arbitrement or motion, according to honest lawes, or order agreeable to his nature, and to enjoy commodities convenient for him, without inhibition or impediment, and not to ſuſtaine the defects and burdens or encombrances which are not proper to his nature. This liberty may be termed a liberty from bond and miſery, and it is oppoſed unto ſlavery. So God is moſt free, becauſe he is bound to no man: So the Romans and the Jewes were free, that is, ſtood not charged with forraigne governments and burdens: So a Citie is free from tyranny and ſervitude after a civill kind of freedome: So we, being juſtified by faith, are by Chriſt freed from the wrath of God, the curſe of the Law, and Moſes Ceremonies. But this ſignification of liberty appertaineth not to this preſent diſputation of free-will; becauſe it is agreed upon on all ſides, that we all are the ſervants of God, and are obliged by his Law, either to obey him, or to ſuffer puniſhment. Our Will alſo willeth many things freely, the liberty or power of performing whereof notwithſtanding it hath not.

Liberty from conſtraint.Secondly, liberty is oppoſed unto conſtraint, and is a quality of the Will, or a naturall power of a reaſonable creature, concurring with the Will: that is, a faculty of chuſing or refuſing any object or action repreſented unto it by the Ʋnderſtanding, by it owne proper motion, without any conſtraint, the nature of the Will remaining ſtill entire and free to doe this or that, or alſo to ſuſpend, forbeare, and deferre any action: as, a man may be willing to walk, or not to walk. And this is to put any thing in action upon mature deliberation, which is the proper manner of the working of the Will.

This liberty of Will is in God, Angels, and men; and their free-will is called free Arbitremen. That thing is called free, which is endowed with this faculty and liberty of willing or nilling: But Abitrement is the Will it ſelfe, as far as it followeth or refuſeth in her choice the judgement of the Underſtanding; for it compriſeth both faculties of the mind: to wit, both the judgement of the mind, or underſtanding of the object,What free-will is. & the Will either receiving or refuſing it. Free Arbitrement therefore is a faculty or power of willing, or nilling, or of chuſing, or refuſing any object repreſented unto it by the Ʋnderſtanding, by proper motion without conſtraint. And this faculty or power of the ſoule is called Arbitrement, Arbitrement. in reſpect of the mind, ſhewing unto the Will an object to be choſen or refuſed: and it is called free, in reſpect of the Will following of her own accord, and without conſtraint, the judgement of the mind or underſtanding.Free. For that is called free which is voluntary, and which is oppoſed to that which is involuntary and conſtrained; not which is oppoſed to that which is neceſſary: For that which is voluntary may well ſtand with that which is neceſſary, but not with that which is involuntary. As God and the holy Angels are neceſſarily good, yet not involuntarily and conſtrainedly againſt their will, but with moſt free will; becauſe they have the beginning and cauſe of their goodneſſe within themſelves, I mean,Conſtrained. free-will. But that is ſaid to be conſtrained, which hath only an externall beginning and cauſe of motion, and not alſo an internall, whereby it may move it ſelf to do on this or that manner.Neceſſary. Wherefore, there is ſuch a difference between neceſſary and conſtrained, as is between a generall and a ſpeciall: For, whatſoever is conſtrained is neceſſary; but not contrariwiſe, whatſoever is neceſſary is constrained. Whence there ariſeth a double neceſsity: A double neceſſity. A neceſsity of Ʋnchangeableneſſe, and a neceſſity of Conſtraint. The former may ſtand with that which is voluntary: the latter cannot.Contingent. The like difference is between things contingent and free. For, Whatſoever is free is contingent; but not contrariwiſe, all that is contingent is free.

2. What difference there is of the free-will which is in God, and that which is in reaſonable creatures, Angels and men.

Two things common to God and creatures in their will.TWo things there are common to God and reaſonable creatures, as touching the liberty of Will: 1. That God and reaſonable creatures do things upon deliberation and advice; that is, they chuſe or refuſe whatſoever objects, with an underſtanding going before the action, and a will accompanying the action of chuſing or refuſing. 2. They chuſe or refuſe any thing of their proper and inward motion without conſtraint: that is, the Will being fit in it owne nature to will the contrary of that which it willeth, or to ſuſpend the action it intendeth, of it owne accord inclineth to the one part, Pſal. 104.24. & 115.3. Gen. 3.6. Iſa. 1.19. Mat. 23.37.

Difference of liberty in God and his creatures:But the differences alſo of this liberty in God and in the creatures are three:1. In the Underſtanding. In the Ʋnderſtanding; becauſe God underſtandeth and knoweth all things of himſelf perfectly and from all eternity, without any ignorance or errour of judgment: but the creatures know neither of themſelves, neither all things, neither the ſame at all times; but they underſtand of God his will and works, ſo much, and at ſuch time, how much, and when it pleaſeth God to reveale unto them: And therefore many things they are ignorant of, and erre in many. The teſtimonies of this difference are:Mat. 24.36. Dan. 2.21. Iſa. 40.13. Heb. 4 13. Of that day and houre knoweth no man, no not the Angels of heaven, but my Father only. He giveth wiſdome unto the wiſe, and underſtanding to thoſe that underſtand: Who hath inſtructed the Spirit of the Lord? Neither is there any creature which is not manifeſt in his ſight. John 1.9. He lightneth every man that cometh into the world. In the Will. In the Will. The will of God is governed by no other, nor dependeth of any other cauſe but of it ſelfe. But the wils of Angels and men, are ſo the cauſes of their actions, that nevertheleſſe they are carried by the ſecret counſel of God and his providence to the chuſing or refuſing of any object; & that either immediatly by God, or mediately by inſtruments, ſome good, ſome bad, which it ſeemeth good unto God to uſe; ſo that it is impoſſible for them to do any thing beſide the eternall decree and counſell of God. And therefore the word 〈 in non-Latin alphabet 〉 , (that is, to be abſolutely his own, at his owne will, and in his own power,) whereby the Greek Divines expreſſe Free-will, agreeth more properly unto God, who perfectly and ſimply is his owne, and at his owne will. But of the creatures more rightly is uſed 〈 in non-Latin alphabet 〉 , (that is, voluntary and free) which word the Apoſtle uſeth to Philemon, Ver. 14. Hebr. 10.26. 1 Pet. 5.2. The teſtimonies and arguments of this difference are laid down in the doctrine of Providence. And, that God indeed is the firſt cauſe of his counſels, theſe and the like ſayings of Scripture doe teſtifie:Pſal. 115.3. Dan. 4.32. He hath done what ſoever he would. Who, according to his will, worketh in the army of heaven, and in the inhabitants of the earth. But that the wils and counſels of the creatures depend on Gods beck and permiſſion, theſe and the like ſpeeches doe prove:Gen. 24.7. Exod. 3.16. Acts 2.23. & 3.18. & 4.27, 28. The Lord ſhall ſend his Angel before thee, &c. Goe and gather the Elders of Iſrael together, &c. Him, being delivered by the determinate counſell and fore-knowledge of God, ye have ſlaine: But God hath fulfilled theſe things. Herod and Pontius Pilate gathered themſelves together, to doe whatſoever thine hand, and thy counſell had determined before to be done. I know, Jer. 10.23. that the way of a man is not in himſelfe, neither is it in man to walke, and to direct his ſteps. The Kings heart is in the hand of the Lord: Therefore the wils of Angels and men,Pro. 21.1. and all other ſecond cauſes, as they were created of God their firſt ſupreme and ſoveraigne cauſe, ſo are they ruled of him; but the will of God is ruled by no one of his creatures: becauſe as God hath no efficient cauſe without, and beſides himſelfe, ſo neither hath hee any moving or inclining cauſe; otherwiſe hee were not God, that is, the ſupreme and ſoveraigne cauſe of all his workes, and the creatures ſhould be inveſted in Gods room.The wils of the creatures are r led by God, not inforced. Moreover God ruleth and bendeth the wils of his creatures, and doth not draw or enforce them; that is, by objects repreſented to the mind hee effectually moveth, affecteth, and allureth the Will to will that which then the mind judgeth good, and refuſe that which ſeemeth evill.

In the will and underſtanding. In the Ʋnderſtanding and Will both together: becauſe God, as hee unchangeably knoweth all things ſo alſo he hath determined from everlaſting, and will unchangeab y all things which are done, as they are good; and permitteth them, as they are ſins. Now, as the creatures notions and judgements of things, ſo alſo their wils are changeable: ſo that they will that, which before they would not: and will not that, which before they would. For, ſeeing that all the counſels of God are moſt good, moſt juſt and moſt wiſe; he never diſliketh, correcteth, or changeth them, as oftentimes men do, when as they do perceive themſelves to have determined any thing unadviſedly before. Hither appertain thoſe ſayings, God is not as man, Num. 23.19. that hee ſhould lye. I am the Lord and change not. Object.Mal. 3.6. The unchangeableneſſe of Gods purpoſe taketh not away the liberty of his will. Hee that cannot change his counſell and purpoſe, hath not free-will; but God cannot change his counſell and purpoſe. which he hath once appointed: Therefore his will is not free. Firſt, we deny the Major: For not he which doth not change his purpoſe which he hath once appointed, hath no liberty of will; but he which could not purpoſe any other thing, being let by ſome external cauſe: But the liberty of God conſiſteth not in the change of his will or purpoſe, but in this, that God will all things (whatſoever he will) altogether with his will, and of himſelf, and could have had otherwiſe decreed, or not decreed all things, which he decreed from everlaſting, of the creation, preſervation, and government of things, according to theſe ſayings: With men this is impoſsible, Mat. 19.26. Luk. 18.27. but with God all things are poſſible. Theſe and the like ſayings ſhew, that God hath ſo appointed from everlaſting with himſelfe the creation of things, and the gathering and ſaving of his Church, not as if he could not have not done this, or not have appointed it otherwiſe; but becauſe ſo it ſeemed good to him: neither muſt men ſeek any ſuperiour cauſe then his will, of all his divine works which he exerciſeth in his creatures; neither is there any other neceſſity to be found in them, then which dependeth of the moſt free appointment of God himſelfe. For, as to reſolve of ſuch a purpoſe as is to be changed; ſo alſo to change it either to better or to worſe, is rather ſervitude or bondage, then freedome & liberty: for it proceedeth of ignorance or impotency. For they change their counſels and purpoſes, who either erre in taking them, or are not able to perform the counſell which they have taken. But to reſolve of ſuch a purpoſe, as might alike either have been decreed, or not decreed; and which after it is decreed, is neither changed, nor to be changed at any time, this is perfect and divine liberty. Now God, whatſoever he hath decreed, could either not have decreed it at all, or have decreed it otherwiſe. And that he changeth not that which he hath once decreed, the perfectneſſe of his nature, even his infinite wiſdome and goodneſſe is cauſe thereof. For moſt wiſely and rightly doth hee decree all things, and conſtantly perſiſteth in that which is good and right. Wherefore the immutability in God doth as well not diminiſh his liberty as his immortality, and other things which are proper unto his divinity. Secondly, if any man urge, That it is a point of liberty, not only to reſolve of any advice what he will, but after he hath reſolved, to be able either to follow it, or change it: We underſtand by thoſe things which have been already ſpoken, that this doth agree to the creatures, which may erre in their purpoſes, and therefore ſtand in need of changes and alterations; but not to God, who can never erre, and therefore requires no change of his purpoſe. Laſtly, if they reply, That not to be able to alter a purpoſe once undertaken, is a defect of ability or power; and therefore againſt the liberty of God: We anſwer, That the Antecedent of this reply is true, if the change of it be impoſſible by reaſon of ſome impediment, coming from ſome externall cauſe, or by reaſon of defect of nature or ability; but the Antecedent is moſt falſe, if the impoſſibility of change proceed from a perfection of that nature, which is not changed, and from a wiſdome and rightneſſe of that purpoſe which is unchangeable, and from a perſeverance and conſtancy of the will in that which is good and right: after which ſort it is apparent to be in God.

Gods directing of our will, taketh not away the liberty thereof.But againſt that, where it was ſaid, That the wils of all creatures are ſo guided by God, that neither they are able to will what he from everlaſting hath not decreed, neither not to will what he hath decreed for them to will, more queſtion is uſed to be made: 1. That which is ruled by the unchangeable will of God, doth not worke freely; the will of Angels and men is ruled by the unchangeable will of God: Therefore either it hath no liberty, or the choice which it maketh is not tied to the will of God. Anſwer we make to the Major by a diſtinction: It is not a free agent which is ſo ruled by God, as it hath no deliberation and election of his owne. But that which God ſo ruleth, as he ſheweth the object unto the underſtanding, and by it effectually moveth and affecteth the will to chuſe it; that doth notwithſtanding freely work, albeit it be inclined at the beck and will of God, whither hee will have it. For to work freely in the creatures, is not to work without any ones government, but with deliberation, and with a proper and ſelfe-motion of the will, although this motion be elſe-whence raiſed and ruled. Wherefore, it is not the immutability and operation of the divine will and providence, which is againſt this liberty, but a privation and conſtraint of judgement; which is an impulſion, or a motion proceeding not from an inward cauſe or faculty, but only from an outward cauſe, beſide or againſt the nature of that which is moved. Now, ſuch an impulſion falleth not into the will; but God moveth it, leading and bringing it on as it were by objects, to chuſe that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to ſhew and expreſſe it ſelf without an object; and,Act. 17.28. We are, live, and move in God: But, to be moved of no other cauſe but of himſelfe only, this is exceeding and infinite perfection and liberty, agreeing to God alone, which the creature cannot deſire, much leſſe arrogate and challenge unto it ſelfe, without notorious blaſphemy.

Neceſsity taketh not away libetry of will in us. This neceſsity proceedeth from Gods working in us, which rather preſerveth this liberty. Abſolute neceſsity doth not take away in God greater liberty: much leſſe can a leſſe abſolute neceſsity take away a leſſe liberty in us.Further, it may eaſily be ſhewed, That the neceſsity or immutability which ariſeth not from conſtraint, but from the nature of the will, or from the commotion of it, ſtirred by other cauſes, to chuſe or refuſe an object thought of by the mind, doth not at all withſtand or hinder the liberty of will: 1. Becauſe this neceſſity doth not take away, but effectuateth and perſwadeth the judgement of the mind, and free or voluntary aſſent of the will, inaſmuch as God doth cauſe and work in men both the notions & election of objects. 2. Becauſe God, albeit he is by nature, that is, by exceeding and abſolute neceſsity, good, and hath begotten his Son, and had his holy Spirit from all eternity: yet will he not by a conſtrained, but moſt free will, be, live, be bleſſed, and good, have his Son and holy Spirit, and will all his purpoſes and works to be good and juſt, although it be impoſſible that he ſhould will any thing contrary to theſe which he hath already determined. If then this abſolute neceſsity of willing things in God, doth not take away even the greateſt liberty; there is no doubt but that neceſſity, which is but only conditionall, that is according to the decree and government of God, doth not take away that liberty, which agreeth unto the creatures, that is, judgment and election, free and voluntary.Angels & Saints have greater liberty of will, and yet greater neceſſity. 3. The holy Angels and bleſſed men in the celeſtiall life, even by our adverſaries owne confeſſion, are indued with greater liberty of Wil, then we are in this life: But they neceſſarily will thoſe things only which are right and juſt, and hate & abhorre al things whatſoever are evil and unjuſt, becauſe they are made ſuch of God, and eſtablihed by him, and are ſo illuminated and guided by the holy Ghoſt, that they cannot other wiſe will or work: neither by this neceſſity of Willing thoſe things which are good and pleaſing to God, is the liberty of Wil taken away or diminiſhed in them; but rather is increaſed, and confirmed, as who with all willingneſſe chooſe and doe thoſe things only which are juſt. Fourthly,Many places of Scripture confirme the neceſſity of thoſe actions, the liberty of which yet both we and our adverſaries acknowledge. it is ſhewed by many teſtimonies of Scripture, that the Wils and voluntary Actions of good and wicked men, which our adverſaries maintaine to be and have been free, and we alſo, according to the right meaning of this word Liberty, doe willingly confeſſe, are ſo guided by the ſecret and unchangeable purpoſe of God, that they neither can or could either doe, or be otherwiſe. Wherefore either ſo many manifeſt places of Scripture muſt be denied, or openly corrupted: or it muſt be granted, that one and the ſame Action of the Wil is free & contingent in reſpect of the Wil, and neceſſary in reſpect of Gods government. Fiftly, it is declared by many places of Scripture,Contingent effects loſe not their contingencie, by reaſon of any neceſsity imported by Gods decree. The ſame is to be ſaid of the effects of the will, which are in reſpect thereof contingent, that is, free, and might as well not be done, as be done. that al contingent effects doe retain their contingency, which they have from the nature of their cauſes, although they be done by the unchangable determination of the purpoſe or providence of God: But al voluntary effects or motions are contingent in reſpect of the Wil, which by nature was alike able to have done the plaine contrary unto them. They therefore retain their contingency, that is, their liberty (for this is the contingency of the actions of the Wil) although they be ſo determined of by Gods Wil, that there can be no other. The reaſon of the Major in this argument is, for that God ſo moveth the ſecond cauſes, and by them bringeth to paſſe what he wil, that in the mean ſeaſon by this providence he doth not deſtroy or aboliſh their nature wch he gave them at their creation, but rather preſerveth and nouriſheth it: ſo that as concerning their nature, ſome work contingently, ſome neceſſarily, although in reſpect of the liberty of Gods purpoſe, al work contingently, and in reſpect of the unchangeableneſſe of his decree, all work neceſſarily, ſo as they doe. For when God by the riſing of the Sun lightneth the world, hee maketh not the Sun ſo, as if being riſen it did not neceſſarily lighten, or were apt by nature not to lighten: and yet it is in the power of God, either to change the nature of the Sun, or that remaining as it is, not to lighten the world: as he ſhewed in Egypt, and at the paſſion of Chriſt. In like manner, when the Quailes light at the Tents of the Iſraelites, and the Ravens carry meat to Elias, and one ſparrow falleth on the ground, God doth not make the nature of theſe living creatures ſuch, as could not be carried elſewhere: and yet that they can have no other motion then that which they have, by reaſon of the wil of God interpoſed & coming betweene, the Scripture plainly affirmeth. Whereof it is manifeſt, that as in other things, which work contingently, their contingency; ſo in the will, the liberty wch is given it of God, is not taken away, but rather preſerved by Gods government. Now then, if our adverſaries in their argument underſtand that Liberty which conſiſteth in the deliberation of the mind and free aſſent of the wil; we do not only grant, but alſo better maintaine then they the liberty of wil in all actions thereof: and ſo the Major of their argument ſhal be falſe, to wit, that thoſe things which are done by the unchangeable decree of God, are not done by the free-wil of men and Angels. For this liberty the providence of God doth ſo not hinder, but rather eſtabliſh and confirm, that without this, that liberty cannot ſo much as be: for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation, and doth inſpire into al by his vertue true notions and right election. But if they challenge a liberty unto the creature depending of no other cauſe wherby it is guided, we deny their whole argument, as knowing ſuch a liberty of creatures to ſtand againſt the whole Scripture, and that it onely agreeth unto God. For him alone doe all things ſerve: In him we live, and move, and have our being: he giveth unto all not onely life or power of moving themſelves, but even breathing too, that is, very moving it ſelfe.

The will worketh together with God, and is not meere paſsive.Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withſtand, it is even meere paſsive, and ſo worketh not at all. Anſw. This conſequence deceiveth them, becauſe in the Antecedent there is not a ſufficient ennumeration of thoſe actions which the will may have, when it is moved of God: For it is able not onely to withſtand God moving it, but alſo of it owne proper motion to aſſent and obey him. And when it doth this, it is not idle, neither doth it onely ſuffer or is moved, but it ſelfe exerciſeth and moveth her owne actions; and yet this is to be underſtood of the actions of the Will, not of the new qualities or inclinations which it hath to obey God. For theſe the Will receiveth not by her owne operation, but by the working of the holy Ghoſt.

The will of man withſtanding the revealed will of God, is yet guided by his ſecret will: and therefore reſiſting doth not eſiſt.Object. 3. That which withſtandeth the will of God is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore alwayes guided by the will of God. Anſw. The conſequence here faileth, becauſe there are four termes. For the Major is true, if both the revealed and the ſecret will of God be underſtood, ſo that ſimply and in all reſpects it bee withſtood, and that bee done which ſimply and by no meanes it would have done: that which is impoſſible to come to paſſe, becauſe of the omnipotency and liberty of God. But in the Minor, the will of God muſt bee underſtood, as it is revealed. For the ſecret decrees of Gods will and providence are ever ratified, and are performed in all, even in thoſe who moſt of all withſtand Gods commandements. Neither yet are there contrary wils in God: for nothing is found in his ſecret purpoſes, which diſagreeth with his nature revealed in his word: and God openeth unto us in his law what he approveth and liketh, and what agreeth with his nature and the order of his mind; but hee doth not promiſe or reveale how much grace hee will, or purpoſeth to give to every one to obey his commandements.

God, though the mover of wicked wils, yet not the mover of the wickedneſſe of the wils.Object. 4. If all motions, even of wicked wils, are raiſed and ruled by the will of God, and many of theſe diſagree from the law of God, and are ſinnes; God ſeemeth to bee made the cauſer of ſinnes. The anſwer is, That it is a Paralogiſme of the Accident. For, they diſagree from the law, not as they are ordained by, or proceed from the will of God (for thus farre they agree very well with the juſtice and law of God) but as they are done by men, or Divels: and that by reaſon of this defect; becauſe either they doe not know the will of God when they doe it, or are not moved by the ſight and knowledge thereof to doe it; that is, they doe it not to that end, that they may obey God, who wil ſo have it. For whatſoever is done to this end, it diſagreeeth not from the law, ſeeing the law doth not, but with this condition, either command or forbid any thing, if God hath not commanded a man to doe otherwiſe. So doth the Law of God forbid to kill any man, except whom God had commanded any to kill. Whoſoever then killeth a man, God not commanding it, he out of doubt doth ſin, and offendeth againſt the Law. Neither doth God diſſent from himſelfe or his Law, when he wil have ſome thing done either by his revealed or ſecret will, otherwiſe then according to the generall rule preſcribed by himſelfe in the law. For he hath ſuch ends and cauſes of all his purpoſes, as that they cannot but moſt exactly agree with his nature and juſtice.

Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on no other, which is in God. But the liberty of mans will is the image of the liberty which is in God: Therefore the liberty of mans will dependeth not, or is not guided by the will of God. Wee deny the Major. For ſeeing that every thing which is like, is not the ſame with that unto which it is like; to conceive in ſome ſort the liberty of God, it is enough that reaſonable creatures doe worke upon deliberation and free election of wil, albeit this election in the creatures is both guided by themſelves and others; in God, by no other then by his owne divine wiſedome. The image of a thing is not the thing it ſelfe: and the inequality of degrees taketh not away the image, as neither the likeneſſe and ſimilitude of ſome parts taketh away the diſſimilitude of others. Wherefore the liberty of reaſonable creatures both is governed of God, and is notwithſtanding a certain image of the liberty which is in God, becauſe it chuſeth things once known unto it, by her own, and free, or voluntary motion. For as of other faculties or properties, ſo alſo of liberty, it is impoſſible that the degrees ſhould be equall in God and his creatures; whereas all things are infinite in God, and finite in his creatures. Seeing therefore wiſdome, righteouſneſſe, and ſtrength in the creatures, is the image of the unmeaſurable wiſdome, righteouſneſſe, and power which is in God; a portion alſo of liberty agreeable and competent for the creatures may be the image of liberty which is in God.

Object. 6. If the creature cannot but do that which God will have done, and cannot doe what God will not have done; the will hath no active force, but is wholly paſsive, eſpecially in our converſion, which is the work of God: Likewiſe there is no uſe of lawes, doctrine, diſcipline, exhortation, threatnings, puniſhments, examples, promiſes, and laſtly, of our ſtudy and endeavour. We deny the conſequence,The will is not idle, or meer paſſive when God worketh by it; no more then the ſun, rain, and ſuch like inſtruments of Gods operation. We deny the conſequence, becauſe the firſt or principall cauſe being put, the ſecond or inſtrumentall cauſe is not thereby taken away: For as God lightneth the world and doth quicken the earth, bringeth forth corn, nouriſheth living creatures, and yet are not the inſtruments of Gods working idle, as the ſun, the rain, the earth, husbandmen and food: So God converteth men, ruleth their purpoſes, wils and actions, that is, teacheth and moveth them to approve and chuſe what he will, by lawes, by magiſtrates, by doctrines, by rewards, by puniſhments, and laſtly, by their owne will, all which he uſeth as inſtruments, not as if he could not without theſe enlighten the minde with notions, and incline the will; but becauſe it ſo ſeemeth good to him to exerciſe his power by theſe. If they reply, that that would neceſſarily come to paſſe ſo which is done, and even without them, and therefore they are in vain uſed. Wee deny the Antecedent:Albeit God was able to have wrought what he would without the will, yet becauſe he will work by the will, the working of the wil is not in vain. For although God were able to move mens wils without theſe, and if hee had ſo decreed to doe, men doubtleſſe ſhould doe without theſe, what now they do being moved by theſe: yet whereas God hath once ſo decreed the effects, as he hath alſo appointed their ſecond inſtrumentall and impulſive cauſes; that verily ſhall be done which God will have done, but yet not without middle and ſecond cauſes, by whoſe means and working coming between and interpoſed, God will bring his purpoſes and decrees to paſſe.Luke 11.13. He will give his holy Spirit to thoſe who ask him. Whom he hath predeſtinated, Rom 8.30. them hath hee alſo called. If they reply again, Although it be granted that theſe are not in vain in thoſe in whom God will ſhew his force, and be effectuall by them; yet in others who are not moved by them there is no uſe of them: Anſ. 1. Although there were no uſe, yet becauſe that it is not known unto us whom God will move or not move, wee are to labour in teaching and urging all, and to commit the event and fruit of our labour to God. Preach the word, be inſtant in ſeaſon, &c. 2 Tim 4.3 . Ezek. 3.19. If thou warn the wicked, and he turn not from his wickedneſſe, he ſhall die in his iniquity, but thou hast delivered thy ſoul. Anſ. 2. The conſequence followeth not from the denyall of one particular, to the denyall of the generall, or from an unſufficient ennumeration: For although many obey not teaching and admonition, neither are moved with rewards and puniſhments; yet this uſe is great, that by this means their naughtineſſe and ſtubborneſſe is opened, and ſo the juſtice of God made more manifeſt in their puniſhment.John 15.24. If I had not done works among them which none other man did, they had not had ſin. Rom. 1.19, 20. God hath ſhewed it unto them, to the intent that they might be without excuſe. Wee are to God the ſweet ſavour of Christ in them that are ſaved, and in them who periſh. Repl.2 Cor. 2.15. Externall diſcipline is called the righteouſneſſe of the fleſh; Therefore it dependeth on mans will. The conſequence of this reaſon is to be denied: which doth not hold from the poſition or putting of the ſecond cauſe, to the removing of the firſt cauſe. For as it followeth not, The Sun cauſeth day, therefore God doth not: ſo neither doth this follow, The unregenerate perform outward diſcipline; therefore they do it, God not cauſing it in them, nor ruling and directing them.

Object. 8. They alledge teſtimonies alſo, Which confirme that men doe evill or good with free will: As, The children of Iſrael offered free gifts unto the Lord. I have ſet before thee life and death, Exo. 25.2. & 35.3. Deut. 30.19. How the Scriptures admit liberty of will. good and evill, bleſsings and curſings: Therefore chuſe life, that both thou and thy ſeed may live. But in theſe and all the like places, only that liberty of mans will is affirmed, which hath been ſpoken of before that is, that the Will obeyeth or withſtandeth the precedent judgement of the underſtanding, with free and voluntary motion, without any conſtraint; but the government of God is not at all removed from voluntary actions: For it was ſhewed before, that this liberty of Will doth not ſtand againſt that neceſſity, which by the providence of God doth accompany it.

Object. 9. They bring forth teſtimonies alſo, in which neceſsity is removed and taken away from voluntary actions.Levit. 22.19. Acts 5.4. Of theſe ye ſhall offer willingly. Whiles it remained, appertained it not to thee? 1 Cor. 7.37. And after it was ſold, was it not in thine owne power? Hee that ſtandeth firme in his heart, that he hath no neceſsity, but hath power over his owne will, &c. As every man wiſheth in his heart, 2 Cor. 9.7. 1 Pet. 5.2. What neceſsity the Scripture removeth from voluntary actions. ſo let him give. Feed the flocke of God, caring for it not by conſtraint, but willingly. But theſe ſayings ſpeak of obligation or binding, which ſometimes is ſignified by the name of neceſſity, as the freeing from any bond by the name of liberty, as Levit. 22. Act. 5. partly of coaction or conſtraint, as 2 Cor. 9. and 1 Pet. 5. or alſo of need, as 1 Cor. 7. which yet may be referred to obligation or bond, by which the Parents are bound to have regard of the infirmity of their children. So alſo the power of Will in the ſame place ſignifieth the right or power of determining any thing, no obligation or bond hindering it. But the removing of any obligation or coaction doth not at all take away the unchangeableneſſe of voluntary actions, which unchangeableneſſe hangeth on the decree of God. For as wel his will, who is not bound, neither by any need or want conſtrained, is guided and moved by the purpoſe and counſell of Gods providence; as his, whom either bond or need conſtraineth to reſolve of any purpoſe. Wherefore the Scripture denieth not, that the will is moved and ruled by God, when it is not driven by bond, or want, or feare, to do any thing: for there are beſides theſe, many other reaſons and cauſes by which God can move it, either to will, or not to will.

How in Scripture God is ſaid not to will that which yet he will. Jer. 7.13, 14. Mat. 23.37.Object. 10. They bring places of Scripture which teſtifie, that men will, or doe ſomewhat, God bidding and willing otherwiſe. Becauſe I have called you, and ye have not anſwered, I will doe unto this houſe as I have done to Silo. Jeruſalem, Jeruſalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that which God would not, their actions did depend only on their owne will, and not of Gods. Anſw. It is a fallacy, concluding that which is in ſome ſort ſo, to be in all reſpects and ſimply ſo: For God will not the actions of ſinners as they are ſins; but hee will them as they are puniſhments of ſins, and the execution of his juſt judgement. Wherefore this conſequence holdeth not, God will not the actions of the wicked, as they are ſinnes; Therefore ſimply he will not have them to be done, but they depend only on the will of the wicked: For if God ſimply would them not, they could by no meanes be done. And except there were ſomewhat in them, which did agree with his juſtice and nature, he would not by reaſon of his goodneſſe, infinite and paſſing meaſure, ſuffer them to be done. If they reply, That God would things contrary to theſe which men doe, as it is ſaid, How often would I have gathered thee? and therefore it is done onely by the will of men whatſoever men doe: the ſame anſwer ſerveth, that God would the obedience of all his reaſonable creatures towards his Law, as concerning his commanding and approving it: For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity; but neither will he alwaies it, nor in all, as concerning his working and grace, whereby they who are directed and guided, doe that which God approveth and requireth. The Lord hath not given you an heart to perceive, and eyes to ſee, Deut. 29.4. and eares to heare, unto this day.

2. Whether there be any liberty in us, and what it is.

THat there is liberty of will in men it is proved: 1. Becauſe man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scripture: Let us make man in our Image, according to our likeneſſe. Gen. 1.26. Syrac. God made man from the beginning, and left man in the hand of his counſell. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, knowing, deſiring, and refuſing this or that object. And becauſe the definition agreeth unto man, therefore alſo doth the thing which is defined agree to him.

The doctrine of Originall ſin not overthrowne by that liberty, which we hold to be in man.Object. 1. If there be in man liberty of will, the doctrine of Originall ſin is overthrowne; for theſe are contrary: Not to be able to obey God, and, To have liberty of will. Anſ. They are not contrary, becauſe we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and ſhall have it in the life to come. Again, although the unregenerate are only able to will thoſe things which are evill; yet they will them upon deliberation, without conſtraint, even by their owne proper and inward motion; and therefore freely.

Ability to chuſe as well good as bad, is not neceſſarily joyned with free-will.Object. 2. He that hath not ability to chuſe as well good as bad, hath not free-will and arbitrement; but man hath not ability to chuſe as well good as evill: Therefore hee hath not free-will. Anſ. The Major conſiſteth of a bad definition of free-will: For the liberty of reaſonable creatures conſiſteth in the judgement and deliberation of the mind or underſtanding, and in the free aſſent of the Will; not in a power to will as well good as evill, or contrary. The good Angels, by reaſon of the wiſdome and rightneſſe of their judgement, and of the great and conſtant propenſion or readineſs of their will to that which they know to be good and right, cannot will evill and unjuſt things, but only things good and honeſt; and yet notwithſtanding they moſt freely chuſe and doe thoſe things which are juſt: Right ſo, men by reaſon of their in bred ignorance, and corrupt judgement of thoſe things which are to be done, and of the end, as alſo by reaſon of the ſtubbornneſſe & frowardneſſe of their will, can will only thoſe things which are evill, which alſo they follow and purſue with exceeding willingneſſe and pleaſure, untill they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it ſelfe only, or which is bound to none; Mans will is not ruled of it ſelf only, but of another, and is bound to the Law: Therefore it is not free. Anſw. The Major is true, if it be meant of that liberty which is in God; but falſe, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a ſhamefull barbarity, and a wretched ſlavery. But the true liberty of the creature is to be ſubject unto honeſt and juſt lawes, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a ſervant, and in bondage, is not free; but our will is a ſervant, and in bondage: The will of man is ſervant to ſin, and yet inclineth to ſin freely. Therefore our will is not free. Anſw. There is an ambiguity in this reaſon; for it affirmeth that to be ſimply ſo, which is but in ſome reſpect and ſort ſo: or the concluſion fetcheth in more then was in the premiſſes. That which is in bondage, is not free, that is, not in that reſpect or conſideration as it is in bondage: Our arbitrement or will is in bondage, to wit, under ſin: Therefore it is not free, that is, from ſin, which it is not able to ſhake off by any force which it ſelf hath, except it be freed and delivered by the grace of God. But thereof it followeth not; therefore ſimply no way it is free. For it is free, as touching the objects repreſented unto it by the underſtanding: becauſe it chuſeth or refuſeth them being once knowne; or ſuſpendeth and forbeareth her action by her owne and proper motion, without conſtraint. The ſumme of all is: We grant the concluſion, if free be taken for that which hath ability to do thoſe things which are good and pleaſing to God: (for ſo far is it in ſervitude under ſin, and hath power only to ſin) but we deny the whole, if free be taken for voluntary, or deliberative, which chuſeth the objects repreſented unto it by voluntary motion, not conſtrained or forced thereto by any externall agent.

4. What manner of liberty of will is in man, or how many are the degrees of free-will according to the foure eſtates of men.

IT is farther queſtioned, and it importeth much to the knolwedge of our ſelves to enquire, What manner of liberty, or to what actions the liberty which was in mans will before the fall extended it ſelfe: and, Whether it were any or none at all; and if it were any, In what ſtate it remaineth after the fall: and Whether it be reſtored; and, How, and by what meanes: and, How far forth it is reſtored. Whence it is apparent, that the degrees of free-will may moſt fitly be conſidered and diſtinguiſhed according to the foure eſtates of man: namely, of man not yet fallen into ſin, or fallen; or renewed and reſtored, or glorified: that is, what manner, and how great the liberty of mans will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it ſhall be in the life to come after glorification.

The firſt degree of liberty before the fall.The firſt degree of liberty in man not yet fallen, was a mind lightened with the perfect and certaine knowledge of God, and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God; but yet not ſo confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her owne proper and free motion, if hope or ſhew of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evill; or freely choſe good, but ſo, that it had an ability of chuſing evill: ſo that it might perſiſt in good, God preſerving it; and might alſo fall into evill, God forſaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it ſelfe, and by teſtimonies of Scripture God hath made man righteous; Eccleſ. 7.3. Rom. 11.32. but they have ſought many inventions. God hath ſhut up all in unbeliefe, that he might have mercy on all. In which words Paul teſtifieth, that God of eſpeciall deep wiſdome confirmed not the firſt man againſt the fall, nor allotted him ſuch a portion of grace, that he might not be ſeduced by the Divell, and moved to ſin; but that hee therefore permitted him to be ſeduced, and fall into ſin and death, that as many as were ſaved out of the common ruine, might be ſaved by his mercy alone: For, if nothing be done without the everlaſting and moſt good counſell of God, the fall alſo of our firſt Parents may be ſo much the leſſe exempted from it, by how much the more God had preciſely and exactly determined from everlaſting concerning his chief work, even mankind, what he would have done.

The creature can by no meanes retain that righteouſneſſe and conformity with God except God, who gave it, keep it; neither can be loſe it, if God will have it kept:James 1.17. according to theſe ſayings, Every good giving, and every perfect gift is from above, John 1.4. and cometh downe from the Father of lights. In it was life, and the life was the light of men, which lightneth every man that cometh into the world. Take not away thy holy Spirit from me. Pſal. 51.11. & 104.29. 2 Tim. 2.19. If thou hide thy face they are troubled. The foundation of God remaineth ſure, and hath this ſeale: The Lord knoweth who are his. And of our confirmation and eſtabliſhment in the life to come:Mat. 22.30. In the reſurrection they are as the Angels of God in heaven. As then man could not have fallen except God had withdrawne his hand, and not ſo forcibly and effectually affected his will, and ruled it in temptation; ſo neither could he perſiſt in integrity, when he was tempted, except God had ſuſtained and confirmed him, even as he confirmed the bleſſed Angels, that they ſhould not defect and fall away together with the other Apoſtates. Seeing therefore ſuch was the firſt mans eſtate, from which he wittingly and willingly fell; the crime and fault of ſin neither can, nor ought to be laid on God, but on man only, albeit notwithſtanding he fell by the eternall counſell and will of God.

The cauſes of humane reaſon refuted, which lay the fault of the firſt ſin on God.Humane reaſon fancying her owne wit, deriving the blame of ſin from her ſelf, when ſhe heareth theſe things, is troubled, and keepeth a ſtirre, and feigneth many abſurdities to follow, except ſuch a liberty of doing well or evill be given to man, that his perſeverance or falling depend of his owne will alone: Firſt, That God was the cauſe of that firſt ſin, and by conſequent, of all other ſins, as which came all of the firſt fall. Likewiſe, That he was the cauſe of the ſin of the Divell ſeducing man: eſpecially ſeeing the firſt ſinne is not to be accounted a puniſhment, as other ſins: for no ſinne had gone before, which ſhould be puniſhed with that ſinne: and therefore, ſeeing God would not will that as a puniſhment, he may ſeem to have willed it as a ſin. Anſw. But although there be nothing to the contrary why ſin may not be the puniſhment even of it ſelfe: whereas in the ſame action both the creature,How the firſt ſin might be a puniſhment unto it ſelfe, and to that end permitted of God. depriving himſelfe of that conformity which he had with God, might ſinne, and God depriving him of that good, which he of his owne accord caſteth away, might puniſh, as it is ſaid of covetouſneſſe, There is nothing worſe then when one envieth himſelfe: and this is a reward of his wickedneſſe. Yet notwithſtanding there are other ends beſides puniſhment,Syrac. 14. for which it was convenient for God to will the action both of the Divell and of man. God would the temptation of man, which was done by the Divell,Other ends and cauſes why God would the action, though not the ſin, both of Sathan and Adam. as a triall of man, by which it might be made manifeſt, whether he would perſevere in true piety towards God: even as God himſelfe did tempt Abraham immediately, when hee commanded him to doe that which hee yet would not have done. God would that aſſent of man, by which he did yeeld unto the Divell againſt the will of God, as a manifeſtation of the weakneſſe and feebleneſſe of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods ſpeciall inſtinct and aide. Likewiſe, he would have this done as an occaſion or way, to manifeſt his juſtice and ſeverity in puniſhing, and his mercy in ſaving ſinners: as Exodus 9. Romanes 9. Now God, reſpecting and willing theſe things in that perſwaſion and enticement of Sathan, and in mans aſſenting and yeelding thereunto, did notwithſtanding all this while hate the ſinne of both; and therefore did not will it, neither cauſe it, but juſtly permitted and ſuffered it to be done: For firſt, Whatſoever things God doth, they are alwaies juſt. 2. Hee was not bound unto man to preſerve and confirme him in goodneſſe. 3. He would have man to be tempted and to fall, that he might try mans perſeverance in true piety towards God. 4. That hee might manifeſt the weakneſſe of the creature. 5. That his fall might be an occaſion and way to manifeſt Gods juſtice and mercy. Theſe things very well agree with the nature and law of God. Now that they ſay, That man did not fall of his owne free-will, except hee had equall power as well to perſist in obedience, as to fall: the conſequence is not of force, becauſe they reaſon from an ill definition of mans liberty, which they imagine cannot ſtand, if it be determined and ruled by God. But the whole Scripture witneſſeth, that it ſufficeth for the liberty of the creature, if the Will be inclinable of it ſelfe to the contrary of that which it chuſeth, and doth of it owne accord chuſe that which the mind either liketh, or diſliketh.

And hence alſo is that diſſolved that they ſay, That man is not juſtly puniſhed of God, if he could not avoid his fall: For he that ſinneth willingly, or doth draw on himſelf the neceſſity of ſinning, is juſtly puniſhed, his owne conſcience accuſing him; neither is it unjuſt that he is forſaken of God, and deprived of the grace of the holy Ghoſt, who wittingly and willingly caſteth it away, and that he ſuffer the puniſhment of this his ingratitude and contempt of God, although he cannot, God forſaking him, doe otherwiſe: For none is forſaken of God, except he be willing to be forſaken: As, It muſt needs be that offences ſhall come, Mat. 18.7. but woe be unto that man by whom the offence cometh.

Gods deniall of grace no cruelty, but a way to greater mercy.At length they ſay, That God is made cruell, envious, and far from bounty and mercie, if he did not beſtow that grace upon man, without which he knew man could not ſtand or conſiſt in temptation; and yet would have him tempted of the Divell. But theſe and the like tauntings and reproachings of the workes and judgements of God, out of doubt are joyned with great impiety, becauſe they over-turn the ground and principle, which is the firſt degree and ſtep to godlineſſe and reverence towards God, that is, that whatſoever God doth, it is good and juſt, and not diſagreeing from his nature and law, whether the reaſon thereof be knowne unto us, or unknowne: Wherefore this anſwer ſhould ſuffice, that it diſagreeth not from the mercy and goodneſſe of God, whatſoever he doth. But there is not want alſo of other anſwers: As, that deniall of grace doth not diſagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occaſion of beſtowing a greater grace and benefit; as it is apparent in the fall and reſtoring of man againe, that that is not diſagreeing from mercy, or any other vertue, which doth appertaine to the manifeſting of the glory of the chiefe good, which is God: For although it be mercy not to rejoyce in the ruine or deſtruction of his creature, yet mercy ought not to fight with juſtice: now it is juſt, that more regard ſhould be had of the chiefe good, that is, God (both by himſelfe, and by others) then of all creatures. Wherefore very well doe agree together in God, his mercy, which will not the death of a ſinner; and his juſtice which ſuffereth mankind to fall, that by his fall the ſeverity and goodneſſe of God may appeare.

The ſecond degree of liberty after the fall.The ſecond degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this ſtate the Will verily doth worke freely, but it is carried to evill only, and can doe nought elſe but ſin. The reaſon is, becauſe the privation of the knowledge of God in the underſtanding enſued on the fall, and the want of inclination in the heart and will unto obedience; in whoſe ſtead blindneſs and averſneſſe from God ſucceeded, which man cannot ſhake off, unleſſe he be regenerated by the holy Ghoſt. Briefly, it is the fitneſſe and proneneſſe in man after his fall, being unregenerate, to chuſe only evill. Of this blindneſſe and corruption of mans nature after the fall it is ſaid:Geneſ. 6.5. Jer. 13.23. Syrac. 17.14. Mat. 7.18. Epheſ. 2.1, 3. 2 Cor. 3.5. All the thoughts of man are only evill. Can the Blackmoore change his skin? &c. Every man from his youth is given to evill, and their ſtony hearts cannot become fleſh. A corrupt tree cannot bring forth good fruit. We were dead in our ſins: by nature the ſons of wrath. Wee are not able of our ſelves to thinke any thing as of our ſelves. With theſe teſtimonies concurreth every mans experience, and the weary ſenſe of conſcience, which proclaimeth, that we have no liberty and proneneſſe of will to doe that which is good; but too great freedome and readineſſe to practiſe evill,Jer. 31.18. unleſſe we be regenerate: as it is ſaid, Convert thou me, and I ſhall be converted: Wherefore there is no love of God in us by nature; and therefore we have by nature no readineſſe to obey God.

The liberty which is in man now after his fall, and not yet regenerated and recovered, is the very bondage of ſin. Rom. 6.16.This liberty of the unregenerate is the moſt wretched ſervitude of ſin, and very death in ſins, whereof the Scripture teacheth in many places: Whoſoever committeth ſin is the ſervant of ſin. Know ye not, that to whomſoever ye give your ſelves as ſervants to obey, his ſervants ye are to whom ye obey, whether it be of ſin unto death, or of obedience unto righteouſneſſe? Promiſing unto them liberty, and are themſelves ſervants of corruption. Object. 1. Nothing more eaſie, ſaith Eraſmus, then to keep a mans hand from ſtealing. Againe, Socrates, Ariſtides, and many others have ſhewed and exerciſed many vertues: Therefore they had free-will to doe good before regeneration. Anſw. This is an ill definition of a good worke and free-will to doe good, which is a power of yeelding obedience pleaſing to God.2 Pet. 2.19. Free-will to outward good actions, without an inward faith and obedience, is not free-will to good. The unregenerate ſteale within by their luſt and deſire, though not by outward fact: that the unregenerate containe their hands, that is, obſerve outward diſcipline, this is alſo Gods benefit, who by his generall providence governeth alſo the hearts of the wicked, and bridleth their in-bred wickedneſſe, that it break not forth, and affect that which it would. But hereof it followeth not, that it is eaſie to begin inward obedience, or that to containe their hands from ſtealing is ſimply a good worke. Neither are theſe good workes before God, that is, pleaſing unto God, which have not joyned with them faith and inward obedience: But faith and inward obedience could not be in them, becauſe they were not regenerated. Repl. 1. The workes of the Law are good; Heathen men did the workes of the Law: Therefore the works of the Heathen were good: And by conſequence, Heathen men alſo, or unregenerate, had liberty of doing good. We anſwer to the Major by a diſtinction:The outward actions good in themſelves, are made evill by want of an inward faith. The workes of the Law are good; true, by themſelves: but they are made ill by an accident; and ſo are the works of the Law made ill by an accident of the unregenerate: becauſe they are not done by them for that end, and after that ſort which God commanded. Repl. 2. There remaine alſo many true notions in the minds of the unregenerate concerning God and his will, and the right ordering of their life: Wherefore the Will working according to theſe notions, and the direction of true reaſon, doth not ſin, but worketh well. Anſ. 1. Thoſe legall notions, whether they belong to the firſt,The remnants of ſpirituall life in the unregenerate are not ſufficient to make their workes good. or to the ſecond Table of the Decalogue, they are not perfect and ſufficient: And therefore God cannot be rightly worſhipped, according to theſe remaines or reliques of ſpirituall light, except there come thereunto the knowledge of God, and his divine will out of the Word of God, which is delivered to the Church. 2. Men not brought up in the Church, doe patch many falſe things with theſe true imprinted notions of nature, and do heap ſins upon errours. 3. Such is the frowardneſſe of the will and affections, even againſt the judgement of rightly informed and ruled reaſon, that they obey not ſo much as thoſe naturall notions, much leſſe thoſe which are to be adjoyned out of the Word of God. Wherefore alſo are thoſe complaints even of the Heathen: I ſee the better, and I like them, but I follow the worſe: and that accuſation of the Apoſtle,Rom. 1.18. The wrath of God is revealed from heaven against all ungodlineſſe and unrighteouſneſſe of men, which with-hold the truth in unrighteouſneſſe: wherefore thoſe notions, without the grace of the holy Ghoſt, do not engender true godlineſſe in them.

The praiſe and commendation which is given of God to our good works, doth not prove, that they proceed fr m our ſelves, but rather are his gifts. Rom. 9.30.Object. 2. God commendeth us for good workes: Therefore good workes are in our power and will. Anſw. This is a fallacy, concluding of that which is no cauſe, as if it were a cauſe. God commendeth our good workes, not becauſe they are or can be performed of us, without our renewing by the holy Ghoſt; but becauſe they are agreeable unto his Law, and good and pleaſing unto him: yea, becauſe they are his own gifts and effects in us, and we his inſtruments, unto whom he communicateth himſelfe and his bleſſings: according as it is ſaid, Whom he predeſtinated, them alſo he called. Repl. Who doth not in ſuch ſort work well, as that it is in his owne power to doe either well or ill, hee deſerveth neither commendation nor reward; but thoſe good things which men doe, are not in their power and arbitrement: Therefore they deſerve not either commendation or rewards for their vertues. Anſw. If the queſtion be of deſert, we grant the whole argument: For it is true, that no creature can deſerve or merit ought at Gods hand; neither ought the praiſe, or commendation, or glory be given to us, as if the good which we do were of our ſelves, it being God which worketh whatſoever is good in all. But if they ſay, that neither reward or commendation is juſtly given, more is in the concluſion then was in the premiſſes: For God, to teſtifie that righteouſneſſe pleaſeth him, and to ſhew forth more and more his bounty and goodneſſe, doth adorne it with free rewards.

How God is ſaid to wiſh our converſion and good works, and yet they not thereby proved to be in our power. Deut. 32.29. Luke 19.41.Obj. 3. What God doth wiſh and will to be done of us, that we are able to performe by our ſelves; but God doth wiſh and will our converſion, and our good works: Therefore we are able to performe them by our ſelves: And ſo conſequently, we need not the operation and working of the holy Ghoſt. Anſw. This reaſon is a fallacy, deceiving by the ambiguity or the word wiſh: For in the Major propoſition it is taken, as it uſeth properly to ſignifie: in the Minor not ſo. God is ſaid to wiſh, by a figure of ſpeech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is ſaid to wiſh in two reſpects: 1. In reſpect of his commanding and inviting. Two waies God is ſaid to wiſh any thing. 2. In reſpect of his love towards his creatures, and in reſpect of the torment of them that periſh, but not in reſpect of the execution of his juſtice. Repl. 1. Hee it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their owne power, and not in his who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in our ſelves to doe well. Anſw. We deny the Minor, becauſe it is not enough that God inviteth us: but our will alſo to do well muſt be adjoyned, which we cannot have but from God only. God therefore doth wiſh our converſion, and doth invite all unto it, that is, he requireth obedience towards his Law of all, he liketh it in all, and for the love which hee beareth unto his creature, hee wiſheth nothing more then that all performe it, and all be ſaved; but yet a will to performe it they only have, whom God doth regenerate by his Spirit: Yee have ſeen all that the Lord did before your eyes: Deut. 29.4. yet the Lord hath not given you a heart to perceive, and eyes to ſee, and eares to heare unto this day.

Object. 4. That which cannot be avoided, is not ſinne; The unregenerate cannot avoid ſinne: Therefore their workes are not to be accounted ſins. Anſw. We deny the Major:The inevitableneſſe of an ill action doth noth take away ſinfulneſſe from it. For it is enough to make ſin, if it be voluntary. And how much the more neceſſarily men ſin, with ſo much the greater will they ſin. They cannot therefore pretend neceſſity to cloak their fault. This doth the example of the Divell prove, who ſinneth ſo much the more grievouſly, how much the more neceſſarily hee ſinneth, wittingly and willingly ſtriving againſt God, and contumeliouſly deſpiting him. But they doe vainly and wickedly cavill, That the juſtice of God doth not impute thoſe ſins to the Divell, which he neceſſarily doth commit after his corruption. Likewiſe, That the Divell is now finally and without hope of pardon caſt away of God, but men have power yet in this life either to perſist in ſin, or to forſake it; and therefore thoſe actions only of theirs are ſins, in which ſin cannot be avoided: For God is wroth with all ſins of men and Divels, and puniſheth all ſins with eternall paines, or with equivalent puniſhment unto eternall. Neither doth therefore neceſſary and inevitable or unavoidable ſin ceaſe to be ſin, for that there is, or is not hope of obtaining recovery and pardon: For, whatſoever is committed againſt the Law of God, that is ſin, whether it can be avoided, or not avoided, whether he who ſinneth, forſaketh his ſin, or perſiſteth in it.

Object. 5. They who cannot but ſin, are unjuſtly puniſhed; but the unregenerate cannot but ſin: They who neceſſarily ſin, are juſtly puniſhed, becauſe they do it voluntarily. Therefore God doth unjuſtly puniſh them. Anſw. They who neceſſarily ſinne, are unjuſtly puniſhed, except that neceſſity come voluntarily, and by their owne will. But men have drawne upon them that neceſſity voluntarily in the firſt Parents, and themſelves alſo doe willingly ſinne: Therefore God doth juſtly puniſh them.

Object. 6. They who have not equall and like ability to chuſe good or evill, muſt needs be either all good, or all evill, The unregenerate have not like ability to chuſe good and evill, but only liberty to chuſe evill: Therefore they must needs be all alike evill. Anſw. If the argument be underſtood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regeneration are alike, and equally eſtranged from faith and converſion; yea, neither would they obſerve outward diſcipline & behaviour, except God bridled them, that they ſhould not commit outrage.Gen. 20.6. I kept thee, that thou ſhouldest not ſin againſt me. But if they conclude, that all muſt needs continue alike evill, when the holy Spirit moveth and inclineth their hearts and minds to converſion, there is more in the concluſion then in the former propoſitions: For as it is impoſſible, that they ſhould be converted whom God moveth not; ſo it is not only poſsible, but alſo neceſſary, that they whom he vouchſafeth the grace of regeneration ſhould be converted: All that the Father giveth me, John 6.37. Hoſ. 13.9. Iſa. 59.2. ſhall come unto me. Repl. It is ſaid, Thy deſtruction cometh of thy ſelfe, Iſrael. Your iniquities have ſeparated between you and your God: Therefore the cauſe of this difference, that ſome are converted, and ſome not, is in the will of man, and not in the beſtowing or withdrawing of Gods grace: that is, before the grace of regeneration is beſtowed, ſo are ſome better then others, as that they take that grace which others refuſe. But Hoſeas addeth an anſwer: In me only is thy help. He ſheweth that our ſafety doth ſo depend on God, that wee cannot have it without his ſingular mercy and grace: Wherefore deſtruction cometh of thoſe that periſh, as concerning the merit of puniſhment; but this taketh not away the ſuperiour cauſe, that is, Gods reprobation: For the laſt cauſe taketh not away the firſt cauſe. The ſame is anſwered to that of Eſaiah: Sins ſeparate the choſen from God for a time, the reprobate for ever; but yet the divine purpoſe and counſell of God going before, by which God decreed to adjoyne thoſe unto him, or to caſt them from him, whom it ſeemed good to him ſo to deale with.Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth.

Object. 7. He that hath no liberty to doe good, and eſchew evill, is in vaine preſſed with precepts and doctrine; but the unregenerate have not liberty to doe good workes and omit evill: Therefore obedience is in vaine commanded them. Anſ. The Major is to be denied; for when God doth ſuffer his will to be denounced to the wicked,The Word of God not without good cauſe declared to the unregenerate. either hee doth together lighten them, and move them within by his Spirit to obey his voice; or pricketh them with the pricks of conſcience, either to obſerve externall order and diſcipline, or not ſo much to perſecute the knowne truth, or he doth diſcover their hypocriſie and madneſſe oppugning it; or hee maketh manifeſt their weakneſſe and ignorance, and at length maketh them inexcuſable in this life, and in the laſt judgement. Repl. 1. Whoſe converſion and obedience dependeth of the grace of God, hee hath no need of exhortations and precepts; but in them alſo who are converted, their converſion dependeth of grace: Therefore precepts are vaine and needleſſe. We make anſwer to the Major by a diſtinction. If converſion depend of grace, ſo that the Spirit doth not adjoyne doctrine as an inſtrument, whereby to teach their minds, and move their hearts, let this verily be granted: although, as hath been before ſaid, there remaine as yet other uſes of doctrine. But when it hath pleaſed God by this inſtrument both to lighten, and move, or encline mens minds to faith and obedience, the Major is falſe: For it is written,Rom. 1.16. The Goſpel is the power of God unto ſalvation to every one that beleeveth. Repl. 2. It is not mercy, but cruelty to propound precepts and doctrine to thoſe who are denied the grace of obeying, and who are by it more hardened, and more grievouſly condemned: God therefore doth not this, who is exceeding mercifull. We deny againe the Major: 1. Becauſe Gods exceeding mercy doth not take away his juſtice. 2. Becauſe he ſo will have them to be made inexcuſable by the preaching of his heavenly doctrine, as that in the meane ſeaſon he rejoyceth not at their destruction and puniſhment: But for the manifeſtation of his juſtice, (whereof, that greater regard ſhould be had then of all the creatures, even Gods juſtice it ſelfe requireth) he will that which otherwiſe he abhorreth in his mercy and goodneſſe towards all creatures,Ezek. 18.32. I will not the death of him that dieth.

Object. 8. He that prepareth himſelfe to receive grace, by which he may do good work , 4. Readineſſe of mind to receive g •• c , is not before converſion, but after. 1 Sam 7.3. Act. 10.4. he now doth works pleaſing to God; but men prepare themſelves to receive grace: Therefore alſo before regeneration they do works pleaſing to God. We deny the Major, which yet theſe places ſeem to prove: Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptiſed of Peter, come up into remembrance before God. But in theſe and the like places, to prepare, or to have in readineſſe, or to confirme the heart, is not to do works before the converſion, by which God may be invited to beſtow the grace of regeneration upon men; but it ſignifieth, that a ready and firme will of obeying God, and perſevering in true godlineſſe, is ſhewed of thoſe which are already regenerated and converted: For the people of Iſrael had repented, when Samuel ſaid this unto them. For there goeth before in the ſame place, All the houſe of Iſrael lamented and followed the Lord. Act. 10.2. Likewiſe Cornelius, before he was taught of Peter, that Jeſus was the Meſſias, is ſaid to have been then godly and ſerving God, and ſo called and invocated on him, that his prayers pleaſed God, and were heard.

Albeit good workes are ſaid o be ours, ver •• t followeth ot, that we are n hors of then, but the inſ •• uments whereby the author worketh them.Object. 9. The workes which are not in our power to performe, are not our workes, neither are truly and properly ſaid to be done by us; but good workes are ſaid to be ours, and to be done by us: Therefore it is in our will to d them, or not to do them. We d ny the Major: For they are not therefore ſaid to be ours, or to be done by us, becauſe they are of our ſelves; but becauſe God worketh them in us, as in the ſubject, and by us as inſtruments: and that ſo, as our will doth them of her owne proper motion, although not except it berenewed, raiſ d, and guided by the holy Ghoſt. For being regenerated and moved by him, wee are not idle, but hee worketh in us, wee our ſelves alſo work well, and that freely without conſtraint: For by regeneration the Will is not taken away, but corrected, as which before would onely that which is evill, will now that which is good.Epheſ. 2.10. We are his workmanſhip created in Chriſt Jeſus unto good workes, which God hath ordained that we ſhould walk in them.

God helpeth us in working and yet beginneth our working in us.Object. 10. He that is holpen by another in converſion and in beginning good works doth ſomewhat of them himſelfe, before he is holpen: For he that hath help, beginneth the action; God helpeth us: wherefore it is of our ſelves to begin good works. The Minor is proved, Lord, I beleeve, help my unbeliefe: the Spirit helpeth our infirmity. Mar. 9.24. Rom. 8.26. Anſ. Nothing can follow in concluſion of meere particular propoſitions: For the Major here is not univerſall, ſeeing not only he may help who beginneth a work, but he alſo in whom it is begun, and accompliſhed by another. Now ſo doth God help us, that himſelfe doth firſt breed and engender in us true knowledge of him, and an inclination to obey him and the beginnings of good motions, and doth increaſe alſo and perfect the ſame begun by him. But he is therefore ſaid to help us, becauſe he doth ſo work in us, that we are not idle, but worke while hee worketh: and yet we are able no more to perſiſt, or to bring it to an end, without him, then to begin it: And therefore we, being enclined, moved, and governed by him, will alſo of our ſelves of our owne accord, and are able to work well, and do worke well, that is, becauſe God worketh good things not onely in us, but alſo by us, as joynt-workers with him:Phil. 1.6. & 2.13. Hee that hath begun this good worke in you, will performe it untill the day of Jeſus Chriſt. It is God who worketh in you both the will and the deed, even of his good pleaſure. Repl. The beginning, and proceeding, and accompliſhment of converſion is the free work and gift of God: Therefore mans will, when he is converted, doth nothing, but is meere paſsive. There ſhould be no uſe alſo (as hath been ſaid before) of lawes, diſcipline, doctrine, exhortations, and ſuch like. Anſw. We deny the conſequence of this reaſon: becauſe the reaſon proceedeth from the putting of the firſt cauſe, to the removing of the ſecond or inſtrumentall cauſe. Againe, it is a meere fallacy, concluding that to be ſimply ſo, which is but in ſome reſpect ſo: For, 1. The Will, as alſo the whole man renewed, is both the ſubject and instrument co-operating and joyntly working of his converſion,No generall preventing grace in us, which we have in our own power to me or refuſe; but the ſpeciall grace of the Spirit only worketh in us converſion the want whereof cauſeth our continuance in ſin. that is, is converted of God, and doth convert himſelfe: For the action of God converting and enclining the Will, goeth before the aſſent of the Will, not in time, but in nature only. 2. The holy Ghoſt regenerating and converting us, worketh in us both new qualities, in receiving whereof we are meere paſsive, and worke not our ſelves (for we cannot make to our ſelves a fleſhly heart of a ſtony, and God worketh in us even to will) and alſo new actions, in working which we are both paſsive and active: For we, being regenerated by Gods Spirit, are not ſtockes, but joynt-workers with him, becauſe we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghoſt worketh this regeneration not without precepts, doctrine and other means, but by them; becauſe it ſo pleaſed him. Wherefore they cannot be neglected without ſhewing an impious and wicked contempt of God himſelf. But here eſpecially our adverſaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to converſion: but this grace, preventing thoſe who are to be converted, is ſo far given to all, as it is in themſelves, or in their owne power to uſe it or refuſe it, that is, to be turned from, or to perſiſt in ſin. And then at length, they who have uſed rightly that firſt and univerſall grace preventing all men, that is, have by their liberty applyed themſelves to chuſe that good, unto the chuſing whereof they are ſolicited, but yet not effectually moved of God; unto theſe is given alſo the ſubſequent and joynt-working grace, ſo that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and perſevere. This they prove by ſentences of Scripture, which ſeem to hang the grace of God upon the condition of mans will:Zach. 1.3. Iſa. 1.19. Jer. 7.13. Turn to me, and I will turn to you. If ye conſent, ye ſhall eat the good things of the earth. I called you, and ye anſwered not. But it is certainly manifeſt out of the Scripture, that neither any man can be converted, except the holy Ghoſt be given him; neither is hee given to all men of God, but to thoſe only, whom he of his free mercy vouchſafeth this benefit: ſo that the cauſe is not to be ſought in men, but in God alone, why theſe, rather then they, beleeve Gods voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable nature of mans will: but not, both in reſpect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aſide or put off by us; & alſo in reſpect of the unchangeable decree of God, whereby God hath determined to leave ſome in ſin and deſtruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wils with new inclinations or powers, nor effectually to move them to yeeld obedience to the known truth. Neither do the teſtimonies teach otherwiſe which the adverſaries alledge: God willeth us to turne to him, that he may turne to us, that is, may turn away and mitigate our puniſhments, and beſtow his benefits upon us; not as if our converſion were in our own power, but becauſe he will effectuate & confirme theſe precepts and commandements in the hearts of his choſen. He promiſeth good things to thoſe who will obey him, not as if it were in our power to will obedience, but becauſe he will ſtirre up by his promiſes that will in us. Hee chargeth the ſtubborne with their wickedneſſe, not as if it were in their owne power to put it off; but becauſe he will, by accuſing their wilfull ſtubbornneſſe, take away all excuſe from them when he judgeth them. Againe, they urge,The will of receiving Gods grace goeth not before faith and converſion, but is part and the beginning thereof. Iſa. 55.1. Although no man can be converted to doe well without grace, yet not only the conſequent gifts and benefits of God, but the firſt grace alſo of his holy Spirit, whereby we are converted, all who are willing may have, ſeeing God promiſeth that he will give to all that will: As, All yee that thirſt, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. The will of receiving goeth before the receiving it ſelfe: Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent, as concerning the grace of converſion: for no man can deſire this, except he have the beginning of it in him. For, It is God who worketh in us both to will, and to doe. Phil. 2.13. Wherefore the will of beleeving and repenting is the very beginning of faith and converſion, the which whoſoever have true and unfeigned, it is increaſed and perfected in them, as it is ſaid, Hee that hath begun this good worke in you, will performe it.

Object. 11. They gather alſo & collect theſe ſayings, which promiſe Gods bounty with a condition of our obedience: As, If thou wilt enter into life, Mat. 19.17. Luke 10.21. Gods promiſes not unprofitable, though made with an impoſsible condition to the unregenerate, which yet is made poſsible to the regenerate by Chriſt. keep the commandements. Likewiſe, Do this, and thou ſhalt live. Out of theſe thus they reaſon: A promiſe which hath adjoyned an impoſsible condition, is unprofitable, and mocketh him unto whom it is made; but Gods promiſes have an impoſsible condition: Therefore they are all uncertain, yea never to be performed and nothing but a mockery. Anſ. We deny the Major: For the promiſe, even in thoſe who receive it not, hath this uſe, that it may be made manifeſt, that God doth not rejoyce at the deſtruction of any, and that he is juſt in puniſhing, when as he doth ſo invite them unto him, who through their ingratitude contemn and refuſe Gods promiſes. 2. We diſtinguiſh, that unto them indeed the promiſe is unprofitable, to whom the condition adjoyned is never made poſſible through faith & grace of juſtification by Chriſt, & of regeneration of the holy Ghoſt; but ſo it is made poſsible unto the elect: Wherefore God deludeth neither, but earneſtly declareth to both of them what they ought to be unto whom he giveth everlaſting life, and how unworthy they are of Gods benefits; and ſhal never be partakers of them, unleſſe by the free mercy of God they be exempted from deſtruction. Further alſo he allureth more and more, and confirmeth the faithful to yeeld obedience. Laſtly, they cite all other ſayings, which ſeem to place converſion and good works in the will of men: I have applied my heart to fulfill thy ſtatutes. Pſal. 119. He that is begotten of God keepeth himſelfe. 1 John 5.18. Theſe and the like ſayings attribute the work of God unto men: 1. Becauſe they are not only the object, but the inſtrument alſo of Gods working,Two cauſes why the workes of God are attributed to men. which the holy Spirit exerciſeth in them. 2. Becauſe they are ſuch an inſtrument, which being renewed and moved by the holy Spirit, doth alſo it ſelf work together, and move it ſelfe: For there is not one effect aſcribed unto the holy Ghoſt, and another to mans will, but the ſame to both; unto the holy Ghoſt, as the principall cauſe, unto mans will, as a ſecondary and inſtrumentall cauſe.

The third degree of liberty in man regenerated. The third degree of liberty belongeth to man in this life, as hee is regenerated, but yet not glorified; or in whom regeneration is begun, but not accompliſhed or perfected. In this ſtate the Will uſeth her liberty not only to work evill, as in the ſecond degree; but partly to do ill, and partly to do well. And this is to be underſtood two waies: 1. That ſome workes of the regenerate are good and pleaſing to God, which are done of them according to Gods commandement; but ſome evill and diſpleaſing to God, which they doe contrary to the commandement of God: which is manifeſt by the infinite fallings of holy men. 2. That even thoſe good works which the converted doe in this life, albeit they pleaſe God by reaſon of Christs ſatisfaction imputed unto them; yet are they not perfectly good, that is, agreeable to Gods Law, but unperfect, and ſtained with many ſinnes: and therefore they cannot, if they be beheld without Chriſt, ſtand in judgement, and eſcape damnation.The cauſe of the renewing and beginning of this liberty in man to good, is the Spirit working by the Will. The cauſe for which the Will beginneth to work well, is this: Becauſe by the ſingular grace or benefit of the holy Spirit mans nature is renewed by the Word of God, there is kindled in the mind a new light and knowledge of God, in the heart new affections, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to doe, according to theſe notions and inclinations, and ſo it recovereth both the power of willing that which God approveth, and the uſe of that power, and beginneth to be conformed and agreeable to God, and to obey him.Deut. 30.6. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed, that thou mayeſt love the Lord thy God with all thine heart. Ezek. 36.26. A new heart will I give you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your body and I will give you an heart of fleſh, and I will put my ſpirit within you, and cauſe you to walk in my ſtatutes. Act. 16.14. The Lord opened the heart of Lidia, that ſhee ſhould attend to thoſe things which were ſpoken of Paul. 1 Cor. 3.17. Why the Will in the regenerate uſeth liberty not only to good, but to evill alſo. Where the Spirit of the Lord is, there is liberty. The cauſes for which the will uſeth her liberty not only to the chuſing of good, but of evill alſo, are in number two: 1. For that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of God, neither as concerning our inclination to obey God; and therefore in the beſt men, while they live here, remaine ſtill many and great ſinnes both Originall, and others. 2. For that the regenerate be not alwaies ruled by the holy Spirit, but are ſometimes forſaken of God, either for to try, or to chaſtiſe and humble them; but yet are re-called to repentance, that they periſh not. Of the firſt cauſe it is ſaid,Rom. 7.18. I know that in mee, that is, in my fleſh, dwelleth no good thing: for to will is preſent with me, but I find no means to performe that which is good. Mar. 9.24. I beleeve, Lord, but help thou my unbeliefe. Of the ſecond cauſe it is ſaid,Pſal. 51.11. Take not thy holy Spirit from me. O Lord, why haſt thou made us to erre from thy waies, and hardened our heart from thy feare? Returne for thy ſervants ſake. The Lord our God be with us; Iſa. 63.17. 1 Kin. 8.57. that he forſake us not, neither leave us. Therefore the regenerate man in this life doth alwaies go either forward, or backward; neither continueth in the ſame ſtate.

Hence are deduced theſe two concluſions: 1. As man corrupted, before he be regenerated, cannot begin new obedience pleaſing and acceptable unto God; ſo he that is regenerated in this life, although he begin to obey God, (that is, hath ſome inclination and purpoſe to obey God according to all his commandements, and that unfeigned, though yet weak and ſtruggling with evill inclinations, affections, and deſires; and therefore there ſhine in his life and manners a deſire of piety towards God and his neighbour) yet can he not yeeld whole and perfect obedience to God: becauſe, neither his knowledge, nor his love to God is ſo great and ſo ſincere, as the Law of God requireth; and therefore is not ſuch righteouſneſſe as may ſtand before God, according to that ſaying,Pſal. 143.2. Enter not into judgement with thy ſervant: for in thy ſight ſhall none that liveth be juſtified. 2. They who are converted, can no farther retaine good inclinations, neither thoughts and affections, and a good purpoſe to perſevere and goe forward therein, then as the holy Spirit worketh and preſerveth theſe in them: For, if hee guide and rule them, they judge and do aright; but if he forſake them, they are blind, they wander, ſlip, and fall away: yet ſo, that they periſh not, but repent and are ſaved, if ſo be they were ever truly converted.1 Cor. 4.7. Phil. 1.6. & 2.13. What haſt thou that thou haſt not received? If thou hast received it, why rejoyceſt thou as if thou hadst not received it? I am perſwaded, that he who hath begun this good work in you, will performe it untill the day of Jeſus Chriſt. It is God that worketh in you both the will and the deed, John 15.5. even of his good pleaſure. Without me you can doe nothing. Who ſhall alſo confirme you to the end, that ye may be blameleſſe in the day of our Lord Jeſus Chriſt. 1 Cor. 1.8. and 10.13. God is faithfull, which will not ſuffer you to be tempted above that you be able, but will even give the iſſue with the temptation, that ye may be able to beare it. 1 Pet. 1.5. You are kept by the power of God through faith to ſalvation.

This doctrine, that the regenerate neither perfectly nor continually can obey God, and that,Reaſons to prove the former doctrine. as the beginning, ſo the continuance of our converſion dependeth of God, is confirmed, beſides theſe teſtimonies, by evident reaſons: as, 1. We receive all good things from God; much more then theſe good things, which are the greateſt of all,Jam. 1.17. that is, our conformity with God, and perſeverance therein.

2. Nothing can be done beſides the eternall decree of God; but the good works which the converted doe,Epheſ. 2.10. God from everlaſting did decree: We are his workmanſhip created in Christ Jeſus unto good workes, which God hath ordained that wee ſhould walke in them. Jer. 1.5. Before I formed thee in the wombe I knew thee, and before thou cameſt out of the womb I ſanctified thee. Wherefore they are able to doe neither more, nor leſſe of ſuch workes, then God hath decreed to worke in them by his Spirit.

3. The gifts of the holy Spirit are not in the will and power of men, but in the power of the Spirit, who diſpenſeth them. All theſe things worketh even the ſelfe ſame Spirit, diſtributing to every man ſeverally as he will. 2 Cor. 12.11. Epheſ 4.7. 2 Theſ. 3.2. Ʋnto every one of us is given grace according to the meaſure of the gift of Chriſt. All men have not faith. Now perſeverance in true godlineſſe, and a will and deſire to perſevere, and the craving of the confirmation, ſtrengthening and aide of the holy Spirit, are no leſſe the gift of the holy Spirit, then regeneration it ſelfe, and faith, and converſion, as hath been ſhewed before. Wherefore to perſevere in faith, and converſion, is no more in our power, then to beleeve, and be converted.

4. In whoſe power and arbitrement our perſeverance is, be is the preſervation of our ſafety: But God, and not we, is the author and preſerver of ſafety.John 10.28. No man ſhall plucke my ſheep out of my hand: Therefore our perſeverance is not in our owne power and arbitrement, but in Gods.

5. As our converſion, ſo alſo our perſeverance is the free gift of God: that is, As God findeth no cauſe in us why to convert us: ſo neither findeth he cauſe in us whereby he ſhould be moved to keep us being converted, that wee doe not defect or fall. For neither is there cauſe in us why he ſhould more keep us from falling away, then our Parents in Paradiſe: neither is the chiefe cauſe in the Saints themſelves, why God ſhould defend ſome rather then ſome, againſt temptations and ſins, as Samuel, and Joſaphat, rather then Sampſon, and David. But if to perſevere were in our power, or not to perſevere, then the cauſe of this diverſity ſhould be in us. Wherefore, perſeverance in godlineſſe, and abſtaining from ſin, is not to be aſcribed to our ſelves, but to the mercy of God.

But againſt the former ſentence, to wit, that even the beſt workes of the Saints in this life are not perfectly good; and therefore are not able to ſtand in the judgement of God, and to pleaſe God, but by the imputation of Chriſts ſatisfaction, the Papiſts oppoſe themſelves.

Object. 1. The Workes of Chriſt and the holy Spirit, ſay they, cannot be impure, and not pleaſe God. The good workes of the regenerate, Chriſt worketh in them by his Spirit. Wherefore it is neceſſary, and muſt needs be, that they are pure and perfect, and pleaſe God, even as they are conſidered in themſelves. For God cannot condemne his owne workes, although he examine them according to the rigour of his judgment. The good work of the regenerate are not perfect, ſo long as themſelves, who work joyntly with the ſpirit, are not perfect. We anſwer to the Major: The workes of God are pure, and worthy no reprehenſion, as the workes of God, and ſuch as God worketh; but not as they are depraved by the creature: neither are they alwayes pure, which are not the workes of God only, but the creatures alſo: For theſe, as they are of God, are voide of all fault: but as they are done by the creatures, they are good alſo, and without reprehenſion, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the ſentence of the Law, ſubject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.

Object. 2. God cannot condemne the members of his Son. There is no condemnation to them that are in Chriſt Jeſus. Rom. 8.1. The regenerate are the members of Christ: Therefore, even as they are conſidered of themſelves, they and their workes cannot be condemned in the judgment of God. Anſw. There is more in the concluſion then in the premiſses.The imperfections of the regenerate and their workes are blotted out, and pardoned in Chriſt. For this only followeth, that the Saints cannot be condemned: but this cometh in reſpect of Chriſt his ſatisfaction imputed to them, not in reſpect of their owne obedience, which pleaſeth God, not becauſe it perfectly agreeth with the Law, but becauſe the defects and faults which cleave unto it, are pardoned through Chriſt.

Object. 3. Chriſt in judgment will render unto every one according to his workes: But the ſeverity of Gods juſtice doth not render good according to workes, which are not perfectly good: Wherefore the workes of Saints are ſo perfect, as that they cannot be condemned in the judgement of God. We anſwer unto the Major: The juſtice of God doth not render good, but according unto perfect workes, if hee judge legally, according to the covenant of perfect obedience towards the law. But he rendreth good alſo according to the imperfect workes,How Chriſt will render unto every one according to his workes. and ſuch as deſerve damnation, except the ſin that cleaveth unto them be pardoned, when as he judgeth according to the Goſpel, that is, not according to the covenant of workes, or our owne obedience, which ſhould ſatisfie the law, but according to the covenant of faith, or of the righteouſneſſe of Chriſt applied unto us by faith; and yet according to workes as according to the tokens or teſtimonies of faith, from which they proceed, and which they, as effects thereof, doe ſhew to be in men.

Object. 4. The Scripture in many places aſcribeth perfection of good workes to Saints, even in this life, and ſaith that they are perfect, and did walke with their whole and perfect heart before God. I have ſought thee with my whole heart. Pſal. 119.10. Pſal 119.2. Geneſ. 6.9. 2 Chro. 15.17. Matth. 5.48. In what ſenſe the Scripture ſometimes aſcribes perfection of works to the regenerate in this life. And in the ſame Pſalme, Bleſſed are they that keepe his teſtimonies, and ſeeke him with their whole heart. Noah was a juſt and upright man in his time. The heart of Aſa was perfect in all his dayes. Be ye perfect, as your Father in heaven is perfect. Anſw. Firſt, theſe and the like ſpeeches ſpeake of that perfection which is not of degrees, but of parts, or of the integritie and ſincerity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree alſo which the law requireth in us. Such a perfection have not the regenerate in this life: They have indeed all the parts of obedience begun in them, but yet weakely; ſo that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof, untill they enjoy the life to come. The perfection of parts, is the integrity of obedience, or whole obedience begun according to the whole law; or it is a deſire and endeavour to obey God, and withſtand corrupt luſts, according not to ſome onely, but to all the commandements of his law. The perfection of ſincerity, is a deſire or ſtudy of obedience and godlineſſe, not feigned, but true and earneſt, albeit ſomewhat be wanting to the parts, as touching the degree. This perfection, to wit, both the integrity and ſincerity of obedience, is in all the regenerate. For unto them it is proper to ſubmit themſelves to the commandements of God, even to all without exception, and to begin in this life all the parts of true godlineſſe or obedience. This is called alſo the juſtice of a good conſcience, becauſe it is a neceſſary effect of faith, and pleaſeth God through Chriſt. And albeit in all men, even in the moſt holy, much hypocriſie remaineth, as it is ſaid,Rom. 3 4. Every man is a lyar: yet there is a great difference betweene them who are wholly hypocrites, and pleaſe themſelves in their hypocriſy, having no beginning or feeling of true godlineſſe in their hearts; and thoſe, who acknowledgeing and bewailing the remnants of hypocriſy which are in them, have withall the beginning of true faith and converſion unto God. Thoſe hypocrites are condemned of God: theſe are received into favour, not for this beginning of obedience in them, but for the perfect obedience of Chriſt, which is imputed unto them. And therefore to this declaration or expoſition another is alſo to be added: That they who are converted, are perfect in the ſight of God, not only in reſpect of the parts of true godlineſſe which are all begun in them, but alſo in reſpect of the degrees of true and perfect righteouſneſſe of Chriſt imputed unto them, as it is ſaid:Coloſ. 2.10. Heb. 10.14. 1 Cor. 2.6. & 14.20. Epheſ. 4.19. Ye are all complete in him. With one offering hath he conſecrated for ever them that are ſanctified. But they reply, That the perfection alſo of degrees is attributed unto the Saints in the Scripture 〈◊〉 Wee ſpeake wiſdome among them that are perfect. Be perfect in underſtanding. Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man, and unto the meaſure of the age of the fullneſſe of Chriſt. But theſe places alſo doe not call them perfect in reſpect of the law of God, that is, in reſpect of the degree of knowledge and obedience which the law requireth in us: but in reſpect of the weaker, who have leſſe light, and certainty and readineſſe, confirmed by uſe and exerciſe to obey God, to reſiſt carnall luſts, and to beare the croſſe. For ſo is this perfection expounded, That we be no more children, Epheſ. 4.14. Heb. 5.14. Philip. 3.12. wandring and carried about with every winde of doctrine. Not as though I had already attained to it, or were already perfect. They oppoſe againſt theſe anſwers a place out of John,1 John 4.17, 18. Herein is the love perfect in us, that we ſhould have boldnes in the day of judgement: for as he is, even ſo are we in this world. There is no feare in love, but perfect love caſteth out feare; for feare hath painfulneſſe: and he that feareth is not perfect in love. But S. John meaneth not that our love towards God,Our regeneration and newneſſe of life doth aſſure us of juſtification, as being an effect thereof. Rom. 5.5. but Gods love towards us is perfect, that is, declared and fully known unto us by the effects or benefits of God beſtowed upon us in Chriſt: Or, as Saint Paul ſpeaketh, Rom. 5. where hee ſaith, That the love of God, ſhed abroad in our hearts by the holy Ghoſt, is the cauſe, why wee doe without feare, and with boldneſſe expect the day of Judgement; and of this mercy and free love of God towards us, he ſignifieth, that by this token or teſtimony we are aſſured, becauſe in this life we are reformed by the holy Spirit to his Image: For, by our regeneration we are aſſured of our juſtification, not as by the cauſe of the effect, but as by the effect of the cauſe. Now, though regeneration be not perfect in this life, yet if it be indeed begun, it ſufficeth for the confirmation and proving of the truth of our faith unto our conſciences. And theſe very words, which S. John addeth, Love caſteth out feare, ſhew, that love is not yet perfect in us, becauſe wee are not perfectly delivered in this life from feare of the wrath and judgement of God, and eternall puniſhment:John 3.21. 1 John 3.23, Pſal. 119. For theſe two contrary motions are now together in the godly, even the feare and love of God in remiſſe and low degrees, their feare decreaſing, and their love and comfort, or joy in God increaſing, untill joy get the conqueſt, and perfectly caſt out all trembling in the life to come, when God ſhall wipe away every teare.

Theſe places of Scripture are to be underſtood of the uprightneſſe of a good conſcience, not of any perfect fulfilling of the Law in the godly.Object. 5. Hee that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. If our heart condemne us not, then have we boldneſſe towards God. I have not declined from thy Law: Therefore the good workes of the regenerate may be alledged, and ſtand in Gods judgement as perfectly anſwerable unto his Law. Anſw. Theſe and the like ſayings doe not challenge to the godly in this life perfect fulfilling of the Law; but the uprightneſſe of a good conſcience, without which faith cannot conſiſt or ſtand: as neither can a good conſcience without faith. As it is ſaid, Fight a good fight, having faith and a good conſcience. 1 Tim. 1.18, 19. And, Then being juſtified by faith, Rom. 5.1. wee have peace towards God through our Lord Jeſus Chriſt. For, a good conſcience is a certaine knowledge that we have faith, and a purpoſe to obey God according to all his commandements, and that wee and our obedience, though maimed and ſcarce begun, pleaſe God; not for that it ſatiſfieth his Law, but becauſe thoſe ſins and defects which remaine in us, are forgiven us for the ſatisfaction of Chriſt which is imputed unto us: For as new obedience is begun by faith, ſo by faith alſo it pleaſeth God. Wherefore the godly ſlacke not to bring forth their life into the light, neither ſhake and ſhiver they at the Tribunall of Chriſt, but comfort themſelves with the conſcience, or inward knowledge thereof.

Object. 6. Give diligence to make your calling and election ſure: 2 Pet. 1.10. 1 John 3.9. for if you do theſe things, ye ſhall never fall. Whatſoever is borne of God, ſinneth not. Anſ. Theſe ſentences in times paſt the Pelagians alſo and Cathariſts, and now the Anabaptiſts abuſe, to eſtabliſh perfection of new obedience in the regenerate: but to fall and to commit or doe ſin, ſignifieth in thoſe places of Peter and John to have reigning ſin, and to yeeld unto it, and perſevere in it: and in this ſort the regenerate ſin not. But that there remaine notwithſtanding remnants of ſin and defects in them, is expreſly ſhewed: If we ſay we have no ſin, the truth is not in us. 1 John 10.

Mat. 6.22. Luke 11.34. The ſimilitude which is uſed by Chriſt, calling the eye the light of the body, doth not inforce the lightſomneſſe of the mind.Object. 7. The light of the body is the eye: if then thine eye be ſingle, thy whole body ſhall be light: hereof they gather, That the minds of the regenerate are ſo purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly anſwerable to the Law. But ſeeing the ſpeech of Chriſt is conditionall, it is manifeſt, that neither the Antecedent nor Conſequent, but only the ſequele thereof is affirmed; and that the Antecedent alſo being ſuppoſed, the Conſequent is no otherwiſe put then the Antecedent: Wherefore Chriſt doth not affirme by this ſimilitude of the eye guiding the body, that the minds of men are lightſome, and ſo all their actions to be well directed, and without ſin; but rather he accuſeth the frowardneſſe of men, who goe about to oppreſſe and put out even that light which is left them by nature,Rom. 1.18. and doe with hold the truth, as S. Paul ſpeaketh, in unrighteouſneſſe; and therefore are wholly, that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but ſo far ſuppoſed, as the purity and light of mens minds is ſuppoſed: For the light of nature being ſuppoſed, actions morally good follow; ſpirituall light ſuppoſed, actions alſo ſpiritually good, or good workes follow: imperfect illightning ſuppoſed, imperfect obedience; perfect illightning ſuppoſed, perfect obedience alſo followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred untill the life to come.1 Cor. 13.9, 10. (For we know in part, and we propheſie in part, but when that which is perfect is is come, then that which is in part ſhall be aboliſhed) therefore neither in other parts perfect conformity with the Law can be in this life: yet nevertheleſſe, even now concerning imputation of perfect purity, it is true, that the godly are pure and without ſin in the ſight of God, when he beholdeth them in Chriſt, which is then, when the light of faith is kindled in their hearts. So alſo that is to be taken: Chriſt gave himſelfe for the Church, Epheſ. 5.25, 26, 27. that hee might ſanctifie it, and cleanſe it by the waſhing of water, through the word, that he might make it unto himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy, and without blame: For the Baptiſme of water, by reaſon of the word of promiſe adjoyned, ſignifieth and ſealeth to the faithfull a cleanſing by the bloud of Chriſt, which is moſt perfect, and preſenteth us in this life unblameable before God: and a cleanſing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacifie and quiet our conſcience.

There are alſo objections againſt the ſecond part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to perſevere in righteouſneſſe, or to depart from it. Object. 1. They who have liberty (ſay they) to chuſe good, have liberty to perſevere The regenerate have liberty to chuſe good. Where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17. Therefore they have power to perſevere. Anſw. If the concluſion of this reaſon be rightly meant, the whole reaſon may be granted, to wit, That the regenerate have ſo farre forth liberty to perſevere, as they are lightned and guided by the holy Ghoſt: For the liberty which they have to chuſe good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either alwaies, or ſo, that this perſeverance dependeth of themſelves, there will be more found in the concluſion, then was in the premiſſes: and that for two cauſes: 1. Becauſe they have liberty alwaies to perſevere, who are never deſtitute of the guiding of the holy Spirit: which ſhall be in the life to come. 2. Becauſe their liberty alſo to good, who are never forſaken of the holy Spirit, yet dependeth not of themſelves, but of God. But here they reply: Hee that is not forſaken of the holy Ghoſt, except himſelfe firſt with-ſtand the motion of the holy Ghoſt, hath alwaies the aide and aſsiſtance of the holy Ghoſt ready, that hee may perſist in that good which hee purpoſeth; But the godly are not forſaken of the holy Ghoſt, unleſſe themſelves firſt with-ſtand him: Therefore they have alwaies the aſsiſtance of the holy Ghoſt ready, that they may perſevere. But hee who hath this, hath in his owne power to perſevere, or to decline: becauſe the cauſe is in his owne will alone why he doth either obey or reſiſt the Spirit moving him. When wee deny the Minor of this reaſon, they prove it thus: The justice of God doth not inflict puniſhment, but on thoſe who ſin; but to be forſaken of the holy Ghoſt, is a puniſhment of ſin and unthankefulneſſe: Therefore no man is forſaken of the holy Ghoſt, but who hath firſt deſerved that forſaking through his owne ſtubbornneſſe. The anſwer hereof is double:The regenerate deſerve the departure of Gods Spirit from them through their manifold ſins, which yet the mercy of Chriſt and his power preſerveth in them. 1. The argument may be granted, as concerning the regenerate: For in them, as long as they are in this life, there is alwaies ſuch remaining of ſin, as they deſerve not onely temporall, but eternall deſertion and forſaking: and although, becauſe the ſinne which remaineth in them, is forgiven them of Chriſt, therefore they are freed from everlaſting puniſhment; yet are they not free from chaſtiſement, ſo long as the remnants of ſinne abide in them. There is therefore in reſpect of their ſinnes alſo alwaies moſt juſt cauſe why ſometimes for a ſeaſon God would bereave them of the grace and guiding of the Spirit: As it is ſaid, And the wrath of the Lord was againe kindled against Iſrael, 2 Sam. 24.1. and hee moved David against them in that he ſaid, Goe and number Iſrael and Judah. 2. We anſwer to the Minor,Every forſaking, or rather ſleeping as it were of the holy Ghoſt in the regenerate, is not a puniſhment, neither done to that end. That every forſaking is not a puniſhment, or done to that end as to puniſh: but ſometimes alſo for triall, that is, for to make knowne and open the weakneſſe even of the beſt and holieſt, both to themſelves and others, that they may learne, that they cannot for one inſtant or moment ſtand againſt the tentations and aſſaults of Sathan, if they be not preſently ſuſtained and ruled by the conduct of the holy Spirit; and that ſo they may be made more watchfull, and more earneſt to call hereafter for the aſſiſtance of the holy Spirit, and to beware of relapſes and fallings. Laſtly, that both in this life, and in the world to come, they may the better know and ſet forth their own unworthineſſe, and the mercy of God towards them, who hath reclaimed and re-called them out of ſo many and grievous ſins unto himſelf, and having deſerved a thouſand times death and deſtruction, hath not yet ſuffered them to periſh. For theſe cauſes it is ſaid,2 Cor. 12. Leſt I ſhould be exalted out of meaſure through the aboundance of revelations, there was given unto me a prick in the fleſh. And, God hath ſhut up all in unbeliefe, that he might have mercy on all. Againſt this they ſay,Rom. 11. That God doth promiſe the aſsiſtance of his holy Spirit to all that aske it. But this is generall only concerning finall perſeverance, but not ſo as touching continuall perſeverance: For God promiſeth no where that he will ſo guide his Saints by his Spirit in this life, that they ſhall never fall.

By this which hath been ſaid, that objection alſo vaniſheth to nothing, when they ſay, That the converted, ſeeing they have in their own power to depart from that which is right, and to reſiſt, have alſo perſeverance in their owne power: For although he conſtraineth not, or violently draweth their wils, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wils in this life, there is nothing more prone then they to evill: yet as touching the counſel, purpoſe, and working of God, evidence of truth conſtraineth even the adverſaries themſelves to confeſſe, that it cannot be, but that the will of man muſt then obey, when God, according to his everlaſting counſels, hath decreed forcibly to move and encline it either to converſion or to perſeverance. Neither doth this immutability and efficacy of Gods purpoſe take away the liberty of will in the converted, but rather increaſeth and preſerveth it; and how much the more effectually God moveth it, with ſo much the greater propenſion and readineſſe it both will and doth good, which the example of the bleſſed Angels confirmeth. This is alſo more frivolous that they ſay. That the godly are made careleſſe and ſlothfull, and the deſire to perſevere is diminiſhed in them, if they heare that their perſeverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and returne it upon our adverſaries; ſeeing nothing doth more give an edge unto the Saints, and thoſe who are indeed godly, to a deſire and endevour to beware of falling, and to a daily and earneſt calling upon God, then if they knew, that they cannot ſo much as one moment ſtand againſt the tentation of the Divell and their fleſh, except by the vertue and inſtinct of the holy Spirit they be withdrawn from evill, and be forcibly moved to good: but contrariwiſe that opinion, as experience teacheth, maketh men careleſſe and leſſe minding to beware of ſin, by which men imagine, that it is in their own power to depart from God, liſtning a while, and yeelding to their owne luſts, and to returne again to God, as oft as themſelves think good ſo to do. Now, if ſo be this ſentence concerning true perſeverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a careleſneſſe and contempt of God: it is both fooliſh and injurious to judge of the elect and godly by their humour, or for their frowardneſſe to hide and ſmother the truth.

Laſtly, againſt the defects of liberty in the ſecond and third ſtate of degree of man, they object after this ſort: If the whole converſion and perſeverance doe ſo depend on Gods will, and be the worke of God in men, that neither they can have it in whom he doth not worke it, neither they cannot but have it, in whom he will worke it: then not only the liberty, The working of he inſtrumentall cauſe, which is our will, is not taken away, when we put the working of the principall cauſe, which is God. but all the action and operation of the Will is taken away, and there remaineth only that it be conſtrained, and ſuffer: which is againſt the Scripture, experience the inward ſtrife and combate of the godly, & our own confeſsion. But we anſwer, that the Wil is not therfore taken away, when as it doth not reſiſt the Spirit forcibly moving it: For to aſſent alſo and obey is an action of the Will. But when they reply, That we make that obedience of the Will in converſion and perſeverance wholly the worke of God, and ſo leave nothing to the Will what to do; they run into another Paralogiſme of conſequent, whereas they remove the working of the ſecond or inſtrumentall cauſe, for that the firſt cauſe or principall agent is put: For that which is ſo wholly the work of God in man, that man is onely as the ſubject in which God worketh, in that we grant the Will is only paſsive, and ſuffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is ſo the work of God, that the Will of man is not only the object, but the inſtrument alſo of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only paſsive, but both active and paſsive, foraſmuch as it is to this end moved of the Spirit to worke, that it ſelfe might doe that, which God will work by it: which alſo cometh to paſſe in all the good actions of the Will; even as in ill actions alſo, when it is incited either by the Divell or other cauſes, it ſelfe is not in the meane ſeaſon idle. Wherefore in Ezekiel it is added, I will cauſe you to walke in my ſtatutes, and ye ſhall keep my judgements, and doe them.

The fourth degree of liberty is in man perfectly regenerated after his glorification. The fourth degree of liberty is in man perfectly regenerated after his glorification, or after the end and conſummation of this preſent life. In this liberty the Will ſhall be only free to chuſe good and not to chuſe evill: and this ſhall be the perfect liberty of our will, by which we ſhall not only not ſin, but ſhall abhorre nothing more then ſin, and alſo ſhall not be able to ſin any more. The reaſons thereof are theſe: 1. Becauſe in the mind ſhall ſhine the perfect knowledge of God,Two reaſons of our perfect liberty after glorificat on. and his will; in the will and heart a moſt perfect and exceeding inclination to obey God, an exceeding love of God, and a joy reſting in God, and an agreeableneſſe or conformity with God: Wherefore no place ſhall be for ignorance, for errour, or any doubting of God; yea, or for the leaſt ſtubbornneſſe againſt God. 2. That conformity in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holy Ghoſt ſhall be continued to all eternity: This laſt degree or liberty after mans glorification greater then the firſt before h s fall, becauſe th s excludeth all poſsibility of falling, the other did not. For the bleſſed Saints are never forſaken, but continually ruled by the holy Ghoſt in all their actions, in the celeſtiall life. For which cauſe it cannot poſſibly be, that any motions or actions of man there ſhould once ſwerve from righteouſneſſe. And therefore it is ſaid, They are as the Angels of God in heaven. Neither by this meanes is the liberty of will taken away, or diminiſhed, but is truly confirmed and perfected in the bleſſed Angels and men: Foraſmuch as both the underſtanding is free from all errour, ignorance, and doubtfulneſſe, and lightened with the perfect knowledge of God:Mat. 22.30. and the heart & will free from all ſtubbornneſſe, and without all ſoliciting or ſuggeſtion to withſtand God, is carried with an exceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth alſo how much more excellent our ſtate ſhall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but hee could will both good and evill; and therefore had ſome infirmity joyned with his excellent gifts even a power to depart from God, and loſe his gifts: that is, hee was changeably good. But we ſhall not be able but to will good only. And as the wicked are only carried to evill, becauſe they are wicked; ſo ſhall we alſo onely love and chuſe good, becauſe we ſhall be good. It ſhall be then impoſſible for us to will any evill, becauſe we ſhall be preſerved by Gods grace, in that perfect liberty of will, that is,The uſe of this doctrine concerning the diverſity of liberty which is in God, and in man, and of the divers degrees of mans liberty. we ſhall be unchangeably good.

It is neceſſary that this doctrine, Of the ſimilitude and difference of free-will which is in God, and his creatures, and in divers ſtates and degrees of mans nature, delivered hitherto out of the Scripture, ſhould be manifeſt and known in the Church for many and weighty cauſes: 1. That this glory may be given to God, that he alone is the moſt free agent, whoſe liberty & wiſdome dependeth of no other: and that all the creatures are ſubject to his government. 2. That we may remember, that they who wittingly and willingly ſin, or have caſt themſelves into a neceſſity of ſinning, are not at all excuſed: and ſo not God, but their own wils declining of their owne accord from Gods commandements, to be the cauſe of their ſins. 3. That wee may know God alone to be of himſelfe, and unchangeably good, and the fountaine of goodneſſe: but no creature to be able neither to have, nor to keep more goodneſs then God of his free goodneſſe will work and keep in him; and therefore he muſt deſire it of him, and aſcribe it received to him. 4. That we knowing God to be a moſt free governour of all things, may confeſſe that hee is able, for his glory and our ſafety, to change thoſe things which ſeem moſt unchangeable. 5. That we, knowing from what excellency of our nature we have fallen by our owne fault, may the more deplore and bewaile our unthankfulneſſe; and magnifie Gods mercy, who advanceth & lifteth us up even to a greater excellency. 6. That knowing the miſery and naughtineſſe of our nature and diſpoſition, if once God forſake us, we may be humbled in his ſight, and ardently deſire to wade and come out of theſe evils. 7. That having knowledge of that liberty, into which the Son of God reſtoreth us, we may the more deſire his benefits, and be thankfull unto him for them. 8. That knowing wee are by the mercy of God alone ſevered from them that periſh, that we rather then they might be converted, we be not lifted up with an opinion of our goodneſſe or wiſdome, but aſcribe the whole benefit of our juſtification and ſalvation, not to any cauſe appearing in us, but to the mercy of God alone. 9. That acknowledging the weakneſſe & corruption which remaineth even in us regenerated, we may ſeek for juſtification in Chriſt alone, and may withſtand thoſe evils. 10. That knowing our ſelves not to be able to ſtand againſt tentations without the ſingular aſſiſtance of the holy Spirit, we may ardently & daily deſire to be preſerved and guided by God. 11. That underſtanding that we are not preſerved againſt our will, but with our wils, we may wreſtle with tentations, and endeavour to make our calling and election ſure. 12. That underſtanding the counſel of God concerning the converting of men by the doctrine of the Goſpel, and miniſtery of the Church, we may embrace earneſtly and deſirouſly the uſe thereof.

On the fourth Sabbath.Queſt. 9. Doth not God then injury to man, who, in the Law, requireth that of him, which he is not able to performe?

Anſw. No:Eph. 4.24. For God hath made man ſuch a one as hee might performe it;Gen. 3.13. 1 Tim. 2.13. Wiſd. 2.23. but man, by the impulſion of the Divell,Gen. 3.6. Rom. 5.12. Luk. 10.30. and his own ſtubbornneſſe, bereaved himſelfe, and all his poſterity of thoſe divine graces.

The Explication.

THis queſtion is an objection framed by humane reaſon againſt the queſtion here propoſed: For, if man be ſo corrupt, that he is no way apt to do any thing well, in vain God ſeemeth and unjuſtly to require at his hands perfect obedience to the Law. Object. He that requireth or commandeth that which is impoſsible, is unjust; God in the Law requireth of man that which is impoſsible, to wit, perfect obedience, which hee is not able to performe: Therefore God ſeemeth to be unjuſt. Anſ. The Major is to be diſtinguiſhed. He is unjuſt that commandeth things impoſſible: 1. Except himſelfe firſt gave an ability to perform thoſe things which he commanded. 2. Except man, who is commanded, covet that impotency and unability, and of his own accord hath purchaſed it unto himſelfe. 3. Except the commandement, which is impoſſible, be a ſpur unto him, who is commanded, of acknowledging and bewailing his inſufficiency. But God by creating man after his Image, gave him poſsibility, that is, a power of performing that obedience which in right hee requireth of him: Wherefore, if man, by his owne fault and folly, loſt and caſt away this his good ability, and procured unto himſelfe this unability of obeying God; God hath not therefore loſt his right to require due obedience of him. Nay rather, becauſe wee have rejected this good, by tranſgreſſing Gods commandement, and becauſe God threatned puniſhment to the tranſgreſſors, therefore he juſtly puniſheth us. Repl. But not wee, but Adam drew on us this ſin. Anſw. Our firſt Parents, being fallen, loſt this ability both unto themſelves and to their poſterity; like as they received it for themſelves and their poſterity. If a Prince give unto a noble man a Lordſhip, and he traiterouſly rebell againſt him, he loſeth his Lordſhip not only from himſelf, but alſo from his poſterity: neither doth the Prince any injury to his children, if hee reſtore no unto them the Lordſhip loſt by their fathers fault and diſobedience; and if he doe reſtore it, he doth it of free grace and mercy. Repl. He that commandeth things impoſsible, God commanding things impoſsible, doth yet command them for good cauſes, and to good ends, both in the godly and ungodly. In the godly. doth in vaine command them; but God commandeth things impoſsible to be performed by man now after his fall: Therefore in vaine he commandeth them. Anſw. 1. In this reaſon there is a fallacy from that which is ſpoken and verified but in part: as, God doth not in vain command, though wee performe not that which hee commandeth; becauſe there are other ends beſides of the commandement, both in the godly and ungodly: For the commandement requireth of the godly, 1. That they acknowledge their owne weakneſſe and impotency: By the Law cometh the knowledge of ſin. Rom. 3.20. 2. That they know what they were before the fall. 3. That they know what they ought chiefly to ask of God, to wit, the renewing of their nature. 4. That they underſtand and conceive what Chriſt hath performed on their behalf, I mean, that he hath ſatisfied for us, and regenerateth us. 5. That a new kind of obedience be begun in us: becauſe it teacheth us how wee ought to behave and carry our ſelves towards God in lieu of this benefit of freedome; or what God requireth again on our part.In the ungodly. Again, the ungodly are commanded obedience: 1. That the juſtice of God in condemning them may be made manifeſt and conſpicuous, becauſe they know what they ought to do. Whereas then they doe it not, they are juſtly condemned;Luk. 12.47. That ſervant that knew his Maſters will, and did it not, &c. 2. That at leaſt outward order and diſcipline might be obſerved amongſt them. 3. That ſuch amongſt them as are to be converted, may be converted. Anſ. 2. We anſwer to the Major of this ſyllogiſme, thus diſtinguiſhing: In vaine he commandeth, who commandeth things impoſsible; if withall he give not the poſsibility: But God, commanding the elect the performance of theſe things, giveth them alſo power of obeying, beginning it now by the doctrine of the Goſpel and in the end perfecting it. Auguſtine, Give, De bona perſever. cap. 20. Lord, what thou commandeſt, and command what thou wilt: and thou ſhalt not in vaine command it. Therefore this impoſſible exigent is the greateſt benefit, becauſe it is the high-way to attaine poſſibility.

Queſt. 10. Doth God leave this ſtubbornneſſe and falling away of man unpuniſhed?

Anſw. No: but is angry in moſt dreadfull manner,Gen. 2.27. Rom. 5.12. as well for the ſins wherein we are borne, as alſo for thoſe which our ſelves commit; and in moſt juſt judgement puniſheth them with temporall and eternall puniſhmentsPſal. 20. and 21. and 5.6. Nah. 1.2. Exod. 20.5. and 34.7. Rom. 1.18. Epheſ. 5.6., as himſelfe pronounceth; Curſed be he that confirmeth not all the words of this Law to doe them. Deut. 25.26. Gal. 3.10.

The Explication.

IN this queſtion is handled the other part of mans miſery, even the evill of paine and puniſhment: and it is ſaid, that God doth moſt grievouſly, moſt juſtly, and moſt certainly puniſh ſin. Moſt grievouſly: that is, with preſent and eternall paines for the greatneſſe of ſin, becauſe the infinite good is offended thereby. Moſt justly; becauſe every, even the leaſt, ſin violateth Gods Law; and therefore by the order of Gods juſtice meriteth eternall puniſhment and abjection. Most certainly; becauſe God is true, and never changeth his ſentence denounced in the Law: Curſed is hee that continueth not in all, &c. Object. But the wicked flouriſh here, Galat. 3.10. and carry many things cleere without puniſhment: Therefore all ſins are not puniſhed. Anſ. Yea, but they ſhall at length be paid home for them; yea,How the wicked are puniſhed in this life. and in this life they are puniſhed: 1. In conſcience, with whoſe gnawings the wicked are tortured. 2. In thoſe good things which they uſe with greateſt pleaſure; and verily ſo much the more, how much the leſſe they know and acknowledge themſelves to be puniſhed: For it is a moſt grievous puniſhment, not to receive Gods gifts in reſpect of Gods promiſe, not to know the right uſe of them, neither with his gifts to receive a will and ability alſo to uſe them well: For if theſe things concurre not in the fruition of good things, mens ſins and puniſhment muſt needs be the more increaſed and exaſperated; and thereby, except there come converſion, eternall deſtruction or death is certainly purchaſed. 3. They are afflicted with other puniſhments alſo moſt grievous oftentimes, yet with more grievous in the life to come, where it ſhall be a continuall death, not to be dead. Object. 2. God made not evill, and death: Therefore hee will not ſo grievouſly puniſh ſin with them. Anſw. He made them not in the beginning; yet when ſin was committed, he in his juſt judgement inflicted death as a puniſhment on ſinners, according to his commination, Thou ſhalt die the death. Gen. 2.17. Amos 3.6. Whence it is alſo ſaid: Shall there be evill in a City, and the Lord hath not done it? Obj. 3. If God puniſh ſin with preſent and everlaſting puniſhments, he puniſheth the ſame twice, and is unjuſt; but he is not unjuſt, neither puniſheth he the ſame offence twice: Therefore he will not puniſh ſin with temporall and eternall paines. Anſ. The Major is denied: For the puniſhment which God inflicteth on the wicked in this life, and in the life to come, is but one puniſhment, but hath ſeverall parts: For preſent puniſhments are but the beginning of everlaſting; neither are they a diſtinct or entire puniſhment ſeverally, becauſe they are not ſufficient to ſatisfie Gods juſtice. Object. 4. If God puniſh ſins with eternall puniſhments, then either all of us periſh, or Gods justice is not ſatisfied. Anſ. If God ſhould puniſh our ſins in us with eternall puniſhments, wee ſhould all periſh indeed: but he doth not puniſh them in us with eternall paines, neither yet is his juſtice impeached or violated, becauſe hee puniſheth our ſins in Chriſt with a puniſhment temporall, but yet equivalent to everlaſting. This equability doth the Goſpel adde unto the Law. Repl. If he puniſh them in Chriſt, and be juſt, he ought no further to puniſh them in us: Therefore the godly are unjustly afflicted in this life. Anſ. The afflictions of the godly are not puniſhments and ſatisfactions for their ſinnes, but only fatherly chaſtiſements, and the Croſſe, whereby they are brought to humility. Which that it may be the better underſtood, we are here neceſſarily to ſpeak of afflictions or calamities: but firſt, the next queſtion is to be expounded.

Queſt. 11. Is not God therefore mercifull?

Anſ. Yea verily he is mercifull,Exo. 34.6, 7. and 20.6. but ſo, that he is alſo juſt.Pſal. 10.7. Exod. 20.5. & 23 7 & 34.6. Pſal. 5.56. Nah. 1.2, . Wherefore his juſtice requireth, that the ſame which is committed againſt the divine Majeſty of God, ſhould alſo be recompenced with extreme, that is, everlaſting puniſhments both of body and ſoule.

The Explication.

THis queſtion of the Catechiſme is an objection againſt that doctrine, That God puniſheth all and every ſin with everlaſting paines; and thus it is framed. Object. It is the property of him that is exceeding mercifull, to remit ſomewhat of extreme juſtice; but God is exceeding mercifull: Therefore he will remit ſomewhat of extreme juſtice, and will not puniſh ſin with eternall paines. Anſw. We anſwer to the Major on this wiſe: It is the point of him that is mercifull to remit ſomething, but without breach of juſtice, if he be exactly juſt. Now God is ſo exceeding mercifull, that he is alſo exactly juſt: Therefore he will ſo exerciſe mercy, that not withſtanding he will not impaire his juſtice. And the juſtice of God exacteth, that all ſins committed againſt his ſoveraigne majeſty ſhould be puniſhed with moſt exquiſite, that is, everlaſting paines both of body and ſoule, that there may be ſome proportion between the crime and the penalty. Repl. 1. Exceeding ſtrict juſtice doth not ſtand with exceeding mercy; in God there is exceeding mercy: Therefore in God exceeding ſtrict justice ſtandeth not with it. Anſw. The Major is denied. Repl. Thus it is proved, Exceeding mercy admitteth mitigating equity; but ſtrict and exact juſtice, ſuch as is in God, admitteth not this: Ergo, &c. Anſ. Yes, the juſtice of God admitteth mitigating equity and favourableneſſe, not by omitting, but by transferring the puniſhment on ſome other. Repl. 2. With him that followeth extreme or ſtrict juſtice, mercy and equity hath no place; but God doth ſtrictly execute his Law: Therefore with him mercy hath no place. Or thus, He who remitteth nought of extreme right, he is not mercifull, but only juſt; but God remitteth nought of his right, becauſe he puniſheth all ſin with ſufficient puniſhment. Anſ. 1. We deny the Minor: For God remitteth a great deale of his ſtrict right, though he puniſh ſins with eternall paines. For, as touching the reprobate, he uſeth much favourable dealing towards them, whiles he both now deferreth their puniſhments, & inviteth them by many benefits unto repentance, and in the eternity it ſelf of their puniſhment wil puniſh them more mildly then they deſerved. And as touching the elect, he uſeth much toleration againe towards them, becauſe he giveth us his Son, and ſubjecteth him unto puniſhment on our behalf of his meer mercy, obliged & bound thereto by no right or merit of ours. 2. The Major is denied as falſe in reſpect of him, who for his wiſdome knoweth means of exerciſing mercy without breach of his juſtice: alſo in reſpect of him, who whileſt he executeth his juſtice, yet rejoyceth not in the deſtruction of man, but had rather he were ſaved: As, when a Judge condemneth a robber to the wheele, and yet rejoyceth not in his puniſhment; hee though hee ſeem to execute the extremity of Law, yet uſeth lenity. Much more God mingleth marvellous equity with his juſtice: For he is not delighted with the deſtruction of the ungodly (becauſe hee will not the death of a ſinner) and though hee puniſh all ſins with everlaſting paines,Ezek. 33.11. yet he alſo taketh pity on us, in deriving the puniſhment from us, and laying it on his Son. Repl. 3. The Prophet Jeremy ſaith, Forgive not their iniquity, neither put out their ſinne from thy ſight: The mercy therefore of God is not extended to the Reprobate. Anſw. 1. It is true, when God denieth his mercy unto them repenting;What mercy God extendeth to the wicked. and except hee have juſt cauſe why hee doth not ſave all. But God hath moſt juſt cauſe why he ſuffereth them to periſh, even the manifeſtation of his juſtice and power in puniſhing the wicked. 2. It is to be underſtood of that degree of his mercy, which hee ſheweth towards his choſen, even of his mercy, whereby he giveth them remiſſion of ſinnes, his holy Spirit, and life everlaſting: but it is not to be granted, concerning that generall mercy, whereby he guideth and governeth all creatures. Repl. 4. The Lord ſaith in Iſaiah: Ah, I will eaſe mee of mine adverſaries: Therefore God is delighted with the destruction of his enemies. Anſw. Theſe and the like ſpeeches are ſpoken after the order of men, by an Anthropopathy, or humane affection, and by them is ſignified, that God will the execution of his juſtice, but is not delighted with the death or deſtruction of men, as being his creatures. Repl. 5. Nay, neither on the penitent doth God exerciſe mercy: For if God puniſh all ſins with ſufficient puniſhment in Christ, hee is not mercifull. Anſw. I deny the conſequence of this Propoſition, becauſe he gave us his Son freely, who ſhould ſatisfie for us. This ſatisfaction did the Goſpel adde.

OF AFFLICTIONS. Three principall queſtions there are touching afflictions. 1. How many kinds of afflictions there be. 2. What be the cauſes of them. 3. What comforts are to be oppoſed against them.
1. How many kinds of afflictions there be.

Two ſorts of afflictions. 1. Temporall. 2. Eternall. SOme afflictions are temporall, and ſome eternall: Eternall are the torments of the ſoule and body, ever to endure, and never to have end; into which all the Divels are to be thrown, and all wicked men; who are not converted in this life. They are called in Scripture hell-fire, a worme, torment, everlaſting death, becauſe the tortures ſhall be perpetuall, and ſuch as men endure at the point of death, who by dying daily, can never dye: For this ſhall be everlaſting death, alwaies to die and never be dead; or a continuance of death with infinite exceſſe of torments. The teſtimonies of Scripture which demonſtrate that there are eternall paines, are theſe: Their worm ſhall not die, Iſa. 66.24. and their fire ſhall not be put out. It is better for thee to enter into life maimed, Mar. 9.43. then having two hands to go into hell, into the fire that never ſhall be quenched, where their worme dieth not, and the fire never goeth out. Mat. 25.41. Depart into everlaſting fire which is prepared for the Divell and his angels. If the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinner appeare? 1 Pet. 4.18. The reaſon is evident; becauſe for ſin committed againſt the infinite good, an infinite puniſhment is juſtly exacted, whereas by any temporall puniſhment of a meere creature, there could not be made ſufficient ſatisfaction unto Gods infinite & eternall juſtice. That eternall puniſhment is both of ſoul and body, Chriſt teſtifieth;Mat. 10.2 . Feare him who can caſt both ſoule and body into hell fire. The ſoule is the cauſe and fountain of ſins. The body, as a thing without reaſon and brutiſh, doth execute that which the ſoul ſheweth and commandeth: Wherefore both the author and inſtrument of ſin ſhall be puniſhed. Object. He that is exceeding mercifull cannot behold the eternall torments of his creatures, much leſſe inflict them. Gods mercy is great, and far exceedeth our ſins: Therefore he cannot behold the eternall torments of his creatures. Anſw. We anſwer to the Major, that it is true, unleſſe the ſame alſo be exceeding juſt: But God is ſo exceeding mercifull, that he is alſo exceeding juſt; as before hath been declared.

Temporall afflictions belong both to the godly and ungodly. Temporall afflictions are incident both to the godly, and to the ungodly: as diſeaſes, poverty, contempt, reproach, oppreſſion, baniſhment, wars, and other miſeries of this life, and laſtly, temporall death it ſelfe: Theſe are either puniſhments, or the Croſſe. The puniſhment is either deſtruction or torment, Puniſhment. inflicted by order of juſtice on the perſon guilty of ſin. And this is proper unto the reprobate,In the wicked they are puniſhments, in the godly the Croſſe. becauſe it is inflicted on them to this end, that Gods juſtice may be ſatisfied: For the Law bindeth all men either to obedience or to puniſhment.

Object. But the evils which the wicked ſuffer in this life, are lighter then that they ſhould ſatisfie Gods justice. Anſw. They are a part of their puniſhment, and a beginning of ſatisfaction which ſhall be exacted through all eternity,Degrees of puniſhments of the ungodly. though they be not their whole puniſhment. Now, as every part of the aire is called aire; ſo every part of puniſhment is puniſhment. Howbeit, there are degrees of puniſhment. The firſt degree is in this life: For when the conſcience of their miſ-deeds doth gnaw, vex, and terrifie them, then beginneth their helliſh and infernall worm. The ſecond degree is in temporall death: For then they begin to feele the wrath of God, when the ſoul is ſeparated from the body without all conſolation, and is plunged into the place of torment. The third degree is at the day of the last judgement, when both body and ſoule ſhall be caſt into hell fire, and the everlaſting paines of hell ſhall fall in troups together on all the wicked.

The Croſſe is the affliction of the godly, The Croſſe. which properly is not a puniſhment, becauſe it is not inflicted, that thereby Gods juſtice ſhould be ſatisfied for their ſins. Now the Croſſe is of foure ſorts, which are all diſtinguiſhed by their ends: Chaſtiſements. Chaſtiſements, which God layeth on the godly for their ſins, but according to his mercy, as a father gently chaſtiſeth his ſon, with much toleration; and therefore they are not properly puniſhments, but fatherly corrections, whereby they are admoniſhed of their uncleanneſſe, their private ſins, and peculiar falls, and ſtirred to repentance, and brought again into the way; as David was expelled his Kingdome for his fall: For, even in the Saints, ſingular and grievous corrections accompany ſingular and ſeverall ſins. But they are not a recompence for ſin, but effects of Gods divine juſtice by which God aſcertaineth us and others of his juſtice, that he verily is angry with ſin, and will puniſh it not only in this life, but in that other alſo with death, unleſſe we make a ſpeedy returne unto him. Trials. Proofes and trials of faith, hope, invocation, feare of God, and patience in the Saints, that they may goe forward in theſe vertues: and oftentimes that their infirmity may be laid open to themſelves and others. Such was the affliction of Job. Martyrdome. Martyrdomes, which are teſtifications of the Saints concerning their doctrine, when they confirme and ſeale with their bloud the doctrine which they profeſſe, that it is true, and that they in the middeſt of death thence feele and have experience of the comfort which they did promiſe in teaching it unto others, and that there remaineth another life, and another judgement after this life. Ranſome. Ranſome is the obedience of Chriſt alone, which is a ſatisfaction for our ſins, conſiſting of his whole humiliation, from the very firſt point of his conception in the womb, to his laſt agony on the Croſſe.

A briefe type or table of mans afflictions. Afflictions are ſome 1. Temporall in the Wicked: as puniſhments properly, and in ſpeciall ſo called. Godly: as the Croſſe; and that is 1. Chaſtiſements. 2. Trialls. 3. Martyrdome. 4. Ranſome. 2. Eternall: as the helliſh torments of the damned.
2. What are the cauſes of affliction.

THe cauſes of puniſhment in the wicked are: 1. Sinne, the impellent cauſe; that ſin may be recompenced with puniſhment. 2. The justice of God, the principall efficient cauſe, inflicting puniſhment for ſinne. 3. Inſtrumentall cauſes thereof are divers: Angels and Men, both good and bad, and other creatures, which are all armed againſt ſin, and fight under Gods Banner.

Eight cauſes of the afflictions of the godly.The cauſes of the Croſſe of the godly are: The acknowledging and purging out of ſin. 1 Cor. 11.32. Pſal. 119.71. Sin; but otherwiſe then in the wicked: For the godly are afflicted for ſin, not to ſatisfie Gods juſtice, but that ſin may be acknowledged by them, and purged out from among them by the Croſſe. They are fatherly chaſtiſed for the acknowledgement of their fals, and theſe chaſtiſements are unto them Sermons of repentance: When we are judged, we are chaſtiſed of the Lord. It is good for me, O Lord, that thou haſt humbled me. But God giveth the reins to the wicked, that they may gallop to deſtruction; he endoweth them with the commodities of this life, & ſuffereth them to enjoy a ſhort joy, thereby to ſhew his love towards them, as being his creatures, and to convince them of unthankfulneſſe, and to take away all excuſe from them. Now contrariwiſe, by the Croſſe he amendeth the godly. The hatred of the Divell and evill men. John 15.10. Epheſ. 16.12. 1 John 3.15. That we may learn to hate ſin, the Divell, and the world; If ye were of the world the world would love you. We wreſtle not againſt fleſh and bloud but against principalities, against powers. Love not the world, neither the things that are in the world. Exerciſe of godlineſſe. Our exerciſe or triall; that we may go forward, and increaſe in faith, hope, patience, obedience and prayer; or that we may have occaſion of exerciſing and trying our ſelves, and that both unto our ſelves and others our hope, faith, and patience may be made known: For it is an eaſie matter to glory of our faith in proſperity, but in adverſity the glory or grace of vertue is conſpicuous and eminent. He that hath not been tempted, what knoweth he? Experience bringeth hope. Syrac. 34.10. Rom. 5.4. Particular defects in the godly. Particular defects and failings in the Saints; Manaſſes had his faults, Joſaphat his, and others have other defects; therefore Gods chaſtiſements are alſo divers, wherein he ſheweth, that he is angry alſo with the ſins of the godly, and will more ſeverely revenge them unleſſe they repent: The ſervant which knew his maſters will and did it not, Luke 12.47. ſhall be beaten with many ſtripes. Gods glory in their deliverance. The revealing and ſetting forth of Gods glory in the deliverance of the Church and the godly; for God often times bringeth his into extreme dangers, that their delivery may be the more glorious; as appeareth in the ſlavery of the Iſraelites in Egypt, and their captivity in Babylon, &c. that he may, I ſay, gloriouſly deliver them, and ſhew that he hath found a way of delivery where no creature could hope or look for it: The Lord bringeth down to hell, 1 Sam. 2.6. and raiſeth up againe. A conformity between them and Chriſt. 2 Tim. 2.12. Rom. 8.29. Matth. 10.24. The conformity of the members with their head Chriſt in affliction and glory: If we ſuffer with him, we ſhall alſo reigne with him. Thoſe which he knew before, he alſo did predeſtinate to be made like to the image of his Son. The ſervant is not greater then his Lord, neither the diſciple above his Maſter. Confirmation and teſtimony of the truth by their martyrdome. Joh. 21.18. The confirmation and teſtimony of their doctrine in their martyrdoms; For when faithfull and godly men ſuffer any evils, and death it ſelfe for the confeſſion and maintenance of their doctrine, they give ample teſtimony to the world, that they are ſo verily perſwaded of the truth of this doctrine, that by no means they can forgoe it: and moreover, that this doctrine yeeldeth and miniſtreth true and ſolid comfort in death it ſelfe; and therefore of neceſſity is the very truth. Peter is foretold by what death hee ſhould glorifie God. A confirmation of the life to come. 2 Theſſ. 1.5. The afflictions of the godly are a confirmation and teſtimony of the judgement and life to come: For the juſtice and truth of God requireth, that at length it goe well with the good, and ill with the bad; But this cometh not to paſſe in this life; Therefore there is remaining yet another life; which is a token of the righteous judgement of God. Out of theſe cauſes we are to anſwer the argument which the world uſeth againſt the providence of God. Object. The Church is oppugned throughout the whole world, and trodden under foot of all men: Therefore it is not the true Church, nor protected by God. Anſ. Nay rather, becauſe it is perſecuted by the wicked ones of this world, it is apparantly the true Church: For if it were of the world, the world would love her owne. Joh. 15.19. But the cauſes of the afflictions of the Church are manifeſt and evident, and the event and end of things ſhall one day convict the world.

3. Comforts to be oppoſed againſt afflictions.

Comforts in affliction.OF comforts in afflictions, ſome are proper unto the Church, ſome are common to it with Philoſophy. Proper are the firſt, and the two laſt of thoſe which ſhall be recited; the reſt are common, and that but in outward ſhew only, and in name; but not being farther entred into and diſcourſed of. Remiſsion of ſins and reconciliation unto God. Remiſſion of ſins. This is the ground and foundation of the reſt, becauſe without this the reſt miniſter no comfort unto us whileſt we doubt of our reconcilement to God; for otherwiſe we alwaies doubt whether the promiſe of grace belong unto us: But if this be once ſurely grounded, the reſt are ſoon built upon it; for if God be our Father, he will then no way endamage us, but be our guardian in whatſoever diſtreſſe:Rom. 8.31. If God be with us, who can be againſt us? The reaſon is, becauſe, Take away the cauſe, and you take away the effect: take away ſin, and the puniſhment of ſin is alſo taken away. The neceſsity of obeying God, and the love which we owe him. The will and providence of God; or the neceſſity of obeying God in proſperity and adverſity, becauſe either of theſe is according to his will and good pleaſure. The reaſon of this conſequence of obedience is not only becauſe we are unable to reſiſt God, but eſpecially we muſt therefore obey him: 1. Becauſe he is our Father. 2. Becauſe he hath ſo deſerved of us, that for his ſake we ought to ſuffer far greater evils. 3. Becauſe the miſeries he ſendeth us are his fatherly chaſtiſements. This comfort calmeth our ſtorming ſtomacks, becauſe it intimateth, that it is our Fathers pleaſure we ſhould ſo ſuffer:Job 13.15. Job 1 21. Pſal. 39.10. Loe, though hee ſlay mee, yet will I truſt in him. As it pleaſed the Lord, ſo it is come to paſſe; bleſſed be the name of the Lord. I became dumb and opened not my mouth, for it was thy doing. The Philoſophers ſay, that it is patiently to be ſuffered which cannot be altered and avoyded. They eſtabliſh a fatall neceſſity, and therefore fooliſhneſſe it were to kick againſt the pricks: but in the heat of calamities they ſubmit not themſelves to God, nor acknowledge his indignation and wrath, nor ſuffer adverſity to that end as thereby to obey him, but becauſe they cannot ſhake them off nor wreſt themſelves out of them at pleaſure. This is a miſerable cold comfort. The worthineſs of vertue. The worthineſſe of vertue; that is, of obedience towards God, which is true vertue, for which a man is not to caſt away his courage in bearing the croſſe. Temporall goods are great bleſſings of God; but farre greater benefits are obedience, faith, hope, &c. Wherefore let us not preferre leſſe things before greater; neither let us take away the things of greater value to redeem the loſſe of things of eſſe worth.Mat. 10.37. & 16.25. Hee that hateth not his father and mother for my ſake is not worthy of me. He that ſeeketh to ſave his ſoule ſhall loſe it. This dignity of vertue do the Philoſophers moſt of all urge, but coldly, becauſe they are deſtitute of true vertues. A good conſcience. A good conſcience; which is not really and truly but in the godly, who perfectly know that God is at peace with them by and through Chriſt the Mediator: Now if God be favourable and gracious unto us, we cannot but enjoy tranquillity and quietneſſe of mind. The Philoſophers comfort not theirs on this manner: for the Philoſopher being once afflicted, thinketh, Why doth not good fortune follow a good conſcience? and therefore he murmureth againſt God, and fretteth, as did Cato and others. The finall cauſes or their afflictions. 1 Cor. 2.32, Act. 5.41. The finall cauſes; which are, 1. Gods glory, which ſhineth in our delivery. 2. Our ſalvation; for, We are chaſtened of the Lord, becauſe we ſhould not be condemned with the world. 3. The converſion of others, and the enlarging of the Church. For this cauſe the Apoſtles rejoyced that they were counted worthy to ſuffer rebuke for Christs name; namely the converſion of others, and ſtrengthening of many in the faith. The Philoſophers ſay, It is a good end for which thou ſuffereſt, that thou maiſt ſave thy Country, and attain unto everlaſting renown and glory: But yet in the mean ſeaſon, wretched man he thinketh, What will theſe things profit me when my ſelfe periſh? The comparing of ends & •• ents. The conference and comparing together of events: It is better for a ſhort time to be chaſtiſed of the Lord, then to live in plenty and abundance of all things, and to be pulled from God, and to run into everlaſting perdition. The Philoſophers conferring and comparing evils together, find but little good ariſing out of ſo many evils: but the principall good, for the obtaining whereof we ought to ſuffer whatſoever evils, they are wholly ignorant of. The hope of recompence. Mat. 5 12. The hope of recompence or reward in this and another life: Your reward is great in heaven. Wee know that there remaine other bleſſings for us after this life, nothing to be compared with the moment any afflictions of this preſent world: Even in this life alſo the god y receive greater bleſſings then other men; for they have God pacified and pleaſed with them, and other ſpirituall gifts. Corporall bleſſings, though they be ſmall,Mar. 10. 9, 30. yet are they profitable for their ſalvation: There is no man that hath for ſaken houſe, or &c. but he ſhall receive an hundred fold now at this preſent, and in the world to come eternall life. Pſal. 37.17. Rom. 5.3. John 15.20. Phil. 2.5. 2 Cor. 8.9. A ſmall thing that the righteous hath is better then great riches of the ungodly. We rejoyce in affections, &c. A recompence in ſmall evils doth in ſome ſort comfort the Philoſophers, but in great evils not at all: becauſe they think that they had rather want that recompence then buy it ſo dear; becauſe it is but uncertain, ſmall, and tranſitory. The example of Chriſt and his Saints, who have ſuffered before us. The example of Chriſt and his ſaints: The ſervant is not greater then his Maſter. And God will have us to be made like to the image of his Son. Let us accompany therefore Chriſt in ignominy and glory. This the thankfulneſſe which we owe requireth, becauſe Chriſt died for our ſalvation. Holy and godly Martyrs have ſuffered, and have not periſhed in afflictions. Wee are not to challenge any peculiar eſtate unto our ſelves, or better then theirs, ſith that we are not better then they, but much worſe. They have endured the croſſe, and have been preſerved by God amidſt their afflictions; let us then expect the like event, becauſe the love of God towards his is immutable, and knoweth no change.Matth. 5.12. 1 Pet. 5.9. So did they perſecute the prophets which have been before you. Reſiſt, ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your brethren which are in the world. The certaine preſence & aſſiſtance of God. The preſence and aſſiſtance of God in afflictions; God is preſent with us by his Spirit, ſtrengthening us, and comforting us in our croſſe, not ſuffering us to be tempted above that wee are able, but even giving the iſſue with the tentation, and alwaies poiſing in equall balance and proportion the affliction and our power, that thereby wee may be able to endure unto the end. We have the firſt fruits of the Spirit. Rom. 8.23. Pſal. 91.15. Joh. 14.16, 18, 23. Iſa. 49.15. I am with him in tribulation. He ſhall give you another Comforter, that he may abide with you for ever. I and my Father will come unto him, and dwell with him. I will not leave you comfortleſſe. Can a woman forget her childe, and not have compaſſion on the ſon of her womb? Though ſhe ſhould forget, yet will I not forget thee. The finall and full delivery. The finall and full delivery is the period of all the reſt. The firſt is the ground and principall, but this is the end and conſummation: for as of puniſhments, ſo alſo of delivery, there are three degrees; 1. In this life, where we have the beginning of eternall life. 2. In our bodily death, when the ſoul of poor Lazarus is carried into Abrahams boſome. 3. In the reſurrection of the dead, and their glorification after the reſurrection, when we ſhall be both in body and ſoul perfectly bleſſed: Then ſhall God wipe away all tears from their eyes. Wherefore, as the firſt conſolation is the foundation and beginning; ſo this laſt is the finiſhing and accompliſhment of all the reſt.

THE SECOND PART. OF MANS DELIVERY.
ON THE 5. SABBATH.Queſt. 12. Seeing then by the juſt judgement of God, we are ſubject both to temporall and eternall puniſhments; is there yet any means or way remaining, whereby we may be delivered from theſe puniſhments, and be reconciled to God?

Anſ. God will have his juſtice ſatisfied:Gen. 3.37. Exod. 20.5. & 23.7. Ezek. 18.4. Matth. 5.26. 2 Theſſ. 1.6. Luke 16, 2. Rom. 8.3. wherefore it is neceſſary, that we ſatisfie either by our ſelves, or by another.

The Explication.

AFter it hath been ſhewed in the firſt Part, that men are become obnoxious unto everlaſting pains and puniſhments, by reaſon of obedience not yeelded unto the Law, a queſtion by and by ariſeth, Whether there is, or may be granted any eſcape or delivery from theſe puniſhments? To this queſtion the Catechiſm maketh anſwer, that delivery is granted, ſo that perfect ſatisfaction be made unto the law and juſtice of God by ſufficient puniſhment paid for the ſins committed: for the law bindeth either to obedience, or, that being not performed, to puniſhment: the performance of both which is perfect righteouſneſſe and juſtice: and on both followeth the approbation and allowing of him, in whom that righteouſneſſe is. Now the means and manner of ſatisfaction by puniſhments are two: One by our ſelves, which the law teacheth, and the juſtice of God requireth;Legall ſatisfaction. Galat. 3.10. Evangelicall ſatisfaction. Rom. 8.3. John 3.16. Curſed is every one that continueth not in all things, &c. this is legall. The other means of ſatisfying is by another; which the Goſpel revealeth, and Gods mercy admitteth: That that was impoſſible to the law, God ſending his own Son, &c. So God loved the world, that he gave his only begotten Son, &c. this is evangelicall ſatisfaction. Indeed in the law it is not taught, but it is no where therein diſallowed or excluded, neither is it repugnant to the juſtice of God: For ſo there be ſatisfaction performed by man through a ſufficient puniſhment for the diſobedience of man, the law reſteth contented, and the juſtice of God permitteth that the party offendant be abſolved, and received into favour: This is the ſumme of all. Furthermore, by this queſtion of the Catechiſm here propounded, two things are taught concerning mans delivery: 1. That delivery is poſſible. 2. By what means it may be atchieved. That theſe may be more fully underſtood, we are to conſider: 1. What mans delivery is, and in what things it conſiſteth. 2. Whether any ſuch delivery be poſsible, or might be wrought after the fall. 3. Whether it be neceſſary and certain. 4. Whether wee may expect that it be perfect. 5. By what means it may be wrought.

1. What mans delivery is, and wherein it conſisteth.

THis word Delivery is reſpective: For all delivery and liberty hath a reſpect of the thing from which it exempteth, and of the thing into which it freeth or delivereth: as, delivery from captivity and bondage, into liberty and freedome, reſpecteth captivity, whence it abſolveth; and liberty, whereof it gives us poſſeſſion. Now men are by nature the ſlaves of ſin, Sathan, and death. We can therefore no way better conceive and underſtand what mans delivery is,Heb 2.14. 2 Tim. 2.26. then by a ſerious meditation and examination what his miſery is. Mans miſery conſiſteth, 1. In his loſſe of righteouſneſſe, and his inbred corruption, to wit, ſin. 2. In the puniſhments of ſin. His delivery therefore from this miſery requireth, 1. A perfect pardoning and aboliſhment of ſin, with a renuing in us the righteouſneſſe we have loſt. 2. An immunity from all penalties and miſeries, which are the wages of ſin. As then there are two parts of mans miſery, I mean, Sin and Death: So there are on the other ſide two parts of his delivery, to wit, from ſin, and from death. His delivery from ſin is both a pardoning of the ſin, that it may not for ever be imputed; and an aboliſhing of it in us by the renewing of our nature, that it reigne not in our mortall body. His delivery from death is firſt, a delivery from deſperation, or the feeling of Gods wrath, which being in the wicked here begun, ſhall continue everlaſtingly, and is called everlaſting death: and ſecondly, from all calamities and miſeries of this life; and laſtly, from temporall and eternall death. Hence it appeareth what, and of what quality mans delivery is;What mans delivery is. to wit, A perfect acquitall of man, being fallen, from all the miſery of ſin and death, and a full reſtoring by Chriſt of righteouſneſſe, holineſſe, life, and everlaſting felicity or perfect bleſſedneſſe; which in all true beleevers is begun here in this life, and ſhall be perfected in the life to come.

2. Whether any ſuch delivery be poſſible; that is, might be wrought after the fall.

THis queſtion is neceſſary: for if there be no delivery of us out of miſery, in vain make we queſtion of the reſt. Again, there is ſome cauſe to doubt thereof, to them eſpecially unto whom the doctrine of the Goſpel is unknown. The delivery therefore of man,Three cauſes of the poſsibleneſſe of mans delivery. being fallen, is poſſible; and the cauſes of the poſſibleneſſe thereof are in God alone, declared in the Scripture, which are theſe: Gods goodneſs. Gods immeaſurable goodneſſe and mercy, which would not ſuffer all mankind to periſh for ever. Gods wiſdome. Gods infinite wiſdom, whereby he was able to find out ſuch a way of delivery, whereby he might ſhew his exceeding mercy towards mankinde, and yet no whit impeach his juſtice. Gods omnipotency. Gods omnipotency, whereby as he had power to create man of nothing after his owne image; ſo he had equall ability to reſtore him after his fal, and free him from ſin and death. To deny then the poſſibility of mans delivery, is to ſpoile God of infinite wiſdome, goodneſſe, and omnipotency; whereas verily in him there is no defect at al of wiſe counſell, immeaſurable goodneſſe, and infinite power, as it is ſaid; The Lord bringeth downe to the grave, and raiſeth up. 1. Sam. 2.6. Pſal. 68.20. Eſay 59.1. To the Lord God belong the iſſues of death. The Lords hand is not ſhortned.

But the queſtion is moved eſpecially concerning us, Whence we know this delivery to be poſsible; and, whether mans reaſon, without the word of God, may attaine unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and aſſured hope of the ſame. Anſw. That our delivery was poſſible,Humane reaſon how it might know, or not know ought touching our deliverie. is now evident by the event and accompliſhment thereof, and we know it by the Goſpel or divine revelation: But humane reaſon knoweth no one tittle or jot of this delivery, or the manner whereby it was effected although probably it may be conjectured, that in humane reaſon it was not ſimply impoſſible; whereas there is no likelihood at all, 1. That ſo glorious and excellent a creature ſhould be framed to eternall miſery: or, 2. That God ſhould authoriſe ſuch a law, as could never be fulfilled. Which two arguments of mans brain are in themſelves powerful and invincible: but mans reaſon, through her corrupt and weak judgment, giveth no credit to ſo apparent a truth, neither aſſenteth unto it, without the promiſe and grace of the holy Ghoſt; that is, is not able out of theſe two axiomes and principles certainly and neceſſarily to infer, that he knoweth and hopeth for his deliverance out of paine and miſery. As then they who are ſequeſtred from the Church, and are ignorant of the Goſpel, can have no knowledge or hope of delivery: ſo Adam after his fall, by the meere inſtinct and conduct of naturall reaſon, without Gods eſpeciall revelation, and peculiar promiſe, could not poſſibly have intelligence or confidence thereof. For, ſin being once committed, nothing could be converſant in his mind and underſtanding, nothing obvious to his eyes, but the ſevere and exact juſtice of God, which ſuffereth not ſin to eſcape unpuniſhed, and Gods unchangeable truth, which had pronounced,Geneſ. 2.19. In what day ſoever thou eateſt thereof, thou ſhalt die the death. Adam well perceived, that this Gods juſtice and truth muſt needs be ſatisfied with the perpetuall ruine and deſtruction of the tranſgreſſor; and therefore out of this contemplation and conſideration could collect no hold or hope of liberty. He might indeed probably gather, that a delivery might be compaſſed, if by any meanes this Gods juſtice and truth might be ſatisfied; but he could neither hope for it, nor conceive what manner of delivery it ſhould be, or by whom it ſhould be performed. Nay, the very Angels themſelves could not at any time have complotted or deviſed the means whereby this delivery might be wrought, had not God of his unmeaſurable wiſdome and goodneſſe invented it himſelfe, and revealed it unto men by his Goſpel. But ſome man may except and ſay; If delivery ſeemed impoſsible unto Adam, by reaſon of Gods juſtice and truth, then now alſo it may ſeeme impoſsible: (For Gods truth and juſtice may no more be impeached now, then heretofore) But a ſinners recovery and eſcaping out of puniſhment and miſery would impeach the juſtice and truth of God. Anſ. The eſcaping of a ſinner ſhould impeach the juſtice and truth of God indeed, if it hapned without ſufficient ſatisfaction mediating for the offence.How Adam after his fall might not deſpaire of, and how he could not aſſuredly hope for delivery, before by ſpeciall revelation he was aſſured of the promiſe. This reſolution unto the objection propoſed, if Adam ſaw, he had good ground why he ſhould not ſimply deſpaire of delivery, eſpecially if withall he conſidered the nature of God, that is, his unlimited bounty, wiſdome, and power, and if he uprightly weighed the end of mans creation; that it was not meet that ſo gracious & good a God, ſo wiſe, & ſo mighty, ſhould make ſo excellent a creature as man, to ſuſtain perpetuall miſery: or, that he ſhould deliver ſuch a Law to man, as could never perfectly be performed by him: yet on this could he ground no conſtant perſwaſion or immoveable hope; becauſe, as hath been ſaid, before the publiſhing of the Goſpel, neither he, nor any creature was able, or ſhould for ever have been able of himſelfe to perceive, or ſo much as imagine unto himſelfe a maner of eſcaping puniſhment not repugnant to the juſtice of God, except God had declared and revealed the ſame by his Son. The ſumme of all is this: Man being fallen, could hope for no delivery from ſin and death, before the joyfull and gladſome promiſe of the ſeed of the woman, which ſhould cruſh and break in peeces the head of the Serpent: yet neither ought hee hereupon, neither indeed ſimply could he deſpaire thereof, as of a thing impoſſible. For, howſoever he could not conceive any neceſſary ground or reaſon, whereby he might infallibly infer and conclude his future delivery; neither yet could underſtand the manner and meanes of making ſatisfaction; nevertheleſs in conſequent it is, that, If no creature could invent it, then neither could God deviſe it. It behoved him therefore to depend and rely on Gods profound wiſedome, exceeding goodneſſe, and mighty power; and not in any caſe deſpaire hereof, though indeed all things ſeemed to ſolicite and to provoke him to deſpairation. Notwithſtanding, except the voice of the Goſpel had alſo ſounded in his eares, nothing could have ſufficiently comforted and ſuſtained him againſt the Divels temptations: But when once the ſweet promiſe ſounded in his eares, then he underſtood the meanes of ſatisfaction by Chriſt; and then he might not only wax confident of his delivery, but by vertue thereof reſolve all doubts to the contrary, ſuch as are theſe here following: Argum nts againſt the poſsibility of mans delivery.Object. 1. The justice of God ſuffereth not thoſe to eſcape unpuniſhed: who deſerve eternall damnation. But we have deſerved eternall damnation: Therefore in regard of Gods juſtice, our delivery is impoſsible. Anſ. Adam ſaw an anſwer to the Major of this Syllogiſme; namely, That the juſtice of God abſolveth not, neither diſmiſſeth unpuniſhed thoſe that deſerve everlaſting damnation, except there be interpoſed a full and perfect ſatisfaction by condigne puniſhment of the offence. Object 2. When that is not executed which the juſtice of God requireth, and his truth menaceth, they are both impeached. But if man eſcape out of miſery, that is not executed which the juſtice of God requireth, and his truth menaceth, to wit, due puniſhment, and everlaſting death is not inflicted: Therefore mans eſcape and wading out of miſery cannot be without the impeaching of both; which impeachment is impoſsible. Anſw. Here againe Adam perceived that the Minor was only true, if no puniſhment at all were inflicted either on the ſinner himſelfe, or on ſome other, who offered himſelfe to ſuſtaine the penalty in the ſinners place. Now knowing thus much, he had alſo further learned out of Gods promiſe, that in mans behalfe, Chriſt, the ſeed of the woman, ſhould breake the head of the Serpent. Object. 3. What the unchangeable truth and juſtice of God requireth, that is neceſſary and unchangeable. But the unchangeable juſtice and truth of God requireth the caſting away of a ſinner into everlaſting paines: Therefore the caſting away and perdition of a ſinner is neceſſary and unchangeable. Anſ. He diſcerned here alſo what might be anſwered to the imperfection of the Major, namely, that that is unchangeable which the juſtice of God requireth, to wit, ſimply, and without all condition; not that which is required with condition, and by way of exchange in this ſort, that either there be a caſting away of the ſinner into everlaſting puniſhments, or a ſatisfaction made by Chriſt. Object. 4. Whence we have no ability to come out, all delivery thence is impoſsible: But to ſhake off ſin and death, and come out of them we have no ability: Therefore this eſcape is impoſsible. Anſ. Here alſo he deſcrieth the falſhood of the Major, that the eſcape is indeed impoſſible, unleſs God know the meanes, and lay open the way of eſcapeing out of theſe evils, which in it ſelfe to humane reaſon, and to all creatures is utterly unknowne, and impoſſible to be found out. Theſe and the like darts of Sathan, Adam had learned by the promiſe of the Goſpel to ward and ſhiver in pieces. But we at this day far more clearly ſee and perceive the vertue and efficacy of theſe ſolutions, then heretofore Adam could; whereas we out of the Goſpel, and by the event and accompliſhment thereof, and by the ſenſe and feeling of our private conſciences, have an infallible knowledge, that the delivery of man is poſſible, and ſhould one day be performed, as Adam ſaw, but that it is already finiſhed and atchieved by Chriſt. Mans delivery therefore now is, and alwayes was poſſible unto God.

3. Whether delivery be neceſſary and certaine.

ALthough God was not bound at all to deliver man out of his thraldome of miſery, but it remained free unto him to relinquiſh and leave all men in the power of death, and ſave none; (For, Who hath given unto him first, Rom. 11.35. and he ſhall be recompenced?) yet we may well ſay, that Mans delivery was, and now is neceſſary, not by any abſolute neceſsity, but by ſuch as is called neceſsity by ſuppoſition, that is, with ſuppoſall of ſome ſpeciall condition it was alwaies neceſſary: The neceſsity of mans delivery not abſolute, but depending on the unchangeable wil & decree of God. Exod. 33.11. Becauſe God hath moſt freely and unchangeably decreed and promiſed this delivery publiſhed; and impoſſible it is that he ſhould lie, or be deceived: As I live, I deſire not the death of a ſinner, but that the wicked turne from his way, and live. From the end of the Creation. Epheſ. 1.6. Pſal. 86.46. Becauſe God in the beginning created man, that he might for ever be magnified of him: He hath made us to the praiſe of the glory of his grace. And, Haſt thou made all men for nought? From the end of ſending his Son into the world. John 6.39, 40. Mat. 9.13. Mat. 18.11. Rom. 4.25. Gal. 2.21. Becauſe God did not in vain ſend his Son into the world, neither did Chriſt die to no purpoſe: I came downe from heaven to do his will that ſent me. And this is the Fathers will which ſent me, that of all which he hath given me, I ſhould loſe nothing. I am come to call ſinners to repentance. The Son of man is come to ſave that which was loſt. He died for our ſins, and is riſen again for our juſtification. If righteouſneſſe be by the Law, then Chriſt died without a cauſe. From the ſtature of God. Becauſe God more enclineth to the exerciſing and ſetting forth of his mercy, then of his anger. But he ſheweth his anger in puniſhing the wicked: therefore much more will he ſhew his mercy in ſaving the godly.

4. Whether we may expect and hope for perfect delivery.

How our delivery is perfect.THe delivery and ſetting of man at liberty is in this life complete and perfect, but as by a beginning onely, and in ſome meaſure or degree: in the next it ſhall be perfect by a finall conſummation, and in all competent degrees. Our delivery is now perfect, but as concerning the parts thereof from both evils, both of crime and paine; that is, all the parts of obedience are begun in the redeemed or beleever, ſo that as long as we live here, it is daily augmented by new acceſſions and increaſing: but then it ſhall be perfect alſo in degrees, when all teares ſhall be wiped from our eyes, the perfect Image of God renewed in us, and God ſhall be all in all; that is, ſhall immediatly bleſſe us with exceeding happineſſe, ſo that nothing ſhall remain in us repugnant to God, but whatſoever ſhall be in us, that ſhall be of God. This is proved: 1. Becauſe God is not a deliverer in part only, but ſaveth and loveth perfectly thoſe whom he ſaveth.1 John 17. The bloud of Jeſus Christ cleanſeth us from all ſinne: to wit, as touching both the formall parts thereof, the guilt and the corruption of ſinne. 2. Becauſe he will perfectly puniſh the wicked, that they may exactly ſatisfie his juſtice by their puniſhments: Therefore will he likewiſe perfectly deliver the godly from puniſhment, becauſe hee is more inclined and propenſe to mercy, then to anger: For Chriſts benefit is not imperfecter, or of leſſe force then the ſin of Adam; which it would be, if he did not perfectly deliver: becauſe we have all loſt all our righteouſneſs, ſalvation, and bleſſedneſs in Adam. We muſt therefore expect and look for perfect delivery, but by degrees, as hath been declared: namely, in this life perfect; in the reſurrection more perfect; and in our glorification moſt perfect.

5. By what meanes delivery may be wrought.

Two neceſſary meanes of our delivery.THis our delivery may be wrought and accompliſhed: Satisfaction. By a full and ſufficient ſatisfaction for our offence committed; that is, by eternall puniſhment, or ſuch a temporall puniſhment, as is correſpondent and equivalent with eternall. Regeneration. By a purging, and aboliſhment of ſinne in us, and a renewing of our nature, that is, a reſtoring of the righteouſneſſe we have loſt, and new faſhioning of the Image of God in us, or a perfect regeneration of our corrupt nature: both theſe are neceſſary for our delivery. 1. Satisfaction is neceſſary, Why ſatisfaction is neceſſary. becauſe the mercy of God (as heretofore hath been ſhewed) overthroweth not his juſtice, which muſt be ſatisfied; and the Law bindeth us either to obedience or puniſhment. Now by obedience ſatisfaction cannot be made, becauſe our precedent obedience is already impaired by the fall, and our obedience (were it any) which hath followed ſince the fall, cannot ſatisfie for the former offence, whereas man is every moment obliged thereunto, as to a preſent debt. Therefore obedience being once defective, there remaineth, according to the commination, If thou ſhalt eate thereof, thou ſhalt die the death, no other ſatisfaction, but by enduring puniſhment; which puniſhment being once ſufficiently payd, God is reconciled with the offendor, and delivery may follow thereon. 2. The cleanſing from ſinne, Why regeneration is neceſſary. and renewing of our nature is likewiſe required: For God will on that condition accept of this ſatisfaction, and for it pardon our ſin, ſo that we leave off to offend him hereafter through our ſins, and be thankful unto him for our reconciliation. For to be willing to be received into Gods favour, and yet not to be willing to ceaſe from ſinning, is to mock God. But we cannot ceaſe from ſinning, unleſs our nature be renewed. Thus then mans delivery is poſſible to be effected, to wit, if ſuch a ſatisfaction be made, whereby condigne puniſhment and equall to the fault is ſuffered, and which no after-ſlip and offence annihilate or make void.

Queſt. 13. Are wee able to ſatisfie by our ſelves?

Anſw. Not a whit. Nay rather we do every day encreaſe our debt?John 9.1. and 15.16. Pſal. 130 3. Mat. 6.12. & 16.26. & 18.25..

The Explication.

SIth it is out of doubt that the meanes of our delivery conſiſteth in the ſatisfaction and cleanſing of our ſin; it is further demanded, by whom this ſatisfaction and cleanſing of ſin may be performed; whether by us, or by ſome other; and if by ſome other, whether by any meere creature; and if by no meere creature, by what then, and what kinde of Mediatour. To the firſt of theſe interrogatories anſwer is made in this thirteenth Queſtion: to the other two which follow, in the fourteenth and fifteenth Queſtions of the Catechiſme.

Two cauſes why we can make no ſatisfaction by obedience. Satisfaction cannot be performed of us and by us, neither by obedience nor by puniſhment. Not by obedience; 1. Becauſe what good ſoever we do, by vertue of preſent bond and obligation we owe it unto God. By it therefore we cannot ſatisfie for our former faults. For we can deſerve nothing at Gods hands for the preſent, much leſſe for time to come: neither can a double merit for the time both preſent and to come iſſue out of one ſatisfaction. 2. In the Catechiſme a more familiar reaſon is yeelded, Becauſe we dayly heap up offences and debts. For we ſin unceſſantly, and by ſinning heap up and increaſe our guilt, and Gods wrath. Now he who goeth on ſtill in offending, never appeaſeth the party offended; as the debtor never riddeth himſelfe out of debt, who without any acquittance of ancient Bils, entreth daily new bonds and covenants. Neither yet can we ſatisfie by our puniſhments, We can make no ſatisfaction by ſufficient puniſhment. becauſe our offence being infinite, deſerveth infinite puniſhment, that is, eternall; or if temporall, yet anſwering in equality to eternall. For al ſin is an offence againſt the infinite good, and meriteth everlaſting damnation, or at leaſt ſuch a temporal condemnation, as yet is equal to eternal. Eternal puniſhment we cannot ſuſtaine; becauſe then we ſhould nevet be delivered or recovered thence.Not by eternall puniſhment. We ſhould indeed be alwaies ſatisfying Gods juſtice, but it could never be ſaid that we had ſatisfied; our ſatisfaction would never be perfect, we ſhould never returne with conqueſt of ſin & death, but our ſatisfaction continuing ſtill unperfect, ſhould be prorogued to all eternity: which ſatisfaction is ſuch as is the puniſhment of the Devils and reprobate men, which never ſhal have end.Not by temporal. Now for a temporal puniſhment, which ſhould be anſwerable & equal to eternal, ſuch as is required to the intent that the ſatisfaction may prove a victory over and a quelling and ſuppreſſing thereof, there is no creature (as ſhortly ſhall be proved) by reaſon of manifold imperfection, who can perform it. Sith then wee are not able by our ſelves, if we covet our delivery, we muſt needs make ſatisfaction by another. Hence we eaſily deduce an anſwer to this objection: Ob. We never ſatisfie the law, neither by obedience, neither yet by puniſhment: Therefore this manner of delivery by ſatisfaction is vain and imaginary. Anſw. It is no way frivolous: becauſe though we be not able to ſatisfie by obedience, yet we are by paying the full penalty, not in our own perſon, but in the perſon of Chriſt, who amply ſatisfied the law, both by obedience, and by puniſhment. Repl. 1. The law requireth Our obedience or puniſhment, becauſe it is written; Hee which doth theſe things, ſhall live by them. Curſed is hee who continueth not in all. Anſw. Gal. 3.10. Verily the law requireth our obedience, or our puniſhment, but not excluſively: to wit, ſo, that it doth not admit it to be performed by another for us: for it no where excludeth or diſalloweth anothers ſatisfaction on our behalfe, albeit it teach not, or know not the ſame. But this the Goſpel revealeth, and pointeth it out unto us in Chriſt. Repl. 2. That another ſhould be puniſhed for offenders, is unjuſt: Therefore Chriſt could not undergoe our puniſhment. Anſ. That another ſhould be puniſhed for offenders, is not diſagreeing with Gods juſtice, if theſe conditions concurre withall:The conditions to be reſpected in him who may be puniſhed for another. 1. If hee who is puniſhed be innocent. 2. If he be of the ſame nature with the offenders. 3. If of his own accord he offer himſelfe to puniſhment. 4. If of himſelfe he be able to recover out of puniſhment. And this is the cauſe that men cannot juſtly puniſh ones offences in another, becauſe they cannot bring to paſſe, that the party puniſhed ſhould not periſh in the puniſhment. 5. If hee wiſh and attain unto that end which Chriſt reſpected, even the glory of God, and ſalvation of men.

Queſt. 14. Is there any creature able in heaven or in earth, which is only a creature, to ſatisfie for us?

Anſw. None: For firſt, God will not puniſh that ſin in any other creature, which man had committedEzek. 18.4. Gen. 3.17.. And further, neither can that which is nothing but a creature, ſuſtain the wrath of God againſt ſin, and deliver others from itNah. 1.6. Pſal. 130.3..

The Explication.

THe excluſive particle onely is added to the queſtion, that the negative anſwer may prove true: For it was behoovefull that a creature ſhould ſatisfie for the ſin of a creature, but not ſuch a one as was meerly or only a creature; becauſe ſuch a one could not ſatisfie, as hereafter ſhall appeare. Whereas, when we are to ſatisfie by another, the queſtion is, No other creature but man could ſatisfie for man. Ezek. 18.20. Whether that other by whom wee muſt ſatisfie may be any creature beſides man. No meer creature could ſatisfie for man. And that a meer and bare creature. Both of theſe is on good reaſon denyed. The reaſon of the former is; Becauſe God will not puniſh that in another creatare which man hath committed: and this he doth according to the inviolable order of his juſtice. which permitteth not, that one creature offend, and another bear the puniſhment: The ſoule that ſinneth ſhall die. This reaſon demonſtrateth, that no creature but man could ſatisfie for man: that God could not be ſatisfied for the ſin of man, no not by the utter and eternall deſtruction of heaven and earth, or the Angels themſelves, and all creatures elſe whatſoever. The reaſon of the latter is; 1. Becauſe the power and vigour of no creature is ſuch, that it may ſuſtain a finite and temporall puniſhment equivalent to infinite and eternall, due to the infinite crime of man: For ſooner ſhould the creature be waſted and conſumed to nothing, then it could ſatisfie God by this means: For God is a conſuming fire. If thou ſhalt mark what is done amiſſe, Deut. 4.24. Pſal. 130.3. Rom. 8.3. O Lord, who may abide it? Becauſe the law was not able to juſtifie, in as much as it was weak through the fleſh, God ſent his Son in the ſimilitude of ſinfull fleſh, &c. This reaſon proveth, that no creature in the whole frame of nature was able to ſatisfie God by enduring puniſhment, that it could it ſelf wade out of the brunt and perill thereof; which eſcape is neceſſary to the accompliſhment of delivery: By reaſon therefore of the infirmity and weakneſſe of the creature, there would not be any juſt proportion between the puniſhment and the ſin. 2. Becauſe the puniſhment of a meer creature could not be a price of ſufficient worthineſſe and value for our redemption. 3. Becauſe a bare creature could not have purged humane nature from the contagion and corruption wherewith it was infected, neither yet could effect, that from henceforth we ſhould ſin no more: all which it behooved our Deliverer to perform.

Queſt. 15. What manner of Mediatour then and Deliverer muſt we ſeek for?

Anſ. Such a one verily as is very man1 Cor. 15.21., and perfectly juſtHeb. 7.26. Iſa. 7.14. & 9.6 Jer. 23.6. Luke 11.22., and yet in power above all creatures; that is, who alſo is very God.

The Explication.

SIth then wee our ſelves are not able to ſatisfie God, but have need of ſome other to become a ſatisfier and mediatour in our behalfe; the queſtion is, What kind of Mediatour he ought to be that ſhould make ſatisfaction in our ſtead. For of force and neceſſity he muſt be either a creature alone, or God alone, or both in one. A ſole creature he may not be, for the cauſes before diſcovered and expreſſed.Meerley God could not ſatisfie for man. Meerly God he could not be, both 1. Becauſe not God, but man ſinned: and alſo 2. Becauſe it behooved the Mediatour to ſuffer and die for the ſin of man; neither of which are incident to the Deity; ſo that God can neither ſuffer, nor die: It remaineth therefore that we ſtand in need of ſuch a Mediatour as is both in one, that is to ſay, which is both God and man. The cauſes hereof ſhall be aſſigned in the queſtions immediately following.

ON THE 6. SABBATH.Queſt. 16. Wherefore is it neceſſary that he be very man, and perfectly juſt too?

Anſ. Becauſe the juſtice of God requireth, that the ſame humane nature which hath ſinned, doe it ſelfe likewiſe make recompence for ſinEze. 18.4, 20. Rom. 3.18. 1 Cor. 15.21. He. 2.14, 15, 16.: but he that is himſelfe a ſinner cannot make a recompence for othersHeb. 7.26, 27 Pſal. 49.7, 8.1 Pet. 3.18..

The Explication.

IT behooved our Mediatour to be 1. man, 2. and indeed very man, 3. and that man alſo perfectly just.

Our Mediatour muſt be man. Rom. 5.12. 1 Cor. 15.21. He ought to be Man, 1. Becauſe it was man that ſinned; therefore man muſt make recompence. As by one man ſin entred into the world, and death by ſin, and ſo death, &c. Sith by man came death, by man alſo came the reſurrection of the dead. 2. That he might ſuffer death: for he ought to make ſatisfaction for us by dying and ſhedding his bloud;Gen. 2 17. Heb. 9.22. becauſe it was ſaid, Thou ſhalt die the death. Without ſhedding of bloud is no remiſſion.

He muſt be true man. He ought to be True man; that is, deſcending and ſpringing of mankind which had ſinned; not created of nothing, or coming from heaven, but every way ſubject to all our infirmities, ſin only except: 1. Becauſe of Gods juſtice, which requireth that the ſelf ſame humane nature which had ſinned, ſhould pay for thoſe ſins: For, The ſoule which ſinneth ſhall die. Ezek. 18.20. Gen. 2.17. And, In the day that thou eatest thereof thou ſhalt die the death. Wherefore true man, of the poſterity of Adam which tranſgreſſed, ought to pay for men that which was required at their hands. Hitherto tend thoſe ſayings; Since by man came death by man came alſo the reſurrection of the dead. 1 Cor. 15.21. 1 Tim. 2.5. Heb. 2.16, 17. Col. 2.12. There is one God, and one Mediatour between God and man, which is the Man Chriſt Jeſus. He took the ſeed of Abraham. Wherefore in all things it became him to be made like unto his brethren, &c. Hereof the Apoſtle alſo ſaith, that we are buried with Chriſt through baptiſme, in whom we are alſo raiſed up together, &c. And Auguſtine, in his book of true religion,Aug. lib. de vera Religione. cip. 53. ſaith, The ſame nature was to be taken which was to be delivered. 2. For the truth of God; who often by the Prophets deſcribeth our Mediat our to be ſuch a man as is poor, weake, contemptible: And of Iſaiah eſpecially is he deſcribed to be ſuch a one. 3. For our comfort; for except we knew him to have come out of Adams loyns, and ſprung of his bloud, we ſhould never be able to reſolve that he is the promiſed Meſſias and Saviour, and our naturall brother. For it is regiſtred in Scripture, that The ſeed of the woman ſhould break the head of the ſerpent. Gen. 2.15. Gen. 22.18. In thy ſeed ſhall all nations of the earth be bleſſed. Whence the Apoſtle teacheth, that Hee that ſanctifieth, and they that are ſanctified are all of one; (that is, of the ſame humane nature) wherefore he is not aſhamed to call them brethren. Now therefore that he might be our brother, it was requiſite that he ſhould be born of Adam: For,Heb. 2.14. Foraſmuch as the children were partakers of fleſh and bloud, he alſo himſelfe likewiſe took part with them, &c. 4. That he might be a faithfull high Prieſt, and might help and relieve our infirmities. For,Heb. 2.17, 18. It became him in all things to be made like unto his brethren, that he might be a mercifull and a faithfull high Prieſt in things concerning God, that he might make reconciliation for the ſins of the people. For in that he ſuffered and was tempted, he is able to ſuccour them that are tempted.

He muſt be perfectly juſt. It is neceſſary that he be a man perfectly juſt; that is, defiled with no ſpot of originall or actuall ſin, that he might worthily be our Saviour, and his paſſion and ſacrifice be a ranſome not for himſelf, but for us: for had he himſelf been a ſinner, he muſt have ſatisfied for his own ſins. Hence the Scripture teſtifieth of him;Iſa. 53.11. 1 Pet. 2.22. 1 Pet. 3.18. My righteous ſervant ſhall juſtifie many. Who did no ſin, neither &c. Christ hath once ſuffered for ſin, the just for the unjuſt, that he might bring us to God. Yea, if the Mediatour himſelfe had been ſubject to any ſin, he ſhould not have been able to have avoyded the wrath of God, much leſſe to have merited for others freedome from puniſhment, and the favour of God: neither could his paſſion and death, who had not ſuffered as an innocent, have been the price and ranſome of others ſins. Therefore God made him to be ſin for us (that is, to be a ſacrifice for ſin) which knew no ſin, 2 Cor. 5.21. that were ſhould be made the righteouſneſſe of God in him. For ſuch an high Prieſt it became us to have, Heb. 7.26, 27. which is holy harmleſſe, undefiled, ſeparate from ſinners, and made higher then the heavens; which needeth not daily, as thoſe high Prieſts, to offer up ſacrifice, firſt for his own ſins, and then for the peoples. Now four manner of wayes was the man Chriſt perfectly juſt,Chriſt ſaid to be perfectly juſt four wayes. or hath perfectly fulfilled the law. 1. By his own righteouſneſſe; For Chriſt alone performed perfect obedience, ſuch as the law requireth. 2. By paying ſufficient puniſhment for our ſins. It was neceſſary that this double fulfilling of the law ſhould be in Chriſt: for had not his righteouſneſſe been full and perfect, hee could not have ſatisfied for the offence of others. And except his ſuffering of puniſhment had been ſufficient, we by it ſhould never have been delivered from everlaſting puniſhment. The former of theſe is called, The fulfilling of the law by obedience, whereby himſelf was conformable in all points to the law: The latter is termed, The fulfilling of the law by puniſhment; to wit, which he ſuffered for us, leſt we ſhould remaine ſubject unto everlaſting death. 3. He doth fulfill the law in us by his Spirit, when as he regenerateth us by the ſame Spirit, and by the law traineth us to obedience both outward and inward, which the law challengeth of us, and wee begin it in this life, but ſhall perform it wholly and fully in the life to come. 4. Chriſt fulfilleth the law, by teaching it, and purging it from errours and corruptions, and by reſtoring the true ſenſe, doctrine and underſtanding thereof: as it is ſaid;Matt. 5.17. I came not to deſtroy the law, but to fulfill it. For (as it appeareth by the Evangeliſt Saint Matthew) the Scribes and Phariſees had ſo corrupted the ſpirituall meaning of the law, wholly reſtraining it to bodily actions, that Chriſt was enforced thereby to give the right ſenſe of many places thereof, and ſo by the light of the truth to ſcatter the miſt of their corruptions.

Queſt. 17. Why muſt he alſo be very God?

Anſw. That he might by his God-headIſa. 9. & 63.3. ſuſtain in his fleſhIſa. 53.4, 11. the burden of Gods wrathDeut. 4.24. Nahum 1.9. Pſal. 130.3., and might recover and reſtore unto us that righteouſneſſe and life which we loſtIſa. 53.5, 10..

The Explication.

IT was requiſite that our Mediatour ſhould be not only man, Our Mediatour muſt be true God. and that true and very man, and that man perfectly juſt; but beſides all this, that he ſhould be God alſo; and that a true and mighty God, not an imaginary, and only adorned with excellent gifts above all the angels and ſaints, as hereticks decipher him. The reaſons hereof are theſe which follow: Becauſe of the grievouſneſs of the puniſhment hee was to endure. That by the power of his divinity hee might ſustain in his fleſh the infinite wrath and indignation of God againſt ſin, and endure ſuch a puniſhment, as in durance ſhould indeed be temporall, but infinite in weight, worth, and value. For certainly he had been brought to nothing by reaſon of infirmity, whoſoever, being but meer man, had adventured to undertake the huge heap and heavie burthen of Gods indignation. It was therefore behoovefull that our Mediator ſhould be of infinite ſtrength, and ſo to be God, who ſhould ſuffer, without falling into deſpair, or being brought unto nothing,Which puniſhment was of infinite value. ſo unmeaſurable puniſhment. Now it was neceſſary that the puniſhment of the Mediator ſhould be of infinite value, and equivalent to eternall, that there might be a proportion betwixt the ſin and the puniſhment thereof. For there is no one ſin amongſt all the ſins committed from the beginning of the world to the end thereof ſo little, as that it deſerveth not everlaſting death: they are all ſo exceeding evill, that they cannot be expiated and done away by the endleſſe deſtruction of any creature. Notwithſtanding this puniſhment ought to be finite in reſpect of time; becauſe it behooved our Mediatour not to be ſhut up in death for ever, but to wreſt himſelf out of the power thereof, to the intent that he might accompliſh the benefit of our redemption; that is to ſay, that he might merit perfectly for us our redemption; and now, when it was perfectly merited, apply it, or beſtow it upon us by his forcible working, and effectually ſave us. For it became our Mediator to perform both; namely, to merit firſt, and then to beſtow righteouſneſſe, that thence he might prove a perfect Saviour as well in efficacie and fruit, as in merit and deſert. Theſe things could not have been done by a meer man, who, of whatſoever ſtrength he be, cannot by his own force or power wreſtle out of the hands of death. Wherefore it was requiſite, that he which was to ſave others from death, ſhould by his power overcome death, and firſt depell it and ſhake it off from himſelf; which thing he could not accompliſh except he were God.

Becauſe of the worth of the ranſome he was to pay. It was needfull that the price or ranſome which our Mediatour paid ſhould be of infinite value, that it might be a ſufficient and full worthy ranſome for the redemption of our ſouls; that is, that it might be reputed ſufficient in Gods judgment for the purging and putting away of our ſins, and for the repairing of that righteouſneſſe and life which wee had loſt. Therefore it became the perſon alſo that ſhould pay this price to be of infinite worthineſſe, to wit, very God. For the worth of this price, for which it is acceptable unto God, and is of infinite eſtimate, though it were but temporall,Which worth conſiſted 1. In the worthineſs of the perſon paying. conſiſteth in two things: 1. In the worthineſſe of the perſon paying it. 2. In the grievouſneſſe and extremity of the penalty endured. The worthineſſe of the perſon. Herein appeareth, that the perſon which ſuffered is God, himſelfe the Creator of all things. For that he ſhould die for the ſins of the world is infinitely more then the death and deſtruction of all creatures, and is at higher rate and reckoning then the conformity or correſpondence of all the Angels and holy men with God. Wherefore the Apoſtles when they ſpeak of Chriſts paſſion, ever almoſt make mention of his God-head: God hath purchaſed the Church with his bloud. Acts 20.28. 1 John 1.7. John 1.26. Gen. 3.15. The bloud of Jeſus Christ cleanſeth us from all ſin. Behold the Lamb of God which taketh away the ſins of the world. Yea, God himſelf in Paradiſe joyneth theſe two; The ſeed of the woman ſhall break thine head, and thou ſhalt bruiſe his heel. In the grievouſneſſe of the puniſhment. Pſal. 18.4. Deut. 4.24. Iſa. 5.36. The grievouſneſſe of the puniſhment was, that Chriſt ſuſtained the dreadfull torments of hell, and the heavie wrath of God againſt the ſins of the whole world: The pains of hell came about me. God is a conſuming fi e. The Lord hath laid upon him the iniquity of us all. Whence it is underſtood why Chriſt did ſo greatly tremble at death, whereas many Martyrs have without fear or trembling offered their throats to the perſecuters. Ob. The perfect fulfilling of the law by obedience might have been a ſatisfaction for our ſins: But a meer man, ſo be were abſolutely juſt might by his obedience have perfectly fulfilled the law: Therefore meer man, being perfectly juſt, might ſat is fie for our ſins; and by force of conſequent, it was not neceſſary that our Mediatour ſhould be God. Anſw. 1. The Major is falſe, becauſe, as hath before been ſhewed, obedience being once forſaken and ſhaken off, Gods juſtice could not be ſatisfied for our offence, but only by ſufficient and due puniſhment, in regard of his commination once uttered;Gen. 2.17. In the day that thou eateſt thereof thou ſhalt die the death. Anſ. 2. Though we grant the Minor, that forſooth, a meer man by his obedience might perfectly fulfill the law; yet this obedience could not have been a price for anothers debt, ſince every man is bound to perform the ſame. It was required therefore that our Mediatour ſhould pay a ſufficient puniſhment for us, and in regard hereof, be armed with the power of the God-head: for the divels themſelves are not able to ſuſtain the weight of Gods wrath againſt ſin much leſſe ſhould man be able to do it. Repl. But all the divels and wicked men bear and ſustain, and are constrained to bear and ſuſtain the everlaſting wrath of God. Anſ. They indeed bear the immeaſurable wrath of God,Wicked men and divels ſatisfie in never ſatisfying. but ſo that they never ſatisfie Gods juſtice, neither recover out of puniſhment; for their puniſhment is extended to all eternity. But it beſeemed the Mediatour ſo to bear the burthen of Gods wrath, that after he had ſatisfied for our ſins, he might ſhake off that burthen, and take it away both from himſelf and from us.

Becauſe of revealing Gods will unto us. Our Mediatour muſt be God, That he might reveal and make known unto us the ſecret will of God concerning the redemption of mankind, whereof except he were God, he could have no knowledge. For no creature could at any time have ſearched out the bottomleſſe depth thereof, and conceived ſo intricate a myſtery, had not the Son of God diſplayed, and laid it open unto us. No man hath ſeen God at any time: John 1.18. the onely begotten Son which is in the boſome of the Father, he hath declared him.

Becauſe of giving the Spirit. Our Mediatour muſt be God, That he may give the holy Ghoſt, by whom he may gather in one his Church, be preſent with it in the world, and beſtow on us, maintain and perfect in us the benefits purchaſed by his death; remiſſion of ſins, righteouſneſſe, new obedience, and life everlaſting. For it is not ſufficient for our Mediatour to be made a ſacrifice for us, to break the bonds of death, and make interceſſion with God for us: but it is neceſſary alſo that he promiſe on our behalf that we ſhall imbrace the decree concerning our redemption by our Mediatour, and ceaſe at length to offend God through our ſins; which is the other part of the Covenant made between God and us, and is performed by us, that the Covenant may remain firme and ratified: But this, by reaſon of our corruption, could be promiſed of no man in our behalfe, except he have the power alſo of giving the holy Ghoſt, by whom he might work in us to aſſent, and to be more and more conformed to the image of God. Now to give the holy Ghoſt, and by him to regenerate our hearts, and work forcibly in us faith, converſion, and ſalvation, belongeth to God alone, whoſe alſo is the Spirit; Whom I will ſend you from the Father. John 15.26. For only the Lord of nature is able to reforme nature.

Jerem. 23.6. Laſtly, it behooved the Meſſias to be the Lord our righteouſneſſe. Object.The party offended cannot be Mediatour: Chriſt is the Mediatour: Therefore he cannot be the party offended, that is, God. Anſ. The Major propoſition is true, if the party offended be ſuch a one, as in whom there are not more perſons: But a moſt cleer teſtimony, whereby are taught in few words thoſe three former, to wit, that the mediatour is both true man, Acts 20.28. and perfectly juſt, and true God, is extant, when it is ſaid, God hath purchaſed the Church with his bloud: for he is true man, who ſheddeth his own bloud: Hee is perfectly juſt, who ſheddeth it for the redemption of others: Hee is true God, to whom both the name and properties of true God are given, which is, to be a Redeemer both by his merit, and alſo by his efficacy and power, and that, of the Church, that is, the elect and choſen.

Queſt. 18. And who is that Mediatour which is together both very God 1 Joh. 5.20. Rom. 9.5. Gal. 4.4. Iſa 9.6. Jer. 23.6. Mal. 3.1., and a very Luke 1.24. & 2.6, 7. Rom. 1.3. & 9.5. Phil. 2.7. Heb. 2.14, 16, 17. & 4.15. perfectly juſt man Iſa. 53.9, 11. Jer. 23.5. Luke 1.35. Joh. 8.46. Heb. 4.15. & 7.26. 1 Pet. 1.19. & 2.22. & 3.18.?

Anſ. Even our Lord Jeſus Chriſt1 Tim. 2.5. & 3.16. Ma th. 1.23. Heb. 2.9. Luke 2.11., who is made to us of God wiſdome, righteouſneſſe, ſanctification, and redemption1 Cor. 1.30..

The Explication.

WHat kind of Mediatour is neceſſary for us hath already been declared.The Mediatour was to be God; yet not the Father, nor the H. Ghoſt, but the Son only. Eight reaſons hereof. Now the queſtion is of the perſon who is ſuch a Mediatour. This Mediatour therefore is Jeſus Christ alone, the Sonne of God manifested in the fleſh; which poſition is proved by theſe reaſons: 1. Our Mediatour muſt be true God, as heretofore hath been evidently ſhewed: But God the Father could not be Mediatour, becauſe he worketh not by himſefe and immediatly, but mediatly by the Son and the holy Ghoſt. Neither is he the meſſenger; becauſe he is ſent of none, but he ſendeth the Mediatour. Neither yet could God the holy Ghoſt be Mediatour; becauſe he was to be ſent of the Mediatour into the hearts of the elect: therefore neceſſarily the Son, and he only was to be our Mediator. 2. That which our Mediatour ſhould impart unto us, he muſt needs firſt have it himſelf: But it belonged unto him to confer and beſtow on us the right and title of the ſons of God whence we were fallen; that is, to work that through him we might be adopted of God to be his ſons, becauſe this was in his power alone, ſith he alone had the ſole claim and intereſt herein: For the holy Ghoſt had it not, becauſe he is not the Son; neither had God the Father it, becauſe he alſo is not the Son, and was to adopt us by his Son to be his ſons: The Word therefore only, which is that naturall Son of God, is our Mediatour, in whom, as in the firſt begotten of God, we are adopted to be the ſons of God;John S. 36. John 1.12. as it is ſaid, If the Son ſhall make you free, ye ſhall be free indeed. As many as received him, to them he gave power to become the ſons of God. Who hath predeſtinate to be adopted through Jeſus Christ unto himſelfe: Epheſ. 1.5, 6. With his grace he hath made us accepted in his beloved. 3. The Son alone is the Word, his Fathers embaſſador and delegate, and that perſon which is ſent unto mankind, by whom the Father openeth his will, by whom he worketh, and giveth his holy Spirit, by whom alſo is made the ſecond creation; for by the Son we are made new creatures. Therefore the Scripture joyneth every where the firſt creation with the ſecond,John 1.3.2 Cor. 5.17. Gal. 6.15. Epheſ. 2.10. Col. 1.16. Heb. 1.10. becauſe the ſecond creation was to be made by the ſame party by whom the firſt was wrought: By the Son were made all things. But this was proper to the Mediatour, to be a meſſenger and truce-man between God and us, and to regenerate us by his Spirit: Therefore only the Son muſt be this Mediatour. 4. It belongeth unto the Mediatour immediatly to ſend the holy Ghoſt: But the Son alone immediatly ſendeth the holy Ghoſt. The Father alſo indeed ſendeth the holy Ghoſt, but mediately by the Sonne: the Sonne immediately from the Father, as himſelfe teſtifieth; whom I will ſend unto you from the Father. John 15.26. 5. It belongeth to the Mediatour to ſuffer and die for us: But the Sonne only is he, who taking our fleſh on him, hath ſuffered in it and died: God is manifeſted in the fleſh, &c. 1 Tim. 3.16. 1 Pet. 3.18. Christ was put to death concerning the fleſh, &c. Therefore hee only is the Mediatour. 6. That the Son is the Mediatour is proved by conference of revelations and propheſies in the old Teſtament, and by the fulfilling of the ſame in the new. 7. The ſame is proved by the works and miracles which Chriſt wrought;John 5.36. John 7.31. John 10.38. Matth. 11.4, 5. The works that I do bear witneſſe of mee, that the Father ſent mee. When Christ cometh, will hee doe moe miracles then this man hath done? Beleeve my works. Goe and ſhew John what things yee have heard and ſeen: the blind receive ſight, &c. 8. By teſtimonies of Scripture: There is one Mediatour between God and man, which is the man Chriſt Jeſus. 1 Tim. 2.5. 1 Cor. 1.30. Chriſt Jeſus of God is made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption; that is to ſay, he is made unto us a teacher of wiſdome, a Juſtifier, and Sanctifier, and Redeemer, to wit, a Mediatour and Saviour in full merit and efficacy: For in this ſpeech of the Apoſtle the Abſtracts, wiſdome, juſtification, ſanctification, and redemption, are put for the Concretes, a teacher of wiſdome, a Justifier, a Sanctifier, a Redeemer. In this ſentence of the Apoſtle that is worthy obſervation, whereas hee ſaith that the Mediatour was made unto us of God, he meaneth, was appointed and given.The Mediatour was given us by God. A Mediatour ſhould have been given unto us, and proceeded from us: becauſe we were the offenders: But we were unable to ſupply any from amongſt our ſelves, becauſe we were all the ſons of wrath: Wherefore it was neceſſary that a Mediatour ſhould be given us of God. Here we are to note farther, that juſtice or righteouſneſſe, and ſanctity or holineſſe in us before the fall, were one and the ſame thing, to wit, an inherent conformity in us with God and the law; as at this day in the holy Angels they are one and the ſame. But now ſince the fall, they continue no longer the ſame in us: For now Chriſt is our righteouſneſſe, How juſtification and ſanctification, and juſtice & ſanctity are now ſince the fall different and diverſe in us. and our juſtification is the imputation of Chriſts righteouſneſſe, whereby we are accounted righteous before God. Holineſſe alſo is our inchoative or new begun conformity with God; and ſanctification is the working of a conformity with God in us, which is here imperfect, and ſhall be perfected in the life to come, where holineſſe and righteouſneſſe ſhall be again one and the ſame even in us. Now followeth a brief recapitulation of the whole doctrine touching the Mediatour.

OF THE MEDIATOUR.

The cauſes why this doctrine of the Mediatour is to be in the Church.THe doctrine touching the Mediatour (whereas it ſo neerly concerneth Gods glory and our comfort) is to be held and diligently conſidered for theſe cauſes: 1. That we may acknowledge and magnifie the mercy and goodneſſe of God towards us, in that he hath given us his Son to be our Mediatour, and to be made a ſacrifice for our ſins. 2. That we may know that God is juſt, and doth not of any lenity pardon ſins; but is ſo grievouſly offended therewith, that he granteth no pardon to them, except the ſatisfaction of his Son mediate and come between. 3. That wee enjoying ſuch a Mediatour may be aſſured of eternall life; becauſe this our Mediatour is both willing and able to grant it. 4. Becauſe it is the foundation and ſhort ſumme of Christian doctrine. 5. Becauſe of Hereticks, who at all times moſt grievouſly oppugne this doctrine, that againſt them we may be able to defend it. The doctrine concerning the Mediatour ſeemeth to belong to the place of Justification; becauſe there alſo the office of the Mediator is declared: But it is one thing to teach, What, and what manner of benefit the benefit of juſtification is, and how it is received, which is performed in the common place touching Juſtification: another thing to ſhew whoſe that benefit is, and by whom it is beſtowed, which is proper to this preſent place here handled: and theſe are different and diverſe propoſitions; Juſtification belongeth to the Mediatour, or, is wrought by the Mediatour: and, remiſſion of ſins is our juſtification. In the former propoſition Juſtication is the ſubject; that is, it is that whereof another thing is affirmed: in the latter it is the Attribute or Predicate; that is, juſtification it ſelf is affirmed of another thing, even of remiſſion of ſins.

The principall Queſtions touching the Mediatour are theſe: 1. What in generall a Mediatour is. 2. Whether wee need any Mediatour with God for us. 3. What his office is. 4. What manner of one is neceſſary. 5. Who, or what perſon is, or may be our Mediatour. 6. Whether there may be moe Mediatours.

1 What a Mediatour is.

What a mediator 〈◊〉 in generall. A Mediatour in generall ſignifieth him who reconcileth two parties at variance, by interpoſing himſelfe and mitigating the offence, or appeaſing the offended by intreatie, ſatisfaction, and caution leſt the like offence be again occaſioned and committed.To reconcile hath four parts. For, to reconcile, is, 1 To make interceſſion for him who offendeth, unto him who is offended. 2 To make ſatisfaction for the injury offered. 3 To promiſe and to bring to paſſe that the party who hath offended offend no more: For except this be brought to paſſe and effectuated, the fruit and commodity of the interceſſion is loſt. 4 To bring them to an attonement and agreement who were before at enmity. If one of theſe conditions be wanting,A Mediatour in ſpeciall. there cannot be any true reconcilement. But in ſpeciall and as here it is uſed and meant of Chriſt, A Mediatour is a perſon reconciling God who is offended and angry with ſin, and mankinde offending and ſubject to eternall death for the ſame; and that by the ſatisfying of Gods juſtice by his death, by praying and intreating for the guilty, and by applying forcibly and effectually his merit through faith on them that beleeve, and regenerating them by his holy Spirit, effecting that they ceaſe from ſinning, and lastly, hearing their grones and petitions when they call on him. Or, A Mediatour is a pacifier or reconciler of God and men, aſſwaging Gods wrath, and reſtoring men into Gods favour by interceſſion and ſatisfaction for their ſins, and by cauſing God to love men, and men to love God, ſo that hence iſſueth an inviolable peace and agreement between God and ma .

How a middle perſon and a Mediatour differ: & how Chriſt is the one & the other. A middle perſon and a Mediatour are different; becauſe that is the name of the perſon, this of the office: both which Chriſt is between God the Father and us. He is a middle perſon, becauſe in him both natures, divine and humane, are united perſonally: And a Mediatour, becauſe he reconcileth us to God his Father; albeit in ſome ſort hee is alſo in the ſame reſpect the middle perſon, in which he is a Mediatour, becauſe in him two extremes are joyned, God and man. It is demanded, Whether Adam had need of a Mediatour before his fall? Anſwer is to be made by diſtinguiſhing of the divers meanings and ſignifications of a Mediatour: If a Mediatour be meant to be ſuch a one through whoſe mediation, or by whom God doth beſtow his benefits, and communicate himſelf unto us, Adam verily even before his fall had need of a Mediatour, becauſe Chriſt ever was that perſon by whom God the Father createth and quickeneth all things:John 1.4. For, In him was life, to wit, all both corporall and ſpirituall life; and the life was the light of men. But if the Mediatour be underſtood to be him who performeth both theſe and all other parts of a Mediatours office, Adam did not ſtand in need of a Mediatour before his fall. We muſt obſerve notwithſtanding, that in the Scriptures this phraſe is not found, whereby Chriſt is ſaid to have been the Mediatour alſo before the fall of man.

2. Whether we need any Mediatour with God for us.

No reconcilement without a Mediatour.A Mediatour is neceſſary for us, 1. Becauſe the juſtice of God admitteth no reconcilement without the recovery and new purchaſe of his grace and favour; therefore it is very requiſite that we have an Advocate: neither yet without interceſſion; therefore we have need of an interceſſor: neither without ſatisfaction; therefore a ſatisfier is neceſſary for us: neither without an applying of theſe ſeverall benefits; (for the benefits muſt be received) therefore it became us to have ſuch an applier: Laſtly, not without a purging of ſin, and a reſtoring of Gods image in us, to the end we may ceaſe to offend him; therefore of force we ought to have ſuch a cleanſer of our ſinfull corruption, and renewer of a better nature. Now we are not able to perform this, to wit, to appeaſe God being offended with us, and to make our ſelves acceptable unto God: we have need therefore of another Mediatour who may perform this for us. 2. God required a Mediatour of the party offending: for God, as God, would not receive ſatisfaction of himſelf, but would, for his juſtice ſake, that the party offending ſhould perform the ſame, or elſe obtain favour by a Mediatour, and ſhould himſelfe preſent ſuch a one as ſhould be able to make perfect ſatisfaction, and alſo ſhould be moſt acceptable unto God, leſt he might ſuffer a repulſe; and farther, ſuch a one as might eaſily by his favour, whereby he ſhould prevaile with God, reconcile us unto him through ſatisfying, and making intreaty and interceſſion for us. Now, wee were not able to beare this perſon, neither yet to ſupply any of our race and line ſufficient to ſuſtaine the ſame; becauſe wee were all the children of wrath. Therefore we ſtood in need of a third Mediatour, which third God tendered unto us, even ſuch a one as was both a man and a man moſt acceptable to God. 3. They who to procure their delivery muſt neceſſarily ſatisfie Gods juſtice, either by themſelves, or by another, and are not able by themſelves, have need of a Mediatour: But we, to purchaſe our freedome, muſt ſatisfie Gods juſtice either by our ſelves or by another; and by our ſelves we are not able: Therefore wee have need of a Mediatour. But exception is made againſt the diſtinction of the Major propoſition of our reaſon, in appointing either our ſelves, or another, thus: Ob. Where only one means of ſatisfying is ſet down, there no other may be enquired after or propoſed: But the law acknowledgeth and aſſigneth onely one means and way of ſatisfying, to wit, By our ſelves: Therefore wee muſt not ſet down any other, neither muſt wee ſay, Either by our ſelves, or elſe by another. Anſw. We grant the whole reaſon, being underſtood of the law, or according to the declaration of the law: For in the law one onely means of ſatisfying is preſcribed, and in vain is any other ſought after: yet ſo the law aſſigneth one means, that it denyeth not another. For the law verily ſaith, that we muſt ſatisfie by our ſelves; but it no where ſaith, Only by our ſelves: The law requireth our ſelves to ſatiſfie: the Goſpel ſheweth, & Gods mercy admitteth another to ſatiſfie. therefore it no where excludeth the means of ſatisfying by another. And albeit God did not expreſſe this other means in the law: yet in his ſecret counſell hee underſtood it, and afterwards revealed it in the Goſpel. Wherefore certainly the law diſcloſeth no ſuch means, but leaveth it to be diſcovered by the Goſpel. Rep. The doctrine then of the Goſpel is diſagreeing from the law. Anſ. It is not diſagreeing: for what the Goſpel propoundeth, that the law denyeth not; becauſe the law no where addeth the excluſive particle, namely, that Onely by us ſatisfaction ought to be made. 4. That a mediatour with God is neceſſary for us, many other things declare: 1. The tremblings and torments of conſcience in us. 2. The pains of the wicked. 3. The ſacrifices ordained by God, whereby was deciphered Chriſts only and perfect ſacrifice. 4. The ſacrifices of the heathen, and Papiſts, whereby they labour to pacifie God, becauſe they perceive that we ſtand in need of ſatisfaction before God.

3. What is the office of a Mediatour.

What our Mediatour doth with God.THe office of a Mediatour is to deal with both parties both the offended, and the offender. So Chriſt our Mediatour treateth with either party: With God who was offended he doth theſe things: 1. He maketh interceſſion for us unto his Father, and craveth pardon for our fault. 2. He offereth himſelf to ſatisfie for us. 3. He in very deed maketh this ſatisfaction by dying for us, and ſuffering ſufficient puniſhment, finite indeed in time, but of infinite worth and value. 4. He becometh our ſurety, and promiſeth on our behalf that hereafter we ſhall no more offend him: For without this ſuretiſhip or promiſe, interceſſion findeth no place, no not with men, much leſſe with God. 5. He worketh this his covenant and promiſe on our part in us by giving us his holy Spirit,What our Mediatour doth with us. and life everlaſting. With us alſo, as being the party offending, he doth theſe things: 1. He preſenteth himſelf unto us as his Fathers meſſenger and embaſſadour, opening and ſhewing this decree of the Father, that hee ſhould give himſelf to be our Mediatour, and that his Father accepteth of his ſatisfaction. 2. He performeth this ſatisfaction, and imputeth, granteth, and applieth it, being performed, unto us. 3. He worketh faith in us by giving us his holy Spirit, to agniſe this ſo great a benefit, and to imbrace, and not to reject it: for no reconcilement or amity can be between parties which are at variance,Philip. 2.13. except both parties accord. He worketh in us both to will and to do. 4. He by the ſame Spirit cauſeth us to leave off to ſin, and to begin a new life. 5. He preſerveth, maintaineth, and ſhieldeth us in this reconcilement, faith, and obedience begun in us againſt the Divels, and all enemies, yea, againſt our own ſelves, leſt we revolt again. 6. He will raiſe us up again from the dead, and glorifie us, that is, will perfect and finiſh our ſalvation which is begun, with all the gifts, both which we have loſt in Adam, and thoſe which himſelf hath merited for us. All theſe things Chriſt worketh, accompliſheth, and perfecteth not onely by his merit, but alſo by the efficacy and powerfull operation of the ſame: whence he is termed a Mediatour in regard both of merit, Chriſt a Mediator both in merit and efficacy. and efficacy of merit; becauſe he not only meriteth for us by his ſacrifice, but alſo by vertue of his Spirit doth effectually impart unto us his benefits, righteouſneſſe, and life everlaſting: witneſſe thoſe ſayings;John 10.15, 28. & 5.20, 26. I lay down my life for my ſheep. I give unto them eternall life. As the Father hath life in himſelf, ſo likewiſe hath he given to the Son to have life in himſelfe. As the Father raiſeth up the dead and quickeneth them, ſo the Son quickeneth whom he will. Without me ye can do nothing. John 15.5.

The benefits of the Mediatour.Now when queſtion is made of the office of the Mediatour, queſtion is made withall concerning his benefits. For the office enjoyned of God unto the Mediatour, is to beſtow benefits on his Church; which Paul ſummarily compriſeth in theſe four generall heads as it were,1 Cor. 1.30. when he faith, Ye are of him in Chriſt Jeſus, who of God is made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption. He is made unto us wiſdome, 1. Wiſdome. 1. Becauſe he is the matter or ſubject of our wiſdome. I eſteemed not to know any thing amongst you, but Jeſus Chriſt, and him crucified. We preach Christ crucified unto the Jews even a ſtumbling block, 1 Cor. 2.2. 1. Cor. 1.23, 24. and unto the Grecians fooliſhneſſe: But unto them which are called both of Jews and Grecians, we preach Chriſt the power of God, and the wiſdome of God. 2. Becauſe he is the cauſe or authour of our wiſdome, and that three wayes;Chriſt the author of our wiſdome three wayes. 1. Becauſe he hath brought forth out of the boſome of the eternall Father wiſdom, that is, the doctrine of our redemption. 2. Becauſe he hath ordained, and preſerveth the miniſtery of his word, by which he informeth us of his Fathers will, and his office. 3. Becauſe he is forcible and effectuall in the hearts of the choſen, and maketh them to yeeld their aſſent unto the word or doctrine, and to be reformed by it according to his image. Shorter thus; Chriſt is called our wiſdome, becauſe he is, 1. The ſubject, 2. The authour, 3. The means of our wiſdom. He is made unto us righteouſneſſe, 2. Righteouſneſs. that is, our juſtifier: for in him our righteouſneſſe is, as in the ſubject, and is made ours by his merit, and forcible operation: For, 1. He ſuffered the puniſhment of our ſins, which is juſtice and righteouſneſſe, and the merit for which we are reputed juſt and righteous. 2. He by his power maketh us righteous in the ſight of God, by imputing unto us his righteouſneſſe, and by giving us faith, whereby our ſelves alſo receiving it,3. Sanctification. may apply it unto us. He is made unto us ſanctification, that is, our ſanctifier; becauſe he doth regenerate and ſanctifie us by his holy Spirit. He is made unto us redemption, 4. Redemption. that is, our redeemer; becauſe he finally delivereth us: for the word 〈 in non-Latin alphabet 〉 (which we interpret redemption) doth not only ſignifie the price, but alſo the effect and full complement thereof.

4. What manner of Mediatour ours ought to be.

THis queſtion hath good and orderly dependance of the former: for whereas it appeareth, 1. That we muſt ſatisfie. 2. That we muſt ſatisfie by another. 3. That we must ſatisfie with that ſatisfaction of our Mediatour, which hath already been diſcourſed of, and deſcribed at large. It is well demanded next, 4. What manner of Mediatour is required. Our Mediatour therefore muſt be, 1. Man. 2. True man, deriving his nature of our kind, and retaining it for ever. 3. A man perfectly juſt. 4. True God. In a word, hee muſt be ſuch a perſon as is God and man, having both natures divine and humane, in the unity of his perſon, ſo that he may be truly middle and Mediatour between God and men. Now the demonſtrations and proofs concerning the perſon of the Mediatour are drawn from his office: for, becauſe ſuch is his office, himſelf alſo ought to be ſuch a one. They have been already handled in the Explication of the 15, 16, 17, & 18. Queſtions of the Catechiſme, where they may be reviewed.

5. Who is this Mediatour God and man.

Three things in the perſon of the Mediatour.HItherto the Mediatour hath been deſcribed to be the very Sonne of God, our Lord Jeſus Chriſt, as hath been lively expreſſed before in the Explication of the eighteenth Queſtion of this Catechiſm: the ſumme is, that the Scripture aſcribeth to one Chriſt, and him only, theſe three things: 1. That he is God: The Word was God. All things were made by it. God purchaſed the Church with his bloud. Who wasJohn 1.2, 3. Acts 20.28. Rom. 1.4. &. 10.11 1 John 5.7. declared mightily to be the Son of God, touching the ſpirit of ſanctification. Whoſoever beleeveth in him ſhall not be aſhamed. There are three which bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. To theſe alſo are to be added thoſe places in which is attributed to Chriſt, divine worſhip, invocation, hearing of our prayers, and works proper to God alone. In like manner, thoſe which attribute unto Chriſt the name of Jehovah. Likewiſe thoſe, in which thoſe things which are ſpoken of Jehovah are applied to Chriſt. 2. That he is true man: Hitherto belong thoſe places which call Chriſt man, and the ſon of man, the ſon of David,Jerem. 23.6. Zech. 2.10. Malac. 3.1. Iſa. 9.6. John 12.40. 1 Tim. 2.5. Mat. 9.6. & 16.13. Matth. 1.1. Luke 1.42. Rom. 1.3. & 9.5. Coloſſ. 1.22. 1 John. 4.2. and Abraham, the fruit of Maries womb. Alſo when he is ſaid to be made of the ſeed of David according to the fleſh, to have a body of fleſh, to have come in the fleſh: Hitherto belong all thoſe places which attribute unto Chriſt things proper unto man; as, to grow, to eat, to drink to be ignorant of ſome things, to reſt, to be weary, to be circumciſed, to be baptized, to lament, rejoyce, &c. 3. That two natures in Chriſt make one perſon: Hither are referred the places, which by the communicating of the properties of each nature, attribute thoſe things to the perſon of Chriſt, which are proper to either his divine or humane nature: The Word was made fleſh. He was made partaker of fleſh and bloud. God purchaſed the Church with his bloud. Before Abraham was, I am. John 1.14. Heb. 2.14. Acts 20.28. John 8.25. Matth. 28.20. Heb. 1.1. 1 John 4.3. Rom. 9.5. 1 Cor. 2.8. I am with you alwayes, unto the end of the world. He ſpake unto us by his Son, by whom he made the world. Jeſus Chriſt is come in the fleſh. Who is God over all praiſed for ever. Had they known it, they would not have crucified the Lord of glory.

6. Whether there may be moe Mediatours.

There can be but one Mediatour, becauſe there is but one naturall Son of God. THere is only one Mediatour between God and man: the reaſon is, becauſe the Son only is Mediatour, and can perform the office of the Mediatour. And there is but one only naturall Son of God. Object. The Saints alſo make interceſſion for us; therefore they are Mediatours. Anſw. There is great difference between the interceſſion of Chriſt, and of the Saints, who live in the world, and pray for themſelves and others, yea, for their perſecuters and enemies: for the Saints depend upon the merit of Chriſt, Chriſt on his own merit; and Chriſt only offered himſelf a ſurety and a ſatisfier, ſanctifying himſelfe for us; that is, preſenting himſelf in our ſtead before Gods judgment ſeat: which thing can no way be ſaid of the Saints. Object. Where are many means, there is not one Mediatour: But there are many means of our ſalvation: Therefore there is not one only Mediatour. Anſ. The Major propoſition we deny: For it is one thing to be the means, another thing to be the Mediatour of our ſalvation.

Of the COVENANT of God.

IT was ſaid, that the Mediatour is a perſon reconciling parties which are at variance, to wit, God and men. Now this reconciliation in the Scriptures is termed, The Covenant and Teſtament, which is the Correlative, that is, hath a mutuall reſpect to the Mediatour: for every Mediatour is the Mediatour of ſome covenant, and a reconciler of parties who are at enmity. Wherefore the doctrine which treateth of the Covenant of God, is linked with the Place concerning the Mediatour. The chief Queſtions hereof are theſe: 1. What a Covenant is. 2. Whether it can be made without a Mediatour. 3. Whether there be but one and the ſame Covenant, or more. 4. In what the old and new Covenant agree, and in what they differ.

1. What a Covenant is.

What a Covenant in generall is. A Covenant in generall ſignifieth a mutuall contract or agreement of two parties joyned in the Covenant, whereby is made a bond or obligation or certaine conditions for the performance of giving or taking ſomething, with addition of outward ſignes and tokens, for ſolemn teſtimony and confirmation, that the compact and promiſe ſhall be kept inviolable. Hence we eaſily collect the definition and nature of Gods Covenant:What Gods Covenant with us is. For it is A mutuall promiſe and agreement between God and men, whereby God giveth men aſſurance, that he will be gracious and favourable to them, remit their ſins, beſtow new righteouſneſſe his holy Spirit, and life eternall for and by his Son our Mediatour: And on the other ſide, men bind themſelves to faith and repentance; that is to receive this ſo great a benefit with true faith, and to yeeld true obedience unto God. This mutuall compact between God and men is ſealed and confirmed by outward badges and tokens,Sacraments the ſignes of the Covenant. A Teſtament. which we call Sacraments; that is, ſacred ſignes, teſtifying Gods good will towards us, and our thankfulneſſe and obſequious dutifulneſſe towards him. A Teſtament is the laſt will of a Teſtator, whereby hee at his death diſpoſeth of his things what hee would have done concerning them.Teſtament and Covenant of like ſignification. In Scripture the name of Covenant and Teſtament, to expreſſe ſignificantly this Gods Covenant, are uſed and taken alike for one and the ſame thing: for both of them ſhew our reconciliation with God, or the mutuall agreement between God and man.Why our reconciliation is called a Covenant. This agreement and reconcilement is called a Covenant, becauſe God promiſeth unto us certain bleſſings: and on the other ſide, demandeth of us, as a pledge, our obedience, uſing withall certain ſolemn ceremonies to the confirmation and ſtrengthening of the contract.Why it is alſo called a Teſtament. It is called a Testament, becauſe this reconciliation was made by the death of the Teſtator Chriſt coming betweene, that ſo it might be firme and ratified: or, becauſe Chriſt hath purchaſed this our reconcilement with God by his death, and hath left it unto us, even as parents at their deceaſe deliver their goods unto their children. This reaſon is alledged in the Epiſtle to the Hebrews:Heb. 9.15, 16, 17. For this cauſe (ſaith the Apoſtle) is he the Mediatour of the new Teſtament, that through death they which were called might receive the promiſe of eternall inheritance. For where a Testament is, there muſt be the death of him that made the Teſtament. For the Teſtament is confirmed when men are dead: for it is yet of no force, as long as he that made it is alive. For while the Teſtator liveth, he retaineth a right to change, detract, or add any thing. The Hebrew word Berith only ſignifieth a Covenant, not a Teſtament: yet the Interpreters tranſlate it by the word 〈 in non-Latin alphabet 〉 , which word with the Greeks ſignifieth both a covenant and teſtament; whence it is gathered, that that Epiſtle was not written in Hebrew (as ſome think) but in Greek.Acts 20.28. Obj. A Teſtament is ratified by the death of the Teſtator: But God cannot die: Therefore his Teſtament is not ratified, or at leaſtwiſe this reconcilement may not be called a Teſtament. Anſ. The Minor is to be denyed, becauſe God is ſaid to have redeemed the Church with his bloud, therefore he died; but he died according to his humanity: for Chriſt is the Teſtator, who is both God and man; but he died according to his humanity only:1 Pet. 3.18. The ſame is called an interceſsion in reſpect of Chriſt, who by interceſsion worketh it: and reconciliation in reſpect of us, who are reconciled. witneſſe Peter, who ſaith, He was put to death concerning the fleſh. Repl. But Chriſt is the Interceſſor, and God the Teſtator: Therefore the reconciliation is not of force. Anſ. They differ in perſon and offices: the perſon of Chriſt differeth from the perſon of the Father, and the holy Ghoſt in office, not in efficacy and power; and in reſpect of him it is an interceſſion; in reſpect of us, a reconciliation, or receiving into favour.

2. How a Covenant may be made between God and men.

THat Covenant could not be made without a Mediatour: for we could neither ſatisfie, nor come again in favour with God, no nor receive the benefit of reconciliation procured by another. Furthermore, God in his juſtice would not admit of us without ſufficient ſatisfaction: we were the enemies of God, therefore the entrance and acceſſe to God lay not open to us before he was pacified by the merit of our Mediatour, as it hath been ſhewed more at large before in that queſtion, Why a Mediatour is neceſſary for us. The reconciliation could not be plenarily accompliſhed without the ſatisfaction and death of the Mediatour. Again, without the Mediatour regenerating us, we ſhould not have been able to ſtand to the conditions; and ſo had the Covenant been made of no force.

3. Whether there be one or moe Covenants.

There is but one Covenant in ſubſtance, two in circumſtance.THe Covenant of God is but one in ſubstance and matter, but two in circumſtances: that is, it is one in reſpect of the more generall conditions by which God combineth or compoundeth with us, and we with God: but it is two in reſpect of leſſe principall conditions, or (as ſome ſpeak) it is two, as touching the manner of the adminiſtration thereof. There is but one in ſubſtance, How one in ſubſtance. 1. Becauſe there is but one God; one Mediatour between God and men, Chriſt Jeſus; one mean of reconcilement; one faith; one way of the ſalvation of all who are ſaved, and have been ſaved from the beginning. It is a great queſtion, Whether the ancient Fathers were ſaved by any other means then we are: which, except it be well and circumſpectly conſtrued, obſcureth with palpable darkneſſe the light of the Goſpel. But theſe teſtimonies of Scripture doe leſſon and ſchoole us the truth herein;Hebr. 13.8. Eph. 1.22. & 4.1. Jeſus Christ yesterday, and to day, and the ſame alſo for ever. God hath appointed him over all things to be the head of the Church. By whom all the body is coupled and knit together, &c. No man hath ſeen God at any time: the only begotten Son, which is in the boſome of the Father, John 1.18. he hath declared him. There is given no other name under heaven whereby we muſt be ſaved. No man knoweth the Father but the Son, and he to whom the Son will reveale him. Acts 4.12. Matth. 11.27. John 14.6. I am the way the truth, and the life; no man cometh to the Father but by me: Hee meaneth, I alone am the way by which even Adam attained ſalvation.Luke 20.24. John 8.56. Many kings have deſired to ſee theſe things which ye ſee, and have not ſeen them. Abraham rejoyced to ſee my day, and he ſaw it and was glad. All therefore, as well under the Law as under the Goſpel, who were to be ſaved, had reſpect to the onely Mediatour Chriſt, by whom alone they were reconciled unto God, and ſaved: Therefore there is but one Covenant. 2. The Covenant is only one, becauſe the principall conditions, which are termed the ſubſtance of the Covenant, are the ſame, both before and ſince Chriſts incarnation: for in both Teſtaments, before and after the exhibiting of Chriſt, God promiſeth remiſſion of ſins to beleevers, and repentant ſinners: and men bind themſelves to beliefe and repentance. There are ſaid to be two Covenants,How two in circumſtance. the old and the new, as concerning the circumſtances, and thoſe conditions which are leſſe principall, which are the forme of adminiſtration ſerving for the principall conditions, that the faithfull may attain unto them by the help of theſe. Now, what theſe principall conditions are, ſhall appear out of that which followeth. A rule here may be obſerved:The diverſity of Covenants is known by the diverſity of their conditions. In all Covenants their conditions are ever to be conſidered: which if they be the ſame, then are the Covenants alſo the ſame; if diverſe, then the Covenants alſo diverſe; if partly the ſame, and partly diverſe, then the Covenants are alſo in part the ſame, and in part diverſe, as in this Covenant.

4. In what the old and new Covenant agree, and in what they differ.

The old and new Covenant agree in three things:WHereas the Covenant is one, and yet the Scripture ſpeaketh thereof as of two, we are to conſider wherein the old and new Teſtament concurre and agree, and wherein they differ. They agree, In their Author and Mediatour. In their Authour, which is God; and in their Mediatour, which is Chriſt. Object. But ſome man will ſay, Moſes was the Mediatour of the old Covenant. Anſ. True, as in a type, adjoyned to the Mediatour which was ſignified, who then alſo was Mediatour, but now is ſole Mediatour without that typicall Mediatour: For he is manifeſted in the fleſh, and is no more covered with types. In the promiſe of grace. In the promiſe of grace, touching remiſſion of ſins, and life everlaſting to be given freely by and for Chriſt the Mediatour, to thoſe only who beleeve; which promiſe was common to the old Church, as well as to us: For God promiſed the ſame grace and mercy unto all who beleeve in the Mediatour; In thy ſeed ſhall the nations of the earth be bleſſed. Gen. 22.18. Gen. 3.15. Gen. 17.7. John 3.36. The ſeed of the woman ſhall break the head of the ſerpent. I will be thy God, and the God of thy ſeed. He that beleeveth in the Son hath life everlaſting. We beleeve, through the grace of our Lord Jeſus Chriſt to be ſaved, even as they doe. Now here wee ſpeak not in particular of the circumſtances of grace; but in generall, of the promiſe of grace. But Covenants have the ſame corporall promiſes alſo, but that only in generall. In their condition in reſpect of us. Gen. 17.1. Mark 1.15. In their tenour and condition in reſpect of us: for in both God requireth of men faith and obedience: Walk before me, and be thou upright. And, Repent and beleeve the Goſpel. The new and o d Covenant therefore agree, as concerning the principall conditions of the Covenant, both in reſpect of God, and in reſpect of man.

But the two Covenants differ,The old and new Covenant differ, In promiſes of corporall benefits. In the promiſes of corporall benefits: for the old Covenant had ſpeciall promiſes of ſome certain definite corporall bleſſings, as the promiſe of the land to be given to the Church, of the form of ceremoniall worſhip, and Moſaicall policie or government to be obſerved in that region and nation untill the coming of the Meſſias, and laſtly, for the Meſſias to be born out of that people. But the new Teſtament hath no ſuch ſpeciall promiſes of corporall benefits, but only generall; as, that God will preſerve his Church unto the end, and give it ſome abiding and reſting place. In the circumſtance of the promiſe of grace. In the circumſtance of the promiſe of grace; for in the old Covenant the beleevers were reconciled unto God, and ſaved for the Meſſias ſake which ſhould be exhibited, and for his ſacrifice to come: in the new Covenant we are ſaved for the Meſſias being come and exhibited, and for his ſacrifice already offered. In the ſignes of the promiſe of grace. In the rights or ſignes added to the promiſe of grace: In the old Covenant the Sacraments were divers and painfull; as the Circumciſion, the Paſſeover, the Sacrifices and Oblations: But the Sacraments in the new are few and plain, even Baptiſm, and the Supper of the Lord. In cleerneſſe and evidence. In cleerneſſe and evidence. The old had types and ſhadows of good things to come, all things were figurative, as their Prieſts and Sacrifices, and therefore the more obſcure and dark: In the new is an accompliſhment of theſe types, and ſo all things are more cleer, as well in the Sacraments, as the doctrine thereof. In gifts. In gifts: In the old the effuſion and powring out of the gifts of the holy Ghoſt was more narrow and ſparing; in the new it is more large and plentifull:Jer. 31.31. 1 Cor. 3.9. Joel 2.28. I will make a new covenant. If the miniſtration of condemnation was glorious, much more doth the miniſtration of righteouſneſſe exceed in glory. I will powre out my ſpirit upon all fleſh &c. In continuance. Jer. 32.40. In continuance: The old was but for a time, during untill the coming of the Meſſias: the new is for ever; I will make an everlaſting Covenant with them. In their manner of binding. In their bond, or manner of binding: The old Covenant bound them to the obedience of the whole Moſaicall law, morall, ceremoniall, and civil: the new bindeth us only to the morall or ſpirituall law, and to the uſe of the Sacraments. In extent. In extent: In the old Covenant, the Church was incloſed and limited within the Jewiſh nation, whereunto it became all others that would be ſaved to repair: In the new the Church is ſpread over all nations, and there is an entrance into it open to all beleevers of whatſoever nation, eſtate, or language.

Why the old Covenant is taken for the Law, and the new for the Goſpel.Here is to be obſerved, that the old Teſtament or Covenant is in Scripture oftentimes taken by a figure of ſpeech called Synecdoche (which we uſe, when we take the whole for a part, or a part for the whole) for the law, in reſpect of that part which is eſpecially handled there: for in the old Teſtament the law was more urged, and there were many parts thereof; the Goſpel was then more obſcure. Contrariwiſe, the new Teſtament or Covenant is for the moſt part taken for the Goſpel; becauſe in the new Teſtament a great part of Moſes law is abrogated, and the manifeſtation and knowledge of the Goſpel is to us more cleer and ample.

Queſt. 19. Whence knoweſt thou this?

Anſ. Out of the Goſpel, which God firſt made known in ParadiſeGen. 3.15. and afterwards did ſpread it abroad by the PatriarksGen. 22.18. & 12.3. & 49.10. and ProphetsIſa. 5.3. & 42.1, 2, 3, 4. & 43.25. & 45.5, 6, 22, 23. Jer. 23.56. & 31.32, 33, & 33.39, 40, 41. Mic. 7.18, 19, 20. Acts 10.34. & 3.22, 23, 24. Rom. 1.2. Heb. 1.1. ſhadowed it by ſacrifices, and other ceremonies of the lawHeb. 10.7. Col. 2.17. John 5.46., and laſtly, accompliſhed it by his only begotten SonRom. 10.4. Gal. 4.4. & 3.24. Col. 2.17..

The Explication.

The order & correſpondence of this queſtion in the ſecond part of the Catechiſm, which the third queſtion in the firſt part thereof. THis nineteenth Queſtion of the Catechiſme, which is concerning the Goſpel, is like to the third: For as there it is demanded, Whence knoweſt thou thy miſery? and anſwer is made; Out of the Law: So here the Queſtion is Whence knoweſt thou thy delivery? the anſwer hereof is, Out of the Goſpel. Seeing then it hath been already ſpoken of the Mediatour, we are neceſſarily alſo to ſpeak of the doctrine in which the Mediatour is declared, deſcribed, and offered unto us: that doctrine is the Goſpel. Afterwards we are alſo to ſpeak of the mean whereby wee are made partakers of the Mediatour and his benefits: that mean is faith. Firſt therefore the common place concerning the Goſpel cometh to be handled, which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men: 1. Becauſe Christ the Mediatour is the ſubject or matter of the Goſpel, which teacheth, who, and what manner of Mediatour this is. 2. Becauſe he is the author and publiſher of the ſame; for it is part of the Mediatours office to publiſh the Goſpel, as it is ſaid, The only begotten, John 1.8. which is in the boſome of the Father, he hath declared him. 3. Becauſe the Goſpel is a part of the Covenant, and the new Covenant is often taken for the Goſpel.

The principall Queſtions are: 1. What the Goſpel is. 2. Whether it be any new doctrine. 3. How it differeth from the Law. 4. What are the proper effects of the Goſpel. 5. Whence the truth and certainty of the Goſpel may appear.

1. What the Goſpel is.

Three ſignifications of the word Goſpel. THe Greek word 〈 in non-Latin alphabet 〉 , for which wee uſe Goſpel, ſignifieth, 1. A joyfull meſſage or news. 2. The ſacrifice which is offered to God for this joyfull news. 3. The reward which is given to him who bringeth glad tidings. Here it is taken for the doctrine or joyfull newes of Chriſt exhibited in th fleſh:Luke 2.10. as, Behold, I bring you glad tidings of great joy, becauſe to you this day Christ is born. There is a difference alſo to be obſerved between the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for the word 〈 in non-Latin alphabet 〉 is the promiſe of the Mediatour to be exhibited hereafter; How the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ſometimes differ in Scripture. the word 〈 in non-Latin alphabet 〉 , the tidings of the Meſſias already exhibited. Nevertheleſſe this difference of theſe words is not perpetuall, and it conſiſteth rather in the letter and words themſelves, then in the thing ſignified by the words; for both of them declare the ſame benefits of the Meſſias: but the difference is only in the circumſtance of time, and in the manner of his manifeſtation and exhibiting, as appeareth out of theſe ſayings; Abraham ſaw my day, John 8.56. John 14.6. John 10.7. Epheſ 1.22. ebr. 13 8. What the Goſpel 〈◊〉 and was glad. No man cometh to the Father but by mee. I am the doore, &c. God hath appointed him over all things to be the head to the Church. Jeſus Chriſt yesterday, & to day, &c. Now, The Goſpel is the doctrine revealed in Paradiſe from heaven by the Son of God, the Mediatour, preſently after the fall of mankinde into ſin and death: wherein freedome from ſin, death, and from the curſe and wrath of God, that is, remiſſion of ſinnes, ſalvation, and life everlasting, by and for the ſame his Sons ſake our Mediatour, is of the free grace of God promiſed, and preached to all that beleeve in the Sonne of God, and imbrace repentance: by which doctrine the holy Ghoſt doth forcibly worke in the hearts of the faithfull, kindling in them faith, repentance, and the beginning of everlasting life. Or out of the 18, 19, and 20 Queſtions of the Catechiſme ſuch a definition of the Goſpel is framed: The Goſpel is a doctrine which God firſt made known in Paradiſe, and afterwards ſpread it abroad by the Patriarks and Prophets, ſhadowed it by ſacrifices, and other ceremonies of the law, and laſtly, accompliſhed it by his onely begotten Son; teaching, that the Son of God, even our Lord Jeſus Chriſt, is made of God unto us wiſdome, righteouſneſſe, ſanctification, and redemption; that is to ſay a perfect Mediatour ſatisfying for the ſin of mankinde, and reſtoring righteouſneſſe and life everlaſting to all them who by a true faith are engraffed into him, and doe imbrace his benefits. This definition all the ſummes which are in Scripture delivered of the Goſpel,John 6.70. doe confirme: as, This is the will of him that ſent me, that every man that ſeeth the Son and beleeveth in him ſhould have everlasting life, and I will raiſe him up at the laſt day. •• ke 24 47. John 1.17. Through his Name was repentance and remiſſion of ſins to be preached to all nations. The law was given by Moſes; but grace and truth came by Jeſus Chriſt.

By theſe and the like teſtimonies of Scripture it is manifeſt, that both the Law and the Goſpel preacheth repentance; and that the inſtrument whereby God doth work in us repentance or true converſion, is properly the Goſpel. But this order in proceeding muſt be obſerved: Firſt, the Law is to be propoſed, that thence we may know our miſery:What order is to be obſerved in teaching the Law and Goſpel. Then, that we may not deſpair after our miſery is known unto us, the Goſpel is to be taught, which both giveth us a certain hope of returning into Gods promiſed favour by Chriſt our Mediatour, and ſheweth unto us the manner how we are to repent. Thirdly, that after we attain unto our delivery, we wex not careleſſe and wanton, the Law is to be taught again, that it may be the levell, ſquare, and rule of our life and actions.

2. Whether the Goſpel hath been alwayes known in the Church, or whether it be any new doctrine.

The perpetuall continuance of the Goſpel proved.The Goſpel ſometimes ſignifieth the doctrine of the promiſe of grace, and of remiſſion of ſins freely to be given for the ſacrifice of the Meſſias, as yet not manifeſted in the fleſh; and ſometimes the doctrine of the Meſſias already exhibited. In the latter ſenſe and ſignification the Goſpel hath not been of perpetuall continuance, but began with the new Teſtament: In the former meaning it hath alwayes been extant in the Church; for preſently after mans fall it was manifeſted in Paradiſe to our firſt parents, and afterwards ſpread abroad and expounded by the Patriarks and Prophets, and finally, at length conſummated and abſolved by Chriſt, both in the fulfilling or full performance, as alſo in a more cleer declaration of thoſe things which had before time been promiſed in the old Teſtament. This is confirmed, By teſtimonies of Peter, Paul, and Chriſt himſelfe. Acts 10 43. 1 Pet. 1.10 Rom. 1.2. John 5.46. By the records of the Apoſtles, as of Peter; To whom alſo give all the Prophets witneſſe, that through his name all that bele ve in him ſhall receive remiſſion of ſins. Of the which ſalvation the Prophets enquired and ſearched. Likewiſe of Paul; which (Goſpel) he had promiſed afore by his Prophets in the holy Scriptures. Of Chriſt himſelf alſo ſaying, Had yee beleeved Moſes, ye would have beleeved me, for he wrote of me. By all the prophecies of the Meſsias. The ſame is manifeſted by all the promiſes and prophecies which ſpeak of the Meſſias. This is therefore diligently to be marked becauſe God will have us know, that there was and is, from the beginning of the world unto the end, one onely doctrine and way of ſalvation, which is by Chriſt: Jeſus Chriſt yesterday, and to day, the ſame alſo is for ever. Heb. 13.8. Joh. 14 6. & 5.46. I am the Way, the Truth and the Life; no man cometh to the Father but by me. Moſes wrote of me. How (ſay you) wrote Moſes of Chriſt? 1. Becauſe hee recounteth the promiſes concerning the Meſſias:Why Moſes is ſaid to write of Chriſt. Gen. 12.3. Deut. 10.15. Num. 24.17. Gen 49.10. In thy ſeed ſhall all nations be bleſſed. God ſhall raiſe up a Prophet &c. A Star ſhall riſe out of Jacob. The Scepter ſhall not depart from Judah untill Shiloh come. 2. Becauſe hee reſtraineth theſe promiſes concerning the Meſſias unto a certain family, of which the Meſſias was to be born, and to which afterwards the promiſe of the Meſſias was more and more renewed and revealed. 3. The whole Leviticall prieſthood, and the whole ceremoniall worſhip, as the ſacrifices, the oblations, the altar, the temple and other things which Moſes deſcribed, had a reſpect, and were referred unto Chriſt: yea the kingdome alſo and the kings were a type of Chriſt and of his kingdome: Wherefore Moſes wrote very many things of Chriſt. Object. 1. But Paul ſaith, that The Goſpel was promiſed by the Prophets; Rom. 1.2. And Peter, that The Prophets propheſied of the grace which ſhould come unto us: 2 Pet. 1.10. Wherefore the Goſpel hath not been alwayes. Anſw. Wee accept of the whole reaſon as true, of the Goſpel underſtood and taken in the ſecond ſignification above rehearſed, that is, of the doctrine of the promiſe of grace fulfilled by Chriſt exhibited in the fleſh, and of the evidence of this doctrine: for in former ancient times the Goſpel indeed was not, but was promiſed onely by the Prophets; to wit,How the Goſpel is ſaid to have been promiſed unto the Fathers. 1. As concerning the fulfilling of thoſe things which in the old Teſtament were fore-told of the Meſſias. 2. In reſpect of the more manifeſt knowledge of the promiſe of grace. 3. In reſpect of a more large powring out of the gifts of the holy Ghoſt; that is, the Goſpel then was not the doctrine of Chriſt already exhibited, dead, and raiſed again from the dead, and ſitting at the right hand of his Father, as now it is; but it was a preaching of Chriſt which ſhould hereafter be exhibited, and perform all theſe things. Notwithſtanding, there was a Goſpel, that is, ſome glad tidings of the benefits of the Meſſias to come, ſufficient to the Fathers to ſalvation: according as it is ſaid, Abraham ſaw my day, and rejoyced. To him bear all the Prophets witneſſe, &c. John 8.56. Acts 10.43. Rom. 10.4. and 16.25. Epheſ. 3.5. Chriſt is the end of the Law. Object. 2. The ſame Apoſtle Paul ſaith, that The Goſpel is the myſtery which was kept ſecret ſince the world began: and that, In other ages it was not opened unto the ſons of men. Anſw. This reaſon hath in it a fallacie of diviſion (as Logicians call it) diſ-membring and diſ-joyning thoſe things which are to be joyned: for the Apoſtle in the ſame place preſently addeth, as it is now; which clauſe is not to be omitted, becauſe it ſheweth that in former times it was alſo known, though not ſo plainly, and to fewer ſpeciall men then now it is. It is alſo a fallacy in affirming that ſimply to be ſaid ſo, which was ſo ſaid but in ſome reſpect: for it followeth not that it was ſimply and meerly unknown then, or utterly covered and hidden, becauſe now it is more cleerly, and that by more particular perſons diſcerned; for it was known unto the Fathers, though not ſo diſtinctly known as it is now unto us:The one ſignifieth the promiſe of Chriſt to come; the other the preaching of Chriſt already come. John 1.18. And hither properly belongeth the diſtinction and difference of the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 above expounded. Ob. 3. The Law was given by Moſes, grace and truth by Jeſus Chriſt: Therefore the Goſpel was not from the beginning. Anſ. Grace and truth did appear by Chriſt exhibited and manifeſted, to wit, in reſpect of the fulfilling of the types, and ful performance, and plentiful application of thoſe things which of ancient were promiſed in the old Teſtament: But hereof it followeth not, that they in the old Teſtament were deſtitute of this grace; for unto them alſo was the ſame grace effectually applyed by Chriſt, and for Chriſt, but being as yet to be manifeſted hereafter in the fleſh; and therefore more ſparingly and faintly then unto us. Whatſoever grace and true knowledge of God was ever in any men, they had it by Chriſt,Joh. 1.18. & 14.6. & 15.5. as the Scripture ſaith, No man hath ſeen God at any time: the only begotten Son which is in the boſome of the Father, he hath declared him unto us. No man cometh to the Father but by me. Without me ye can do nothing. Repl. But hee ſaith, The law was given by Moſes: Therefore not the Goſpel. Anſ. The law is ſaid to be given by Moſes, becauſe this was chiefly belonging to his office, that hee ſhould publiſh the law; though withall he taught the Goſpel, albeit more obſcurely and ſparingly, as hath been already proved; But it was Chriſts chief function to publiſh the Goſpel; albeit he alſo taught the law, but not principally, as did Moſes: for he purged the morall law from corruptions by rightly interpreting it, and did write it by the working of his holy Spirit in the hearts of men; he fulfilled the ceremoniall law, and together with the judiciall law abrogated the ſame.

3. How the Goſpel differeth from the Law.

Four differences between the Law and the Goſpel.THe Law and the Goſpel agree in this, that each doctrine proceeded from God, and that in both of them is entreated of the nature of God, and of his will and works: howbeit, there is a very great difference between them both;1 The Law knowne by the light of nature. Rom. 2.15. In their revealings, or in the manner of their revealing. The knowledge of the Law was graffed and engendred in the minds of men in the very creation, and therefore is known unto all, although there were no more revealing of it: The Gentiles have the effect of the law written in their hearts. The Goſpel is not known by nature, but is peculiarly revealed from heaven to the Church alone by Chriſt our Mediatour:The Goſpel known by the light of grace only. For no creature could have ſeen or hoped for that mitigation of the law touching ſatisfaction for our ſins by another (of which we have before entreated) except the Son had revealed it:Matt. 11.27. & 16.17. John 1.18. No man knoweth the Father but the Son and he to whom the Son will reveal him. Fleſh and bloud hath not revealed it unto thee. The only begotten Son which is in the boſome of the Father, he hath declared him. The law teacheth what we ought to be, but not how we may be as wee ought. The Goſpel teacheth how wee may be. In the very kind of doctrine, or in the ſubject or matters which they deliver; for the law teacheth us what we ought to be, and what we ſtand bound to perform to God; but it adminiſtreth us no ability of performing this duty, neither pointeth it out the means by which we may become ſuch as it requireth us to be: but the Goſpel ſheweth the means whereby wee may be made ſuch as the law requireth: for it offereth unto us the promiſe of grace touching Chriſts righteouſneſſe imputed unto us by faith, no otherwiſe then if it were properly our own, teaching us, that we by this imputation of Chriſts righteouſneſſe, are reputed juſt before God.Matt. 18.28. Luke 10.28. Mark 5.36. The Law ſaith, Reſtore that thou oweſt. Do this and live. The Goſpel ſaith, Only beleeve. The law requireth our righteouſneſs; the Goſpel admitteth of anothers. Levit. 18.5. Matth. 19.17. The Law and the Goſpel are not contrary. In the promiſes: the Law promiſeth life to them that are juſt and righteous in themſelves, or with a condition of our own righteouſneſſe, and perfect obedience performed by us; He that doth them ſhall live in them. If thou wilt enter into life, keep the commandements. The Goſpel promiſeth the ſame life to them that are juſtified by faith in Chriſt, or with condition of anothers righteouſneſſe, to wit, Chriſts, applied unto us by faith. Neither for theſe reſpects are the Law and the Goſpel at ods one with the other: for albeit the Law will that thou keep the commandements, if thou wilt enter into life; yet doth it not ſhut thee from everlaſting life if another fulfill the Law for thee: for it verily ſetteth downe one way of ſatisfying for ſins, namely, by thy ſelfe; but it doth not exclude the other, that is, ſatisfying by another, as hath been heretofore ſhewed. Rom. 3.20. & 4.15. 2 Cor. 3.6. The Law is the miniſtery of death. In effects: The Law without the Goſpel is the letter which killeth, and the miniſtery of death: By the Law cometh the knowledge of ſin. The Law cauſeth wrath, &c. and, The letter killeth. By the letter is underſtood the outward preaching and bare knowledge of thoſe things which we ought to do: for it teacheth indeed our duty, and that righteouſneſſe which God requireth at our hands; but it doth not make us able to performe that righteouſneſſe, neither doth it ſhew us any hope to attain thereunto by another, but rather accuſeth and condemneth our righteouſneſſe. The Goſpel is the miniſtery of life,The Goſpel is the miniſtery of life. and of the Spirit; that is, it hath the forcible operation of the holy Ghoſt adjoyned, and doth quicken; becauſe by it the holy Ghoſt, as by an inſtrument, worketh faith and life in the elect:Rom. 1.15. The Goſpel is the power of God unto ſalvation to every one that beleeveth.

The Goſpel is the preaching of repentance.It was ſaid in the definition of the Goſpel, and in the third difference between the Law and the Goſpel, that the Goſpel requireth both faith and repentance, or new obedience, and ſo is the preaching both of remiſſion of ſins, and of repentance. Againſt this Flaccius Sectaries keep a ſtir, and reaſon after this ſort: Ob. There is no precept or commandement belonging to the Goſpel, but to the Law: The preaching of repentance is a precept or commandement: Therefore the preaching of repentance belongeth not to the Goſpel, but to the Law. Anſ. We deny the Major, if it be generally meant: for this precept is proper unto the Goſpel, that it commandeth us to beleeve it, to imbrace the benefit of Chriſt, and now being juſtified, to begin new obedience, or that righteouſneſſe which the law requireth of us. Repl. Yea, but the law alſo willeth us to beleeve God: Therefore it is not proper unto the Goſpel to command us to beleeve. Anſ.Both the Law and the Goſpel require faith. The Law exhorteth in generall unto faith, and unto ſuch and ſuch works in ſpeciall. Both the Law and the Goſpel commandeth faith and converſion to God, but diverſly; The Law only in generall commandeth us to beleeve God, or to give credit to all his promiſes, commandements, and threatnings, and that with a denouncing of puniſhment except we do it: the Law ſaith, Beleeve every word of God; it willeth therefore that we beleeve and obey this commandement alſo, by which God in the Goſpel commandeth us to return unto him, and to beleeve in Chriſt.The Goſpel exhorteth in ſpeciall unto faith, and in generall unto works. But the Goſpel in ſpeciall and expreſly willeth us to imbrace by faith the promiſe of grace by Chriſt, and to return unto God; that is, ſaith not in generall, Beleeve all the promiſes and denouncings of God, &c. (for that it leaveth unto the Law:) but it ſaith plainly and expreſly, Beleeve this promiſe; to wit, that thy ſins are pardoned thee, and that thou art received of God into favour by and for Chriſt; and return unto God. Further, it exhorteth us both inwardly and outwardly by the holy Spirit, and by the word, That we walk worthy of the Goſpel; that is, do ſuch works as are pleaſing to God; but this it doth only in generall, not preſcribing in particular, Thou ſhalt do this or that, but leaveth this unto the Law: as contrariwiſe it ſaith not in generall, beleeve all Gods promiſes, leaving this to the Law; but in ſpeciall ſaith, Beleeve this promiſe; Fly unto Chriſt, and thy ſins ſhall be forgiven thee.

4. What are the proper effects of the Goſpel.

THe proper effects of the Goſpel are, 1. Faith: becauſe Faith is by hearing, Rom. 10.17. 2 Cor. 3.8. Rom. 1.16. and hearing by the word of God. The Goſpel is the ministration of the Spirit, the power of God unto ſalvation. 2. Through faith our whole converſion unto God, juſtification, regeneration, and ſalvation: for by faith, as by the inſtrument, whole Chriſt, together with all his benefits is received.

5. Whence the truth and certainty of the Goſpel may appear.

THe truth and certainty of the Goſpel appeareth, 1. By the teſtimony of the holy Ghoſt. 2. By the propheſies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of thoſe propheſies, which were accompliſhed in the new Teſtament. 4. By the miracles whereby the doctrine of the Goſpel was confirmed. 5. By the end or property of the doctrine of the Goſpel; becauſe that alone ſheweth the way how to eſcape ſin and death, and miniſtreth ſound comfort unto afflicted conſciences.

ON THE 7. SABBATH.Queſt. 20. Is then ſalvation reſtored by Chriſt to all men who periſhed in Adam?

Anſ. Not to allMatt. 7.14. & 22.14., but to thoſe only who by a true faith are engraffed into him, and receive his benefitsMark 16.16. Joh. 1.12. & 3.16, 18, 36. Iſa. 53.11. Pſal. 2.12. Rom. 3.22. & 11.20. Heb. 4.3. & 5.9. & 10.39. & 11.6..

The Explication.

HAving declared the doctrine concerning the means of our delivery through Chriſt, the queſtion Who, and By what means they are made partakers of this delivery, whether all, or only ſome, orderly followeth. This twentieth Queſtion therefore is a preparation to the doctrine of faith, without which, neither the Mediatour, nor the preaching of the Goſpel profiteth any man. Hereby alſo carnall ſecurity is prevented or met withall,Gal. 2.17. and that opprobrious contumely, that Chriſt is the miniſter of ſin. The anſwer to this queſtion conſiſteth of two parts: 1. Salvation is not reſtored by Chriſt to all that periſhed in Adam: 2. But to thoſe onely who by true faith are ingraffed into Chriſt, and imbrace his benefits. The former part is too too evident by daily experience:John 3.36. John 3.5. Mat. 7.21. He which beleeveth not in the Son ſhall not ſee life, but the wrath of God abideth on him. Except a man be born from above he cannot enter into the kingdom of God. Not every one that ſaith unto me Lord, Lord, ſhall enter into the kingdome of heaven. The cauſe why all are not ſaved by Chriſt,Why all are not ſaved by Chriſt. is not the inſufficiency of the merit and grace of Chriſt, (for Chriſt is the full propitiatory ſacrifice for the ſinnes of the whole world, as concerning the worth and ſufficiency of the ranſome and price which he paid) but it is the infidelity of men, whereby they refuſe the benefits of Chriſt offered in the Goſpel; and therefore periſh not through any defect of Chriſts merit, but through their own fault. The other part alſo is proved by Scripture: As many as received him, John 1.12. Iſa. 53.11. to them he gave power to be the ſons of God. By his knowledge my righteous ſervant ſhall juſtifie many. Now the reaſon why beleevers only are ſaved, is,Why the faithfull only are ſaved by Chriſt. becauſe they only lay hold on, and imbrace the benefits of Chriſt; and becauſe in them alone God obtaineth the end for which he delivered up his Son unto death: for the faithfull only agniſe the mercy and grace of God, and yeeld thanks unto him for the ſame.

The ſumme therefore of all is, that though the ſatisfaction of Chriſt our Mediator for our ſins is moſt perfect, yet all are not delivered by it, but they only who beleeve the Goſpel, and do apply the merit of Chriſt by a true faith unto themſelves.

Object. 1. Grace exceedeth the ſinne of Adam: If therefore for the ſin of Adam all men are caſt away; much more by the grace of Chriſt all, and not beleevers onely, ſhall be ſaved. Anſwer to the antecedent. Grace exceedeth and is above ſin, in reſpect of the ſufficiency of the ſatisfaction, not in reſpect of the application thereof: Wherefore, that all are not ſaved through the ſatisfaction or obedience of Chriſt, the fault thereof ſticketh in men themſelves, and is to be aſcribed unto the unbeleevers, who imbrace not the grace of Chriſt offered, but like ungratefull men reject it. Object. 2. Whomſoever Chriſt hath fully ſatisfied for, they are to be received of God into favour; for ſo doth the justice of God require: But Christ hath fully ſatisfied for all the ſins of all men: Therefore all men are to be received of God into favour; or if this be not done, God ſhall be unjust, or ſomewhat is derogated from Chriſts merit. Anſw. The Major propoſition being underſtood ſimply, and without any limitation, is falſe. All are received into favour for whom Christ hath ſatisfied, with this condition, if they apply the ſatisfation of Chriſt unto themſelves by faith: This condition is expreſly added;John 3.10. So God loved the world, that hee gave his Sonne, that whoſoever beleeveth in him ſhould not periſh, but might have everlaſting life. Object. 3. Adam by one ſinne made all ſubject to condemnation; but Chriſt doth justifie onely ſome: The force therefore of Adams ſin is greater to condemne, then of Chriſts ſatisfaction to ſave. Anſw. The force of Chriſts ſatisfaction is ſeen not in the multitude of them who are ſaved, but in the greatneſſe of the benefit. We deny the conſequence of this argument, becauſe the force, excellency, and efficacy of Chriſts ſatisfaction is not to be eſteemed by the multitude or number of thoſe men who are thereby ſaved, but by the greatneſſe of the benefit it ſelfe. For it is a greater work to deliver and ſave even one from everlaſting death, then to make all men by one ſin guilty of everlaſting death: for be it that Chriſt ſhould ſave even but one man, yet it was neceſſary, 1. That he ſhould pay in a finite time a puniſhment in greatneſſe and value infinite, not onely for that one ſin of Adam, but for other infinite ſins which follow it, of which every one alſo deſerves infinite puniſhment. It was required alſo, 2. That he ſhould purge and take away, not only that originall and birth-ſin, but alſo infinite others; 3. And ſhould reſtore in him a perfect conformity with God. Wherefore the grace of Chriſt in ſaving even one man, doth in infinite manner exceed the ſin of Adam. Anſ. 2. Again, that the force of that efficacy which is in Chriſts merit and benefit paſſeth not through all men, as the ſtrength of Adams ſin paſſed through all his poſterity; the fault hereof is in men, who do not as much apply unto themſelves by a true faith Chriſts merit, as they do apply unto themſelves the ſin of Adam, both by being born in it, and conſenting unto it, and foſtering it. Now the reaſon why all men do not beleeve, nor apply this Chriſts benefit unto themſelves, is a queſtion of higher and deeper ſpeculation, impertinent to this place. This may ſuffice for anſwer herein,Rom 9.28, God hath mercy on whom he will, and whom he will he hardeneth. And he will ſo ſhew his mercy, that hee will alſo exerciſe his juſtice.

Queſt. 21. What is true faith?

Anſw. It is not only a certain knowledge whereby I ſurely aſſent to all things which God hath revealed unto us in his wordJames 2.19., but alſo an aſſured truſtHeb. 11.1, 7. Rom. 4.18, 19, 20, 21. & 10.10. Epheſ. 3.12. Hebr. 4.6. James 1.6. kindled in my heart by the holy GhoſtGal. 5.22. Matth. 16.17. 2 Cor. 4.13. Joh. 6.29. Eph. 2.8. Act. 16.14. Phil. 1.19. through the GoſpelRom. 1.16. & 10.17. 1 Cor. 1.21. Act. 10.44. & 16.14., whereby I make my repoſe in God, being aſſuredly reſolved that remiſſion of ſins, everlaſting righteouſneſſe, and life is given, not to others only, but to me alſoRom. 1.17. & 5.1. Gal. 3.11. & 2.16., and that freely, through the mercy of God, for the merit of Chriſt aloneEph. 2.8. Rom. 3.24. & 5.19. Luke 1.77, 78.

The Explication.

THe doctrine of Faith followeth: 1. Becauſe faith is the means whereby we are made partakers of the Mediatour. 2. Becauſe without faith the preaching of the Goſpel profiteth and availeth nothing.

The Queſtions touching Faith are, 1. What faith is in generall. 2. How many kindes of faith there are in Scripture. 3. How faith differeth from hope. 4. What are the efficient cauſes of juſtifying faith. 5. What are the effects of it. 6. To whom it is given.

1. What faith is in generall.

THe word fides or faith, according to Cicero's derivation,Whence faith hath his name. Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo, which ſignifieth doing, becauſe that which is covenanted is performed; and is defined by him to be The aſſurance and truth of contracts, and whatſoever kind of compoſition; yea, the very foundation of juſtice. The generall nature of faith as it is extended unto all things. It is commonly defined to be A certain or grounded knowledge of propoſitions or concluſions, to which we aſſent on authority of the aſſertion of true witneſſes, whom wee may not except againſt or doubt of, whether it be God, or Angels, or man, or experience. The generall nature of faith as it concerneth onely divine things, and is taught in Scripture. But whereas in the moſt generall diſtinction of faith, there is one kind of faith in divine matters, another in humane; the queſtion here is, what Theologicall faith, or faith in divine things is. Wherefore we muſt give a more ſtrict difinition of faith taken in generall, which notwithſtanding muſt be ſuch, as that it compriſe all the ſpecials of faith delivered in Scripture. In generall therefore,The divers acceptations and uſes of the name of faith. whatſoever faith is mentioned in Scripture, it is A certain knowledge firmly yeelding aſſent to all things which are delivered in the ſacred Scriptures, of God, his will, works, and grace, whereunto we condeſcend even becauſe God himſelfe doth affirme it. Or, it is to yeeld aſſent to every word of God delivered to the Church, either in the law or in the Goſpel, for that it is the aſſeveration or avouching of God himſelfe. Oftentimes faith is taken for the very doctrine of the Church, or thoſe things whereby wee are out of Gods word informed and inſtructed unto faith, or aſſent and beleefe: as when wee uſe to ſay, The Chriſtian faith, the Apoſtolike faith. Oftentimes it is uſed for the fulfilling of ancient promiſes, or the things themſelves which are beleeved: as, Before faith came we were kept under the law, and ſhut up unto the faith which ſhould afterward be revealed. Gal. 3.23.

How faith differeth from all other kindes of knowledge.Furthermore, albeit there be alſo other certain notices whereunto we firmly give aſſent, as underſtanding, or apprehenſion of principles, ſcience, ſapience, art, prudence (for the aſſent coming unto the notice, doth confirme and perfect it, ſo that what knowledge of a thing it had without aſſent, it is imperfect and unprofitable) yet none of thoſe are that faith, eſpecially the Theologicall, ſuch as a little before is deſcribed: for to thoſe notices or apprehenſions we do aſſent, either becauſe they are naturally engraffed in our minds, or for that they bring demonſtrance, or ſome other true and certain proofs. But the Theologicall aſſent or faith is not, neither ariſeth it out of the inſtinct of nature, neither out of ſenſe or experience neither out of demonſtrations or reaſons borrowed from Philoſophy; but cometh and dependeth of a peculiar and ſupernaturall revelation or divine teſtimony. That therefore which is added in the former deſcription, for the aſſeveration of God himſelfe, diſtinguiſheth Theologicall faith from all other knowledges, even the moſt certain. And this generall definition of Theologicall faith is neceſſary, that wee may not think, that out of Philoſophy, or ſuch principles as are naturally known to all, are to be drawn reaſons or arguments ſound and ſufficient to confirme the articles of our faith; but may know, that the word of God, and thoſe good and neceſſary conſequences and arguments which are framed out of it are a ſupernaturall light, and more certain then all, though moſt exact and exquiſite, demonſtrances, either Naturall or Mathematicall of Philoſophers.

2. How many kinds of faith there are in Scripture.

FOur ſorts of faith are found rehearſed in Scripture; 1. Hiſtoricall, 2. Temporary. 3. Working miracles. 4. Juſtifying or ſaving faith. The difference of theſe kinds one from the other appeareth out of their definitions: Historicall faith is to know and think all thoſe things to be true which are manifeſted from above, What hiſtoricall faith is. either by voice, or by viſions, or by oracles, or by any other manner of revelation, and are taught in the books of the Prophets and Apoſtles; and thus to be perſwaded of them for the aſſeveration and teſtimony of God himſelfe. It is called hiſtoricall, becauſe it is a bare knowledge of ſuch things as God is ſaid to have done, to do, or that he will do hereafter: of this faith theſe teſtimonies of holy Scripture make mention;1 Cor. 13.2. If I have all faith, ſo that I could remove mountains, &c. Which ſaying notwithſtanding may be conſtrued of all the ſorts of faith,James 2.19. juſtifying faith only excepted. The divels beleeve, and tremble: for the divell knoweth exactly both what things are written in the word, and alſo what are not written, becauſe hee is a ſpirit witty, quick, and learned; hee is preſent, and ſeeth whatſoever things are done in the Church, and alſo through long experience hath known the doctrine of the Church to be true.Acts 8.13. Simon Magus beleeved; to wit, that the doctrine was true which the Apoſtle Peter propounded: but he had not a juſtifying faith.

Temporary faith is to aſſent unto the doctrine of the Church, together with profeſſion and joy therein, What temporall faith is. though not true and unfained; that is to ſay, not ſpringing from a lively ſenſe of the grace of God towards them, but of ſome other cauſe whatſoever: therefore it endureth but for a time, and in the inſtant of affliction vaniſheth. Or, It is to aſſent unto the heavenly doctrine which is delivered by the Prophets and Apoſtles, to profeſſe it, to glory therein, and to rejoyce in the knowledge thereof for a time; not for the application of the promiſe to themſelves, to wit, not for any feeling in their hearts of Gods grace towards them, but for other cauſes; and therefore without any true converſion and finall perſeverance in the profeſſion of this doctrine. This definition is drawn from the parable and words of Chriſt; He that receiveth ſeed in the ſtony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath hee not root in himſelfe, and dureth but a ſeaſon: Mat. 13.20, 21. for as ſoon as tribulation or perſecution cometh, &c. The cauſes of this kind of joy are in a manner infinite, and diverſe in divers perſons, yet all of them temporary; at whoſe fading, ſuch faith alſo as is grounded on them flitteth and vaniſheth. Hypocrites rejoyce at the hearing of the Goſpel,Temporary faith is led in a ſtring with the commodities of the world, and with them doth live and die. either becauſe it is a new doctrine in their ears, or becauſe it ſeemeth to ſooth and flatter their affections whileſt it disburdeneth them of mens traditions, as doth the doctrine of Christian liberty, of justification, &c. or becauſe they haunt a licentious cuſtome of ſinning, or hunt after profits and commodities, whether publike or private, as riches, honour, glory, &c. which then appeareth when the croſſe overtaketh them. For then, becauſe they have no root, they are parched and waſted with the heat thereof. Thus hypocrites rejoyce; they rejoyce not as true beleevers, I mean, on a ſenſe and feeling of Gods grace working in them, and on an application unto themſelves of the bleſſings offered in the word; which one thing only in the faithfull is the cauſe that they are rapt with exceeding true and perfect joy; and the removing of this cauſe ſufficeth to make faith temporary.The difference of temporall and hiſtoricall faith. This time ſerving faith differeth from historicall only in that joy which accompanieth it, and not the other: for the historicall faith hath a bare and naked knowledge only; but temporary faith, beſides this knowledge, rejoyceth therein: for time-ſerving men receive the word with joy; whereas divels beleeve hiſtorically and yet are hereon touched with no joy, but rather tremble: they, I ſay, joy not in that knowledge they have, but wiſh it were quite extinguiſhed. Nay farther, they profeſſe not themſelves to be followers of that doctrine, though they know it to be true, but horribly perſecute, and maliciouſly oppugne the ſame. Notwithſtanding in men, hiſtoricall faith is ſometimes coupled with profeſſion, and ſometimes alſo ſevered from it: for oftentimes men profeſſe, for I know not what cauſes, that religion and truth which in heart they hate: many alſo which are reſolved, and know aſſuredly the verity of Chriſtian doctrine, notwithſtanding oppoſe themſelves, and ſet their faces againſt it; and theſe are they which ſin againſt the holy Ghoſt. Object. Yea, but the divell hath often profeſſed Chriſt: therefore he doth not oppugne this doctrine. The divel profeſſed Chriſt, that for his teſtimonies ſake he might be leſſe beleeved. Mark 1.25. Acts 16.18. Anſ. He did this not for any deſire of promoting and advancing Chriſts doctrine, but for the hatred he bare unto it, that by his teſtimony he might cauſe it to be ſuſpected, and might mingle therewith his own errours and lies: therefore Chriſt doth command him ſilence, as Paul alſo doth in the Acts.

The faith of miracles is an eſpeciall gift of effecting ſome extraordinary worke, or foretelling ſome certain event by divine revelation: Or,What the faith of working miracles is. It is a certain perſwaſion ſpringing from an eſpeciall revelation and peculiar promiſe of God touching ſome miraculous effect which he would have done, and foretelleth that it ſhall come to paſſe. For this kinde of faith cannot be drawne ſimply out of the generall word of God, unleſſe ſome ſingular promiſe or revelation of God be annexed therewith: Of this faith the Apoſtle ſaith; If I have all faith, ſo that I could remove mountains: 1 Cor. 13.2. for although this ſpeech be underſtood of all the kindes of faith, excepting juſtifying faith; yet it is eſpecially referred to the faith of miracles. That this faith is diverſe from the other kindes, is proved by theſe reaſons: 1. By that ſaying of Chriſt;How it differeth from the reſt. Matt. 17.20. If ye have faith as much as is a graine of muſtard ſeed, yee ſhall ſay unto this mountain, Remove hence to yonder place, and it ſhall remove: But many holy men who had a ſtable faith, and both knew the word of God, and rejoyced therein, and applyed it unto themſelves, as Abraham, David, &c. yet did not remove mountains: Therefore this is a diverſe kind of faith from that justifying faith which they had. 2. Many Exorciſts, and the ſons of Sceva in the Acts endeavoured to caſt out divels,Acts 19.1 . whereas they had not the gift of it, to wit, ſpeciall revelation from above, and therefore it fell out ill with them, the ſpirit of the poſſeſſed man invading, diſarming, and wounding them.Acts 8.13. 3. Simon Magus is ſaid to have beleeved, and yet could hee not work miracles; and therefore he would have bought and gotten this power with mony. 4. The divell knoweth the ſtory of the Scripture, neither yet doth he work miracles; becauſe none beſides the Creator is able to change the nature of things. 5. Judas taught and wrought miracles, as did the other Apoſtles; therefore he had an hiſtoricall faith (yea, and perhaps a temporall faith) and the faith of miracles, yet had he not a justifying faith; for hee is called of Chriſt a divell. 6. Many ſhall ſay unto Chriſt,John 6.70. Matth. 7.22, 23. Lord, Lord, have not wee by thy name cast out divels? but Chriſt will anſwer them, I never knew you: Wherefore the gift of working miracles is given to hypocrites alſo. 7. The other kinds of faith extend to all things that are written in the word, and therein propoſed to be beleeved: but this of miracles is appropriated and reſtrained to ſome certain works, or extraordinary effects to come: therefore it is a diſtinct kind of faith, and different from the reſt.

Juſtifying or ſaving faith is properly that which is defined in the Anſwer to the 21. Queſtion of the Catechiſm;What juſtifying faith is. in which definition, the generall or common nature is, a knowledge and ſtedfaſt aſſent; for of an unknown doctrine there is no faith, and it behoveth every man to know the doctrine before he beleeve it:1. The materiall cauſe thereof. whence the Papiſts implicite faith is refuted.2. The formall. The difference or ſpeciall nature, is the confidence and applying which every particular man maketh to himſelfe of free remiſſion of ſins by and through Chriſt: The property and peculiar affection thereof is to reſt and rejoyce in God for this ſo great good:3. The efficient. The efficient cauſe is the holy Ghoſt: The inſtrumentall cauſe is the Goſpel,4. The inſtrumentall. under which the uſe alſo of the Sacraments is comprehended:The difference thereof from the reſt. The ſubject where it is ſeated is the will and heart of man. Juſtifying or ſaving faith differeth from the other kinds of faith; in that this onely is the certain confidence whereby we apply Chriſts merit unto our ſelves:1. In nature. It is a confidence unmoveable. and we apply it unto our ſelves when every one of us do certainly reſolve, that the righteouſneſſe or merit of Chriſt is alſo given and imputed to us; that we may be eſteemed juſt and righteous of God, and alſo may be regenerated and glorified. Confidence or truſt is a motion of the heart or will, following and purſuing ſome good thing, and rejoycing and reſting thereon: for the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which ſignifie beleefe, and to beleeve, come from 〈 in non-Latin alphabet 〉 , which is to be ſtrongly perſwaded: Whence the word 〈 in non-Latin alphabet 〉 , to credit and beleeve, even with profane authors is uſed in this ſenſe, to wax confident, and to reſt on any thing: 〈 in non-Latin alphabet 〉 145. as wee read in Phocilides, Credit not the Commons, for the multitude is deceitfull: And in Demoſthenes, Thou art confident on thy ſelfe, or buildeſt too much on thine owne perſon. Confidence is a motion of the heart, becauſe it is a following and purſuing of a good thing, and a deſire of retaining that good which a man already doth enjoy: It is a rejoycing, becauſe it is glad of the preſent grace of God towards every of us, of full deliverance from the guilt of ſin, and from ſin it ſelfe in part: and becauſe by that which every one enjoyeth in preſent hee conceiveth hope of everlaſting bleſſings to come, as of everlaſting life, and full delivery from all evill both of crime and pain, and therefore is free from the fear of future evill:Matth. 25.29. 1 Cor. 1.22. & 5.5. Epheſ. 1.13. To him that hath ſhall be given. The holy Spirit given unto us is the earneſt and pledge of our full redemption. Again, Juſtifying faith differeth from the reſt in this alſo, that this juſtifying faith is concerning all ſpirituall gifts, and whatſoever belong to our ſalvation, 2. In object. It only concerneth ſpirituall things. and is properly and ſimply, or abſolutely called faith in the Scripture; and is proper alſo and peculiar to the elect and choſen. The faith of miracles is a certain gift whereby we are not bettered, which we may want without any hindrance to our ſalvation: neither is it given to all the faithfull, nor at all times. Hiſtoricall faith is a part of the juſtifying, and befalleth all the godly and hypocrites: but is not ſufficient alone to ſalvation, becauſe it applyeth not to it ſelfe thoſe benefits which are made known unto it out of the word: Temporary faith hypocrites have. 3. In extent. It comprehendeth the reſt, but is not comprehended by them. Juſtifying faith therefore differeth from Hiſtoricall faith, in that it alwayes comprehendeth Hiſtoricall: but this is not ſufficient to make a juſtifying faith, as neither are the other two. And it differeth from them all, becauſe by juſtifying faith alone righteouſneſſe and inheritance is obtained. For if, as the Apoſtle ſaith, we are juſtified by faith, and faith is imputed for righteouſneſſe, 4. In effect & end. It only obtaineth the inheritance. Rom. 3.28. Rom. 4.5. and the inheritance is by faith; that faith then ſhall be one of theſe four: But it is not hiſtoricall faith, for then the divels alſo ſhould be accounted righteous, and heirs of the promiſe; neither temporary, for that is rejected by Chriſt; nor the faith of miracles, for if ſo, Judas alſo ſhould be heir: Righteouſneſſe therefore and the inheritance is of juſtifying faith alone, which indeed is properly, ſimply, and abſolutely termed faith in the Scripture, and is peculiar to the elect and choſen.

No man knoweth what juſtifying faith is, but hee that hath it.Now, what juſtifying faith is, no man truly underſtandeth but he who hath it (for he that beleeveth, knoweth that he doth beleeve;) as he who never ſaw or taſted hony, knoweth not of what quality it is in the taſte, though you tell him much of the ſweetneſſe of hony. But whoſoever truly beleeveth, that is, hath a ſaving faith, he both hath experience in himſelf of theſe things, and alſo is able to declare them to others. For, 1. He being convicted thereof in his conſcience knoweth, Properties of juſtifying faith. John 3.36. that whatſoever things are ſpoken in the Scripture are true and divine: For faith is builded upon a certain or aſſured and divine teſtimony, otherwiſe it were not a full perſwaſion. 2. He findeth himſelf bound to beleeve them: for if we confeſſe them to be true, it is then juſt and meet that we ſhould aſſent unto them. 3. He principally reſpecteth, imbraceth, and applyeth to himſelfe the promiſe of grace, and of free remiſſion of ſins, righteouſneſſe, and life everlaſting by and for Chriſt, as it is ſaid,John 8.36. Hee which beleeveth in the Son of God hath life everlaſting. 4. He being emboldned on this confidence, relyeth on the preſent grace of God, and out of it doth thus gather and conclude of further grace: By the preſent love of God towards mee, and the beginnings of the firſt fruits of the holy Ghoſt, which ſo great bleſſings God imparteth unto me, I certainly reſolve, and am perſwaded, that God will never change his good will towards me, ſith he himſelfe is unchangeable and his gifts without repentance: therefore I hope alſo for a conſummation and accompliſhment of theſe bleſſings, that is, for plenary and full redemption. 5. He rejoyceth in the preſent bleſſings which he hath, but moſt of all in the certain and perfect ſalvation to come: and this is that peace of conſcience which paſſeth all mens underſtanding. 6. Hee hath a will to obey the doctrine of the Prophets and Apoſtles without any exception in doing or ſuffering whatſoever is therein commanded. If I will beleeve God, I muſt obey his will, and think that this his will is not revealed unto us from men, but from him. Wherefore, a man indued with juſtifying faith doth that duty which is impoſed upon him, ſtrive the world and the divell never ſo much againſt him; and undergoeth, beareth, and ſuffereth whatſoever adverſities for the glory of God cheerfully and boldly, having God his moſt benign and good Father. 7. He is certain, that his faith, though it be in this life imperfect and languiſhing, and oftentimes very much eclipſed, yet being builded upon the promiſe of God which is unchangeable, doth never altogether faile or die; but the purpoſe which it hath of beleeving and obeying God continueth, it ſtriveth with doubts and temptations, and at length vanquiſheth, and in the celeſtiall life which is to come ſhall be changed into a full and moſt certain knowledge of God and his will, where we ſhall ſee God face to face. 1 Cor. 13.12. All this whoſoever truly beleeveth, he feeleth ſenſibly in himſelf; and whoſoever feeleth this ſenſibly in himſelfe, he truly beleeveth.

4. How faith and hope differ.

Faith apprehendeth things preſent: hope reſpecteth things to come. JUſtifying faith is not confounded with hope, though they both reſpect the ſame benefits: for, faith taketh hold of the preſent good; as remiſſion of ſins, or reconciliation, and regeneration, or the beginning of obedience and life everlaſting in us: Hope eyeth the good to come; as the continuance of our reconciliation, and the perfecting or accompliſhment of everlaſting life, or our conformity with God; that is full delivery from all evill. Object. Life everlaſting is a thing to come: We beleeve life everlaſting: We beleeve therefore that which is to come; that is, faith is alſo of things to come, and ſo faith is hope it ſelf. Anſ. The Major muſt be diſtinguiſhed. Life everlaſting is to come: true, as concerning the conſummation or accompliſhment thereof, in this reſpect it is not now ſimply beleeved, but hoped for. We are ſaved by hope. Rom. 8.24. 1 John 3.2. How life everlaſting is a preſent, and how a future good. Now we are the ſons of God; but it doth not appear what we ſhall be. Life everlaſting is alſo a preſent good; 1. As concerning the will and unchangeable purpoſe of God, who hath decreed from everlaſting that which he hath begun in us, and will alſo in due time accompliſh it. 2. As concerning the beginning thereof in this preſent life: for everlaſting life is begun here in the elect by the holy Ghoſt; and in this reſpect is not hoped, but beleeved: according to thoſe aphoriſmes and brief ſentences of Scripture; He that beleeveth in the Son hath life everlaſting, John 5.24. and hath paſſed from death unto life. John 17.3. This is life eternall, that they know thee to be the only very God, and whom thou haſt ſent, Jeſus Christ. By faith then we are certain, that thoſe bleſſings which as yet we have not, are not withſtanding ours for Gods promiſe, and for the unchangeable will in God to give them us: but in certain hope we look for them as concerning their accompliſhment. The ſumme is, There is one and the ſame act and operation of faith and hope, but they differ in conſideration: It is called faith, as it doth apprehend things to come as if they were preſent: in regard of the unchangeableneſſe of Gods will, it is called hope, as it doth certainly look for the beſtowing of thoſe things. And in this ſenſe the Apoſtle ſaith, that faith is converſant in things hoped for: Faith (ſaith he) is the ground and ſubstance of things hoped for; Hebr. 11.1. that is, it is that which maketh things which are hoped for to be extant and preſent, and is the evidence of things which appear not, or are not ſeen, to wit, as touching their accompliſhment and conſummation. Some reconcile the difference of theſe two in this manner; Faith apprehendeth the promiſes propoſed in the Creed concerning things to come: Hope, the things themſelves promiſed which are to come. But this reconcilement is not ſo popular and eaſie to be conceived by the vulgar fort, as is the other. Object. 2. Faith is the evidence of things which are not ſeen: Therefore not of things preſent. Anſw. It is the evidence of things which are not ſeen, to wit, by the outward ſenſe: but they are ſeen by the eyes of the mind, even as if they did lie open to the eyes of the body. Again, they are not ſeen (as is afore-ſhewed) in reſpect of their accompliſhment and conſummation.

5. What are the cauſes of faith.

How the H. Ghoſt is the principall & efficient cauſe of faith. Epheſ. 2.8.THe firſt and principall efficient cauſe of faith, both hiſtoricall, temporary, and of working miracles, is the holy Ghoſt: howbeit, hee is cauſe of theſe by his divine generall working only: but he is cauſe of juſtifying faith by a ſpeciall kinde of working. By the grace of God ye are ſaved through faith, and that not of your ſelves: it is the gift of God, who enlightneth the minde, that it may underſtand the word; and moveth the will, that it may aſſent unto the word once underſtood. Object. The divell hath hiſtoricall faith: It is therefore wrought in him by the holy Ghost. Anſ. Yea, even whatſoever faith is in the divell is wrought by the Spirit of God, but that by a generall and univerſall working only (as hath been ſaid) whereby he worketh in all; not by a ſpeciall and proper action, becauſe by ſuch a kind of working the holy Ghoſt faſhioneth and frameth a juſtifying faith in the elect alone For verily, whatſoever knowledge and underſtanding is in divels and hypocrites, God effecteth it by his Spirit; but not ſo as to regenerate or juſtifie them, that they might rightly acknowledge him to be the authour of this gift, and magnifie him therefore; for after this manner hee worketh faith in the elect alone. The divels therefore and hypocrites have faith from the Spirit of God: but the elect from the Spirit of God ſanctifying them.

The word of God preached, the inſtrumentall cauſe of faith. Rom. 1.16. Rom 10 17. 1 Cor 4.15.The inſtrumentall cauſe of faith in generall, is the whole word of God comprehended in the books of the old and new Teſtament, in which writings alſo are contained many works and miracles of God beſides the word. But the chief and proper inſtrument of juſtifying faith is the preaching of the Goſpel. The Goſel is the power of God unto ſalvation to every one that beleeveth. Faith cometh by hearing, and hearing by the word of God. This inſtrument doth the holy Ghoſt uſe (yet not as neceſſary in regard of his working; but arbitrary, and at his own good pleaſure) both to ſtir up faith in us, and to nouriſh, ſtrengthen, and increaſe the ſame. Wherefore ordinarily juſtifying faith is never engendered in thoſe who are of yeers to receive it, without the preaching of the Goſpel.Speciall revelation the cauſe of faith of miracles. The formall cauſe of faith. The object of faith. The ſubject of faith. The ends of faith. The cauſe of that faith which worketh miracles is not ſimply the word of God, but there muſt neceſſarily come thereto an eſpeciall or immediate revelation from God. The formall cauſe of juſtifying faith is a certain knowledge and confidence in Chriſt. The object of it is whole Chriſt, and his benefits promiſed in the word. The ſubject or part of man wherein it remaineth is the underſtanding, will, and heart of man. The end or finall cauſe, 1. The glory of God, to wit, the celebration of his truth, juſtice, bounty, mercy which hee hath ſhewed in the ſending of his Son, and in the giving of faith in him. 2. Our ſalvation, that wee may receive the bleſſings which are promiſed in the word.

6. What are the effects of faith.

The effects of faith.THe effects of juſtifying faith are, 1. The justifying of us before God. 2. Joy, reſting on God, and peace of conſcience. Being juſtified by faith, we have peace with God. 3. Our whole converſion, regeneration, and all our obedience, which followeth faith, and beginneth at the ſame time with faith: For, by faith God purifieth our hearts. Rom. 5.1. To the effects of faith appertaine alſo the conſequents thereof; that is, increaſe of ſpirituall and corporall gifts, and the receiving of the things themſelves which faith aimeth at.Acts 15.9. The firſt then and immediate effect of juſtifying faith is juſtification: from this afterwards flow all other benefits purchaſed by the bloud of Chriſt, which all we beleeve to be given us by faith, faith it ſelfe being the cauſe of them: for, That which is the cauſe unto any cauſe of any effect, is likewiſe a cauſe of that effect. If thererefore faith be the next cauſe of our juſtification in reſpect of us, it is alſo a cauſe of thoſe things which neceſſarily follow juſtification: Thy faith hath ſaved thee. Luke 8.48. In a word: The effects of faith are juſtification and regeneration, which is begun here, and is to be perfected in the life to come, Rom. 3.28. & 10.10. Acts 13.39.

7. Unto whom faith is given.

Juſtifying faith is given to all the elect, and to them only. Joh. 6.44 & 10.26. Matth. 13.11. Acts 13.48. Rom. 8.30. Epheſ. 2.8. Rom. 10.16. 2 Theſ. 3.2. Mat. 7.22.JUſtifying faith is only proper to the elect, and that to all of them: for it is given to the elect alone, and to all the elect, even to infants, as concerning ſome inclination: No man can come to mee, except the Father which hath ſent mee draw him. Ye beleeve not, for ye are not of my ſheep. It is given to you to know the ſecrets of heaven: but unto them it is not given. And they beleeved as many as were ordained to everlasting life. Whom he predeſtinated, them alſo he called: and whom hee called them alſo hee justified. Faith is the gift of God. All have not hearkened to the Goſpel. For all men have not faith. Temporary faith, and the faith of miracles is given to thoſe who are members of the viſible Church only, that is, hypocrites. Have wee not by thy Name done many great works? Caſt out divels? But now nevertheleſſe this faith of miracles ceaſeth, which flouriſhed in the primitive Church; for that now the doctrine is ſufficiently confirmed.

Historicall faith all they have, who are by profeſſion of the Church, whether they be of the godly or reprobates; yea, and they alſo who are not members of the Church, but enemies, as divels and tyrants. Hiſtoricall is a part of juſtifying faith: becauſe there can be no aſſent or perſwaſion of a thing which is not firſt known. Object. Historicall faith is a good work: The divels have historicall faith: Therefore they have good works. Anſw. Hiſtoricall faith is a good work, if it be joyned with an application of thoſe things whereto it aſſenteth, that is, with confidence. Repl. Hiſtoricall faith is a good work though it be not joyned with confidence, becauſe it is an effect of the Spirit of God: Therefore the divels have good works, even without peculiar application and confidence. Anſw. Hiſtoricall faith is a good work in it ſelfe,Hiſtoricall faith which is good in it ſelfe, is made ill by an accident. but it is made ill by an accident, for that the reprobate do not apply thoſe things to themſelves, which they know and beleeve to be true: Wherefore the divels are ſaid to tremble; for that they doe not think that God is towards them alſo ſuch as he is deſcribed in his word, good, mercifull, &c. The ſumme is: As the ſubſtance it ſelfe of the divels, and other things which they retaine ſtill of their firſt creation; ſo alſo both the knowledge and faith which they have concerning divine matters, are in themſelves very good, becauſe they are the effects and gifts of God: but they are made evill by an accident, even by reaſon of their abuſing of them, for that they referre them not to this end, as to ſhew themſelves gratefull unto God the author of theſe good things, and to magnifie him for them.A beleeving inclination in infants, though not an actuall beleefe. Againſt this, That all the elect are ſaid to have faith, ſome thus reaſon; Object. Many infants are of the elect, and yet have not faith: Therefore all the elect have not faith. Anſ. They have not indeed actuall faith, as men of ripe years; but they have a power or inclination to beleeve, which the holy Ghoſt, as it fitteth for their capacity and condition, worketh in them; for whereas the holy Ghoſt is promiſed unto infants, hee cannot be idle in them: Wherefore that remaineth ſtill which before was confirmed, That all the elect have faith. And further this I adde, That faith is neceſſary for all the elect;Faith and the profeſsion thereof neceſſary for five cauſes. and not only faith, but the confeſſion of faith alſo to thoſe which are grown in yeers and underſtanding: 1. Becauſe of the commandement of God; Thou ſhall not take the Name of the Lord thy God in vaine: therefore thou ſhalt take it aright.Exod. 10.7. Mat. 10.32, 33. Hee that ſhall confeſſe me before men, him will I confeſſe alſo before my Father which is in heaven. 2. Becauſe of the glory of God; Let your light ſhine before men, &c. 3. Becauſe faith is not idle,Matth. 5.16. but as a fruit full tree, manifeſteth and ſheweth it ſelfe by confeſſion. 4. For our ſalvation; For with the mouth man confeſſeth to ſalvation. 5. That we may bring others to Chriſt; And thou being confirmed, convert thy brethren. 4 Rom. 10.10. Now we know that we have faith, 1 By the teſtimony of the holy Ghoſt, and by the feeling of a true faith in our ſelves; that is, by a true and unfained deſire of receiving the benefits offered by Chriſt:Luke 22.32. for hee that beleeveth,Three wayes how to know that we have faith. knoweth that he doth beleeve, as the Apoſtle teſtifieth; I know whom I have beleeved. And, becauſe we have the ſame ſpirit of faith, according as it is written, I beleeved, and therefore have I ſpoken; we alſo beleeve, and therefore ſpeak. Hee that beleeveth in the Son of God hath the witneſſe in himſelfe. 2 Tim. 1.12. 2 Cor. 4.13. 1 John 5.10. By the ſtrife and conflict within us of faith and doubtfulneſſe. By the effects; that is, by an earneſt purpoſe of obeying God according to all his commandements. Againſt the certainty of faith, whereof wee ſpake in the definition of faith, ſome diſpute on this wiſe: Object. 1. They who may fall before the end of their life into ſin and damnation, cannot be certain of their ſalvation and everlasting life; This is proved, becauſe to be certain, and to be in poſſibility to fall, are contrary one to the other: But we all may ſlide and fall away: It is falſe therefore which is taught in the definition of juſtifying faith, to wit, That everlaſting life is given us, and ſo our faith to be certain and aſſured of it. Anſw. To be in poſſibility of falling or failing, that is, finally, is contrary to the certainty of our ſalvation: But they who are once enriched by God with true faith do not fall finally. Repl. 1. All that are weak may fall finally: We are all weak: Therefore we may all fall finally. Anſ. The Major is to be diſtinguiſhed:True faith may faint for a time, but cannot fall finally. All that are weak may fall finally; true, if they ſtood by their owne ſtrength: But wee who are beleevers ſtand preſerved and upheld by the grace and power of God: Therefore can wee not finally fall; for, whom God hath once imbraced with his favour, them hee will not, nor ſuffereth to fall utterly from his grace: Though hee fall, hee ſhall not be cast off; for the Lord putteth under his hand. Pſal. 37.24. Repl. 2. But God hath no where promiſed that he will keep and preſerve us in his grace finally. Anſw. Yes, hee hath promiſed and expreſſed it both in the place afore-named, and elſewhere:John 10.28, 29. I give unto them eternall life, and they ſhall never periſh, neither ſhall any pluck them out of mine hand. My Father which gave them mee is greater then all, and none is able to take them out of my Fathens hand: I and my Father are one. Rom. 8.38. I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, &c. ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus. Repl. 3. But it is ſaid, Let him that thinketh he ſtandeth take heed leſt he fall: 1 Cor. 10.12. Therefore perſeverance dependeth not on God promiſing, but of our ſelves, And therefore it is doubtfull, ſtanding upon a doubtfull ground. Anſw. This is a fallacy, reaſoning from that which is no cauſe, as if it were a cauſe. For by this very exhortation hee goeth about to nouriſh, make perfect, and preſerve the ſafety of the faithfull. For God uſeth ſuch threatnings thereby to retain the godly in their duty, that they may not wax proud, and pleaſe themſelves. But hereof it doth not follow, that hee permitteth the perſeverance of the godly in faith and grace to their own ſtrength and arbitrement. Moreover, Paul in that place ſpeaketh not to particular men, but to the body of the Church of Corinth, in which many were hypocrites: Wherefore they who will truly beleeve, muſt certainly reſolve that God will ſave them: for if hee will have us aſſured of his preſent favour and grace towards us, hee will alſo have us aſſured of that which is to come, becauſe God is unchangeable. Repl. 4. Solomon ſaith, Eccleſ. 9.1. Man knoweth not whether hee be worthy of love or hatred: Therefore wee cannot be aſſured of the election of God, neither reſolve any thing of Gods preſent favour, and ſo by conſequent, neither of that which is to come. Anſwer to the Antecedent: 1. Man knoweth not; true, as concerning ſecond cauſes, or by events of things, be they good or evill: for externall and outward fortune is no certain token whereby to judge of Gods favour. 2. Again, man knoweth not of himſelfe; but hee knoweth it, God revealing it, and certifying us abundantly of his love towards us by his word and Spirit. Repl. 5. Who hath known the minde of the Lord? Anſw. Rom. 11.34. No man hath known it before God hath revealed it, neither after hee hath revealed it doth any man perfectly know it; but ſo much we know as may ſuffice to our ſalvation: We all behold, as in a mirrour, the glory of the Lord with open face, 2 Cor. 3.18. Rom. 8.16. and are changed into the ſame image, from glory to glory. It is the Spirit which revealeth and witneſſeth unto us, 1 Cor. 1.22. that wee are the ſons of God.

Object. 2. But if the righteous turn away from his righteouſneſſe, and commit iniquity, Ezek. 18.24, he ſhall die in his ſins: Therefore beleevers alſo may defect from godlineſſe, and fall from everlasting ſalvation, Anſ. 1. That which is ſpoken but conditionally is no poſitive aſſertion. Anſ. 2. He in that place is called juſt, not only who is truly juſt, but alſo who ſeemeth juſt in the eyes of men; of which kind oftentimes time-ſerving hypocrites are, which beleeve for a while, and afterwards fall away: for a true juſt man is like a tree planted by the waters ſide, whoſe leafe ſhall not wither: Pſal. 1.3, 4. And the ſons and heires only are endued with true converſion and godlineſſe;Rom. 8.14. As many as are led by the ſpirit of God, they are the ſons of God. And if ſons, then alſo heirs. Gal. 4.7. 1 Cor. 2.12, 16. Wee have received the Spirit of God, that we might know the things which are given unto us of God. We have the mind of Chriſt. When the Spirit of God, which worketh in the ſons and heirs of the kingdome their converſion and ſanctification, is called,2 Cor. 1.22. & 5.5. Epheſ 1.14. The earnest of our inheritance untill the redemption of the poſſeſſion purchaſed.

Object. 3. Paul exhorteth the Corinthians, 2 Cor. 6.1. Matt. 26.41. that they receive not the grace of God in vain: ſo Chriſt likewiſe biddeth us, Watch, and pray. Anſ. Thereby carnall ſecurity is forbidden, and certainty of ſalvation, as alſo faith, tranquillity, watchfulneſſe, and praier is commanded: for theſe are the neceſſary and proper effects of our election, and an infallible argument of ſalvation: For all beleevers are elected; and Paul teacheth,Epheſ. 1. That by faith we are made partakers of Gods adoption

Object. 4. Saul failed and fell away finally: Saul was one of the godly: Therefore the godly alſo fall away. Anſ. We deny the Minor, that Saul was one of the godly, for he was an hypocrite. Repl. But he had the gifts of the holy Ghost. Anſ. He had ſuch gifts of the holy Ghoſt as are common to the godly with the reprobate: he had not the gifts of regeneration and adoption; and therefore neither had hee the holy Ghoſt ſanctifying him, which is proper unto the elect.

Object. 5. The doctrine of the certainty of our ſalvation breedeth ſecurity. Anſ. It breedeth indeed a ſpirituall ſecurity by it ſelf, in the elect alone: and a carnall by accident, and that only in the wicked and reprobate; but not at all in the godly.

Queſt. 22. What are thoſe things which are neceſſary for a Chriſtian man to beleeve?

Anſ. All things which are promiſed us in the GoſpelJohn 20.31. Matth. 28.20. Mark 1.15.: the ſumme whereof is briefly compriſed in the Creed of the Apoſtles, or in the Articles of the catholick and undoubted faith of all Chriſtians.

The Explication.

AFter wee have treated of Faith, it directly followeth now, that wee ſpeak of the Object of faith, that is, the ſumme of thoſe things which are to be beleeved. Faith therefore in generall apprehendeth the whole word of God, and is ſtrongly perſwaded of the truth thereof, as appeareth out of the definition thereof: But juſtifying faith properly eyeth the promiſes of the Goſpel, or the preaching of grace through Chriſt: Wherefore the Goſpel is properly the object of juſtifying faith; and it is properly termed The doctrine of things to be beleeved: as contrariwiſe, the law properly is The doctrine of things to be done. Mens traditions therefore, the Popes ordinances, and decrees of Councels are ſequeſtred and excluded from being the object of faith; for faith can relie on nothing but the word of God as on an immoveable foundation. Now the decrees of men are variable and uncertain, ſith every man is a lyar; only God is true, and his word truth.Rom. 3 4. Wherefore Chriſtians, as they may not frame unto themſelves any object of faith: ſo neither may they receive any formed and delivered by others, but muſt beleeve the Goſpel only,Mark 1.15. as the Scripture teacheth; Repent and beleeve the Goſpel. 1 Cor. 2.5. That your faith ſhould not be in the wiſdome of men, but in the power of God. Now the ſumme of the Goſpel, or of things to be beleeved, is the Apoſtles Creed, whereof it followeth that wee treat.

Queſt. 23. Which is the Creed?

Anſw. 1. I beleeve in God the Father Almighty, maker of heaven and earth. 2. And in Jeſus Chriſt his only Son, our Lord: 3. Which was conceived by the holy Ghoſt, born of the Virgin Mary: 4. Suffered under Pontius Pilate, was crucified, dead and buried, he deſcended into hell: 5. The third day he roſe again from the dead: 6. He aſcended into heaven, and ſitteth on the right hand of God the Father Almighty: 7. From thence he ſhall come to judge the quick and the dead. 8. I beleeve in the holy Ghoſt. 9. I beleeve the holy catholick Church, the communion of Saints. 10. The forgiveneſſe of ſins. 11. The reſurrection of the body. 12. And the life everlaſting. Amen.

The Explication.

THis word Symbole is derived from a Greek word, which ſignifieth either a common collation of divers men to the making of a banquet: or, a ſigne, token, and mark whereby a man is diſcerned from other. Such as is the military ſigne, whereby fellowes are decyphered from enemies. The Symbole, ſo termed in the Church, is a briefe and ſummary forme of Christian doctrine: or a briefe ſumme or confeſſion of the points of Chriſtian religion, or Evangelicall doctrine. Now it is called by the name of Symbole, becauſe it is as a token or profeſſion whereby the Church with her members is diſcerned from all her enemies, and from all other Sects. Some ſay, that this briefe ſumme of Evangelicall doctrine was called a Symbole, for that this doctrine was collated, as it were, and imparted by the Apoſtles, and every one of them did beſtow ſome part thereof: but that cannot be proved. This reaſon may be rendred thereof more probable, that it was called a Symbole, for that the Articles of faith are the ſquare and rule whereunto the faith and doctrine of all orthodox or right beleeving Chriſtians ought to agree and be conferred. The Symbole is called Apostolick, Two reaſons why the Creed is called Apoſtolick. Becauſe it containeth the ſumme of the Apostolick doctrine, which the Catechumenes were enforced to hold and profeſſe. Becauſe the Apoſtles delivered that ſumme of doctrine to their Schollers and Diſciples, which the Church afterwards held as received from them. This ſelfe ſame Symbole is called alſo Catholick, becauſe there is but one faith of all Chriſtians.Why it is called Catholick. An anſwer to a queſtion moved touching other Creeds. Here ſome demand a reaſon, Why, after the Apostles Creed, other Creeds, as the Creed of the Councell of Nice, Epheſus, and Chalcedon, with Athanaſius his Creed, were compiled and received in the Church. Anſw. Theſe Creeds properly are not others, that is, quite different in ſubſtance from the Apoſtolick Symbole, but are onely a repetition and more ample declaration of this; in all which certain words are added as an explication thereof, by reaſon of Hereticks, by whom, becauſe of the ſhortneſſe thereof, this was depraved: there is no change either of the matter, or of the doctrine, but only of the form of declaring it, as eaſily appeareth by comparing them together. Other important and weighty cauſes there were, which might compell the Biſhops and Doctors of ancient Churches to compoſe and draw out theſe briefe compendious formes of confeſſion; eſpecially the Church then increaſing,Four cauſes why other Creeds were made and received in the Church. and hereſies growing with and in the Church. For inſtance in few; That all, both young and old, might with more eaſe bear in minde the main and entire foundation of Chriſtianity compriſed in briefe. That all might alwayes have in their ſight and view the confeſſion of their faith, and conſolation reaped thence, knowing what that doctrine is for which perſecution is to be ſuſtained: So God in times paſt made a ſhort ſummary abſtract of his law and promiſes, that all might have it as a rule of life, and ground of conſolation obvious to their eyes. That the faithfull might have a peculiar badge and cogniſan whereby to be diſtinguiſhed, both then, and in all future ages, from infidels and hereticks, which with wily gloſing ſophiſmes corrupt the writings of the Prophets and Apostles; for which very cauſe alſo theſe Confeſſions were intituled Symboles. 4. That there might be ſome perpetuall rule extant in publike, plain, briefe, and eaſie to be known, whereby to examine all manner of doctrine and interpretation of Scripture, to approve and ratifie whatſoever accordeth therewith, and refuſe and diſanull the contrary.The Apoſtolick Creed preferred above other Creeds, becauſe 1. The phraſe of it is moſt proper. 2. The time moſt ancient. 3. The copy moſt authenticall. Notwithſtanding, the Apoſtles Creed far ſurpaſſeth the reſt in authority: 1. Becauſe for the moſt part it literally conſiſteth of the proper words and phraſes of Scripture. 2. Becauſe it is of greater antiquity then other Creeds, and was delivered firſt unto the Church by the Apoſtles themſelves, or by their diſciples and ſchollers: and ſince them ſucceſſively from hand to hand transferred unto us their poſterity. 3. Becauſe it is the fountaine and originall draught, even an authenticall rule of direction to other Creeds, which for illuſtration of this, to prevent the fraudulent ſleights and forged corruption of hereticks, have in univerſall and generall Synods or Councels been publiſhed, and authoriſed by the whole joint-conſent of the Church. The certainty of this Creed dependeth not on the authority and arbitrement of men, or definitive ſentence of Councels, but on the perpetuall concordance of holy Scripture with them, and of the whole Church ſince the Apoſtles time retaining and holding faſt the Apoſtles doctrine, and teſtifying to all poſterity, that they received this doctrine at the Apoſtles mouthes, and the mouthes of their hearers; which conſent is obvious to any man that daigneth to view it with both eyes, and weigh it conſiderately. For certain it is, that no Congregation of Angels, nor conventicle of men hath any power of inſtituting new lawes touching the worſhip of God, or new Articles of faith binding the conſcience; for this is a work proper unto God: Neither may we beleeve God for the teſtimony of the Church, but the Church for the teſtimony of God.

This doctrine touching the cauſes and authority of divers Creeds is borrowed out of Urſinus Admonit. Neuſtad. de Concordia Burgenſ. written Anno Dom. 1581. where young Divines may, if they liſt, reade a large diſcourſe touching the truth and authority of Eccleſiaſticall Writers learnedly diſcuſſed, from 117. page, unto the 142. page of the ſaid Tract: a briefe Type and Table whereof I have here decyphered.

THE TABLE. The writings touching the doctrine of the Church are, 1. Divine, that is, inſpired immediately by God into the hearts of the Prophets and Apoſtles: ſuch as are the Canonicall books of the old and new Teſtament. Theſe alone are ſimply in their ſentences and words full of divine in piration, and worthy credit; and therefore are the ſole rule of tryall unto all others. 2. Eccleſiaſticall, that is, written by the Doctors of the Church; & theſe are, 1. Publick, to wit, written in the common name of the whole Church; which again are ſubdivided into writings, 1. Catholick, I meane, Creeds and Confeſſions, written in the name, and with the full conſent of the whole orthodox & right beleeving Church, received and allowed by the authority thereof: ſuch as are, The Apoſtles Creed. The Creeds of the Councels of Nice, Conſtā tinople, Chalcedon. Athanaſius his Creed. 2. Particular, namely, the Confeſſions of certain Churches and Councels; as divers Catechiſmes, and the Auguſtan Confeſſion. 2. Private, that is, written in the name, and by the advice of ſome one private man or more; as Common places, Commentaries, and ſuch like.
ON THE 8. SABBATH.Queſt. 24. Into how many parts is the Creed divided?

Anſw. Into three parts. The firſt is, of God the eternall Father, and our Creation. The ſecond, of God the Son, and our Redemption. The third, of God the holy Ghoſt, and our Sanctification.

The Explication.

THe principall parts of the Apoſtolick Creed are three: 1. Of God the Father, and our Creation. 2. Of God the Son, and our Redemption. 3. Of God the holy Ghoſt, and our Sanctification: that is, of the works of our Creation, Redemption, and Sanctification.

Ob. 1. Unto the Father is aſcribed the Creation of heaven and earth: unto the Son the Redemption of mankind: unto the holy Ghoſt Sanctification: Therefore the Son and the holy Ghoſt did not create heaven and earth; How our Creation, Redemption, Sanctification are each appropriated to ſome one perſon of the Trinity, and yet all three perſons have their joynt-working in them. neither did the Father and the holy Ghoſt redeem mankind; neither do the Father and the Son ſanctifie the faithfull. Anſ. It is a fallacie, grounding upon that which is affirmed but in reſpect, as if it were ſimply affirmed: For the Creation is given to the Father, Redemption to the Son, Sanctification to the holy Ghoſt, not as they are ſimply an operation or work (for ſo ſhould the other two perſons be excluded from it) but in reſpect of the order and manner of working, which is peculiar and proper to every of them in producing and bringing forth the ſame externall work. A more open declaration hereof may be this: The works of our creation, redemption, and ſanctification are the operations of the Godhead outwardly, that is, externall operations which God worketh on his creatures: and they are undivided, that is, common to the three perſons, which they by common will and power work in the creatures, by reaſon of that one and the ſame eſſence and nature of the Godhead which they have: For the Scripture attributeth the Creation not onely to the Father, but to the Sonne alſo, and the holy Ghoſt: All things were made by it. John 1.3. Geneſ. 1.2. Matth. 1.20. Pſal. 33.6. The Spirit of the Lord moved upon the waters. That which is conceived in her is of the holy Ghoſt. By the Word of the Lord were the heavens made, and all the hoſts of them by the breath of his mouth. Likewiſe, our Redemption is attributed to the Father, and the holy Ghoſt:John 3.17. Titus 3.5, 6. God ſent his Sonne into the world, that the world might be ſaved by him. Hee ſaved us by the renewing of the holy Ghost, which hee ſhed on us abundantly. And Sanctification both to the Father and to the Son: God hath ſent the Spirit of his Sonne into our hearts, crying, Gal. 4.6. 1 Theſſ. 5.23. 1 Cor. 1.30. Epheſ. 5.26. Abba, Father. The very God of peace ſanctifie you throughout. Christ is made ſanctification unto us. Chriſt ſanctifieth the Church. All the perſons therefore create, redeem, and ſanctifie.

Why diſtinct operations or workings are attributed to the three perſons.Nevertheleſſe, yet in reſpect of that order of working which is between them, Creation is aſcribed unto the Father, not excluding the other perſons; but becauſe hee is the fountain, as of the Divinity of the Son and the holy Ghoſt, ſo alſo of thoſe divine operations which hee worketh and performeth by the Sonne and the holy Ghoſt. Redemption is aſcribed unto the Sonne, not excluding the other two perſons; but becauſe he is that perſon which executeth the Fathers will concerning the redeeming of mankind, and doth immediatly perform the work of our redemption: for the Son only was ſent into the fleſh, and hath paid the ranſome or price for our ſins; not the Father, nor the Spirit. To the holy Ghoſt is aſcribed Sanctification, not excluding the other two perſons from this action; but becauſe it doth immediatly ſanctifie us.

Object. 2. The externall workes of the Godhead (that is, ſuch as the whole three perſons exerciſe not mutually one towards another, but execute in the creatures) are indiviſible, or cannot be divided, (that is, they are not appropriated unto any one of the three perſons without reſpect unto the other:) But Creation, Redemption, and Sanctification are externall workes of the Godhead: Therefore they are indiviſible, and by force of good conſequent there needeth no ſuch distinction of them as is propoſed. Anſwer to the Major; The works of the Trinitie are indiviſible, but with retaining to each perſon his proper and peculiar manner of working. All three perſons therefore work on the creatures, but yet that order ſtill is inviolably kept; as that the Father ſtill is the fountaine of the operations of the Sonne and the holy Ghoſt, and doth all things not of any other, but of himſelfe, by the Sonne and the holy Ghoſt: the Sonne doth all things of the Father, by the holy Ghoſt: the holy Ghoſt doth all things of the Father and the Sonne, by himſelfe. For, The Father createth, but mediately by the Sonne and the holy Ghoſt; the Sonne from the Father; and the holy Ghoſt from the Father and the Sonne. The Father and the holy Ghoſt redeeme us, but mediately by the Sonne; but the Sonne immediately from the Father, by the holy Ghoſt. The Father and the Sonne ſanctifie us, but mediately by the holy Ghoſt; but the holy Ghoſt immediately from the Father and the Sonne. But as concerning the works of the Trinitie, which are called outward and inward works, it ſhall be more fully enlarged when wee come to handle the laſt Queſtion ſave one of the doctrine touching GOD.

Deut. 6.4. Iſa. 44.6. & 45.5. 1 Cor. 8.4, 6. Epheſ. 4.6.Queſt. 25. Seeing there is but one only ſubſtance of God, why nameſt thou theſe three, the Father, the Son, and the holy Ghoſt?

Anſw. Becauſe God hath ſo manifeſted himſelf in his wordGen. 1.2, 3. Pſalm 33.6. Iſa. 6.1, 3. & 48.16. & 61.1. Mat. 3.16, 17. & 28.19. John 12.40. & 14.26. & 15.26. 2 Cor. 13.13. Gal. 4.6. Epheſ. 2.18. Tit. 3.5, 6. 1 John 5.7., that theſe three diſtinct perſons are that one true and everlaſting God.

The Explication.

IN this Queſtion is contained the doctrine of the Church concerning one God,Queſtions concerning God. and the three perſons of the Godhead. The principall queſtions therein are: 1. Whence it may appeare that there is a God. 2. What hee is, or what manner of God the God of the Church is whom wee worſhip; and in what hee differeth from idols. 3. Whether he be One only, and in what ſenſe there are ſaid to be many gods. 4. What the name of Eſſence, Perſon, and Trinity ſignifie, and how they differ. 5. Whether theſe names are to be uſed in the Church, and whether they are had in the Scripture. 6. How many perſons there be of the God-head. 7. How they differ, and are to be diſtinguiſhed one from another. 8. For what cauſe it is neceſſary that the Doctrine of the Trinity bee held in the Church.

1. Whether there be a God, and whence it appeareth.

THe great miſery of mans nature cannot be ſufficiently thought upon, that whereas it was created to the bright knowledge, and even the very image of God, it is fallen ſo far, as not only it is ignorant who, and what God is, but alſo maketh diſputation,Three cauſes which have made men to doubt, whether there be a God. whether there be any God in heaven or no. The cauſes of this evill the Church alone doth underſtand: the firſt whereof is, The blindneſſe and corruption of mans nature after his fall: the next, The inſtigation of the divell, who would have the whole opinion of God razed out of the minds of men; unto which cometh the horrible confuſion of mans life and humane affairs, in that oftentimes the wicked flouriſh, and the godly either are oppreſſed by them, or while they perceive not the cauſes of theſe evils, and the ſecret government of God, they fall to doubting, whether there be any God who hath care over the world and humane affaires. But that there is a God,The reaſons which doe prove there is a God. is proved by many main arguments common to Philoſophy with Divinity. The arguments are theſe:

The beautifull order of nature. The beautifull and goodly order of nature beheld in the world; that is, the diſpoſing of every part of the world, and the continuall ſucceſſion of divers motions and operations therein, with conſtant and ſtrict obſervation of their ſtabliſhed and perpetuall laws, cannot be inſtituted and kept but of a wiſe, underſtanding, and omnipotent nature, which is God. This argument is enlarged, Pſal. 8.19.104.135.147.148. Acts 1. & 17. Rom. 1.

The excellency of mans minde. A reaſonable nature, having ſome cauſe, cannot derive his originall but from an intelligent and underſtanding nature, for that the cauſe is not worſe or baſer then the effect bringeth: But the minde of man is a nature indued with reaſon, and hath ſome cauſe: Therefore it hath his being from an underſtanding cauſe, which is God:Job 32.8. Pſal. 94.97. Acts 17.28. Surely there is a ſpirit in man, but the inſpiration of the Almighty giveth underſtanding. Yet they ſay, The Lord ſhall not ſee, &c. We are alſo his generation. The Minor of the precedent Syllogiſme is thus proved likewiſe by reaſon: Whatſoever hath a beginning, is from another, becauſe it muſt needs be from ſomething, and of it ſelfe it cannot have being or beginning, becauſe nothing is cauſe of it ſelfe: but mans minde hath a beginning: Therefore from another, which other muſt needs be God.

The general rules and principles naturally ingendered in the mind of man. The notions of generall rules or principles born in us, and with us, ſuch as are the difference between things honeſt and diſhoneſt, numbring, underſtanding of conſequences in diſcourſe and reaſoning, &c. cannot come by chance, or from a ſenſible nature common to us with brute beaſts, but are neceſſarily in-bred in us by ſome intelligent cauſe, which is God: whereupon wee frame this Syllogiſme; Notions are not engendred nor have their being but from a cauſe intelligent (for no man maketh another wiſe who himſelf is not wiſe:) But in men there are notions not coming by uſe, nor received from men: Therefore they are from God. Rom. 2.15. The Gentiles ſhew the effect of the law written in their hearts. Man is the image of God, &c.

This principle of it ſelfe naturally in-bred in man; That there is a God. The naturall notion of this principle, There is a God. Principles are true, becauſe they are divine wiſdome, and becauſe the contrary or oppoſite thereto being granted, nature is thereby deſtroyed. But, That there is a God, is a principle; Firſt, Becauſe every one hath private experience hereof in himſelf. Secondly, All wiſe men confeſſe it. Thirdly, All nations conſent in it: for no nation is ſo barbarous, but that it maintaineth ſome religion, and contendeth and ſtriveth for the advancement thereof, and ſuppoſeth that there is ſome God:Rom. 1.19. That which may be known of God is manifeſt in them (that is, in the mindes of men,) for God hath ſhewed it unto them.

The terrours of conſcience in the wicked. The terrours of conſcience which are ſtricken into the mindes of the wicked after they have ſinned, cannot be inflicted but by an intelligent Judge, which diſcerneth honeſt and diſhoneſt things, deteſteth thoſe things which are diſhoneſt, beholdeth the mindes and hearts of men, and exerciſeth judgement upon the minds: but in all the wicked is this torment:Iſa. 66.24. & 57.21. Deut. 4.24. Rom. 2.15. Their worm ſhall not die, neither ſhall their fire be quenched. There is no peace, ſaith God, to the wicked. God is a conſuming fire. They ſhew the effects of the law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing.

Againſt the beaſts of the world, who think the doctrine of God to be but a cunning device of the wiſer ſort to keep the ſimple people in order.And hence is apparant the impudency of Epicures and Academicks, who deem all religion to be devices of ſubtill men, coyned to this end and purpoſe, that the reſt of the common people might, through fear of a ſuperiour power, be kept in good order. For firſt, if through deceivableneſſe other men beleeve that God is, and dread him; Why then are theſe men themſelves, who will ſeem by their ſharp in-ſight to eſpy the guile, moſt of all tormented with the conſcience, and privie acknowledgement both of this their blaſphemy, as alſo of other miſdeeds? Moreover, the ſole and bare aſſeveration and word of a few could not have been ſufficient, neither to perſwade all mankinde, neither to maintain the perſwaſion once brought in, to all ſucceeding ages: neither doth that lighten the force of thoſe arguments which are deducted from this notion, That there is a God; and from the conſcience, in that they ſay, There are many found who neither beleeve there is a God, neither are moved with the conſcience of their ſins: for although they covet never ſo much to perſwade themſeves that there is no God, yet is their conſcience alwaies againſt them. And therefore it is moſt falſe that theſe men imagine, that any one of the wicked is free from the gnawing of his conſcience: for how much the more every one deſpiſeth God, and all religion, and endeavoureth to repreſſe the pricks of conſcience; ſo much the more is he tormented, and at every mentioning and ſignifying of God, he trembleth and ſhaketh with horrour: and how much the ſlowlier, with ſo much the more ſevere dolour and paine is his ſecurity ſhaken from him. Whereupon wee ſee thoſe whoſe whole life was profane and ſecure for the moſt part, when they are oppreſſed with the terrour of Gods judgement, to periſh in deſpaire.

Now that which is ſaid, The ungodly is ſo proud, that he careth not for God: Pſal. 10.4. & 14.1. & 53.2. neither is God in all his thoughts. The fool hath ſaid in his heart, There is no God: that this hath not this meaning, as if the wicked were void of all knowledge and feare of God, or doe not confeſſe that there is a God: but that framing unto themſelves another then he indeed is, who hath manifeſted himſelfe; to wit, one that careth not for mens affairs, defendeth not, nor delivereth the good, and puniſheth the wicked; they place an idoll in room of the true God; David himſelfe doth ſufficiently declare, whenas he deſcribeth the ſame profaneneſſe of the wicked in theſe words: For he hath ſaid in his heart, Pſalm. 10.12. Tuſh, God hath forgotten, he hideth away his face, and he will never ſee it.

The puniſhments of the wicked: Which puniſhments are not to be imputed to the Magiſtrates ſeverity and wiſdome, for two cauſes. From the puniſhments of the wicked which they ſuffer beſides the torments of conſcience: for the events of all times conſtrained men to confeſſe, that their ſins are puniſhed with grievous puniſhments in this life; and contrariwiſe, the lot and end of the good to be more pleaſant. Wherefore, there is a mind or underſtanding power, which diſcerneth honeſt things from diſhoneſt, judge of mankind, puniſhing the wicked, and defending the good. And that this may not be aſcribed to the wiſdom or ſeverity of Magiſtrates or other men, this withſtandeth and hindreth: 1. For that it muſt needs be that this naturall inſtinct, whereby men judge that offenders are justly puniſhed, muſt proceed from ſome minde which is enemy to wickedneſſe. 2. For that oftentimes by marvellous, and unexpected and unlooked for means, they are drawn to the justice and puniſhment of the Magiſtrates, whoſe ſins before had been privie, or who ſeemed to have been able by their own power or ſubtilty eaſily to eſcape their hands: and that eſpecially, for that many, who, through either the negligence or white-liverdneſſe of Magiſtrates are not puniſhed by them, yet run into calamities, and have allotted unto them ruefull ends. And when tranſgreſſions and ſins increaſe too much by their impunity, whole nations and common-wealths, with horrible and manifeſt examples of Gods wrath, periſh, as the world in the deluge, Sodom by fire caſt from heaven, Pharaoh in the red ſea, the Jewes and many flouriſhing kingdoms by moſt lamentable overthrowes. That theſe things cannot come to paſſe by chance, neither any other way then by the judgement and power of him who is Lord of mankind and nature, both Gods comminations and threatnings, and the conſcience of every one, and the order of juſtice, whereby theſe follow and enſue upon impiety, and the very hugeneſſe, weight, and greatneſſe of things doth convince. Wherefore it is ſaid, The righteous ſhall rejoyce when he ſeeth the vengeance, Pſal. 58.9, 10. he ſhall waſh his foot-ſteps in the bloud of the ungodly. Pſalm 9.16. So that a man ſhall ſay, Verily there is a reward for the righteous; doubtleſſe there is a God that judgeth the earth. The Lord is known to execute judgement. Now, albeit the wicked flouriſh often for a while, and the godly are oppreſſed; yet nevertheleſſe examples, which are fewer in number, doe not weaken the generall rule unto which moſt events agree. But if it were ſo, that fewer of the wicked did ſuffer puniſhment; yet thoſe ſelf ſame examples, though but a few, would teſtifie that God is, and that he is diſpleaſed with the offences of others alſo who ſeem to be leſſe puniſhed. But this is not true, no not of any of them, that they are not puniſhed in this life: for all thoſe who are not before the end of this life converted to God, if puniſhment do not ſooner overtake them, yet at length they die in deſpaire; which puniſhment is more grievous then all the evils either corporall or ſpirituall, and is the beginning and teſtimony of everlaſting puniſhment. Now in that this puniſhment is not ſufficient, it doth therein agree with all, even the moſt tragicall caſes of the wicked: and therefore we are taught by the doctrine of the Church, that Gods le ity which he doth not ſeldome uſe in this life towards the wicked, and his ſeverity which he ſeemeth to ſhew towards the godly, doth not at all weaken his divine providence and juſtice, but rather declareth his goodneſſe, whiles by deferring of puniſhment, he inviteth the wicked to repentance; and by exerciſing the godly with chaſtiſements and croſſes, he perfecteth their ſalvation: and alſo it confirmeth the certainty of judgment after this life, wherein perfect ſatisfaction ſhall be made by the wicked to Gods juſtice.

Common-weales wiſely ordered. A body politick wiſely ordered by good and wholeſome laws, could not be decyphered unto mens underſtanding, but by ſome intelligent mind approving this kind of order: and becauſe the divell with the whole rabble and rout of wicked ones purſue with deadly hatred theſe ſocieties with their diſcipline, it muſt needs bee God that hath thus long protected and defended it:Prov. 8.15. By me kings reigne, and princes decreee justice.

Heroicall and noble inſtinct of minde. Heroicall inſtincts; that is, wiſdome and excellent vertue in undertaking and atchieving thoſe works which ſurpaſſe the common capacity of mans nature, ſuch as is the felicity and happineſſe of noble artificers, and governours, in ſearching or poliſhing arts, and in finding out devices and counſels: likewiſe the couragiouſneſſe of minde in performing the actions of vertue, and in managing matters; ſuch as was in Achilles, Alexander, Archimedes, Plato, and others: All theſe give evidence, that there is ſome ſuperiour cauſe which ſtirreth up theſe motions and inclinations. Moſes ſaid of Joſhua, The Lord himſelfe will goe before thee, Deut. 31.8. Ezra 1.1. Jude 14.19. hee will be with thee. The Lord ſtirred up the ſpirit of Cyrus. The ſpirit of the Lord came upon him.

Certain and evident fore-tellings of events. Certain and cleer ſignifications of future events, which neither by humane ſight or perceivableneſſe, neither by naturall cauſes or ſigns, could have been fore-known; as the prophecies of the deluge, of the poſterity of Abraham, of the coming of the Meſſias, &c. are neceſſarily known by his revelation alone, who hath both mankind, and the nature of all things ſo in his own power, that nothing can be done but through his motion. Now this is God only; as himſelf alledgeth this as his work alone, for proof of his divinity againſt all forged and fained gods, Shew the things that are to come hereafter, that wee may know that you are gods. Iſa. 41.13. Ezek. 12.21. That thing which I have ſpoken ſhall be done, ſaith the Lord.

The ends of all things. The ends and uſes of things have not their being by chance, or from a nature brutiſh and only endued with ſenſe, but from ſome nature which is wiſe and omnipotent, which is God alone. Now all things are moſt providently ordained to their ends, and thoſe alſo certaine.

The conſtant order of efficient cauſes. The order of cauſes and effects is finite, and it cannot be, that the proceſſe and race of efficient cauſes ſhould be of an endleſſe and infinite extent. Wherefore there muſt be ſome firſt and principall cauſe, which may either mediatly or immediatly produce and move the reſt, on which alſo other cauſes may depend: for in every finite order there is ſome beginning and principall.

2. Who, and what God is.

We muſt acknowledge God to be ſuch as himſelfe hath manifeſted himſelf to be.WHen it is demanded, who is the true God: wee are to hold moſt firmly and ſurely, that he alone is the true God, who even from the beginning of mankinde did not only manifeſt himſelfe in the nature of things, but by the ſteps and prints of his divinity ſhining therein, but eſpecially in the Church, by his word delivered, and other famous teſtimonies of miracles, deliveries, and conſolations, whereby he plainly teacheth whom, and what he will be acknowledged and publiſhed by us to be, and that hee is not acknowledged or worſhipped of any but of them who think according to his word both of him and his will; neither is the true knowledge of him found elſewhere then in this word. The certainty of this poſition is hereof moſt manifeſt, for that all thoſe who imagine God to be other in eſſence, or nature, or will, then he hath teſtified himſelf to be in his own manifeſtations and revealings, do not imbrace and worſhip at all the true God, but another thing of their own framing in ſtead of the true God, according to theſe ſayings: Ye worſhip that which ye know not: wee worſhip that which wee know; Joh. 4.22. & 5.23. for ſalvation is of the Jewes. He that honoureth not the Son, the ſame honoureth not the Father which hath ſent him. Galat. 4.8. But then when ye knew not God, ye did ſervice unto them which by nature are not gods. Ye were at that time without Chriſt, Epheſ. 4.12. and were aliens from from the common-wealth of Iſrael, and were ſtrangers from the covenant of promiſe, and had no hope, and were without God in the world. Whom ye then ignorantly worſhip, him ſhew I unto you. Acts. 17.23. 1 John 2 23. Whoſoever denyeth the Son the ſame hath not the Father.

But againſt theſe things ſeemeth that to be, which Paul ſaith;Rom. 1.19, 20. That that which may be known of God is manifest alſo in men, eſtranged from Christian Religion: for that God hath ſhewed it unto them. For the inviſible things of him, that is, his eternall power and God-head, are ſeen by the Creation of the world, being conſidered in his works, to the intent that they ſhould be without excuſe. And,Acts 14.15. That God in former ages did not leave himſelfe without witneſſe, and that out of the whole nature of things: but chiefly by the minde of man and the difference of things honeſt and diſhoneſt; and by the puniſhments of the wicked, it may in ſome meaſure be gathered, not only that there is a God, but alſo what he is: and therefore many things are found to have been ſpoken truly by the heathen and others concerning the unity and nature of God. But to theſe objections we anſwer: that there are indeed ſome true things concerning God manifeſted otherwiſe alſo then by the word delivered to the Church; but by them notwithſtanding who is the true God cannot be ſhewed,Two cauſes why t eglimſle of nature is not ſufficient to ſhew who is the true God and that for two cauſes: For firſt, Thoſe things by themſelves are not ſufficient: for to the knowing of the true God, it is requiſite that we know and profeſſe, not ſomethings only, but all things which he openeth of himſelfe, and would have known. Moreover, Theſe ſelfe ſame true teſtimonies of God alſo which remaine in mens mindes and in nature, all they, by reaſon of a naturall blindneſſe in them and pravity, doe many wayes corrupt, who in weighing them, follow not the light and interpretation thereof drawn from the word of God delivered to the Church, when as even of theſe which might be known by the help of nature, many things they do not know; many they faine of their own, which have nothing agreeing with the nature and will of God: and thoſe things which they doe retain, and in ſhew of words profeſſe, they farre otherwiſe underſtand then they are propoſed of God, and declared in his word, and in the Church underſtood: and ſo beholding and ſounding in their mouth true ſentences and ſayings concerning God, conceive nevertheleſſe and foſter falſe opinions of him in their mind. This anſwer S. Paul himſelf expreſſeth when he addeth,Rom. 1.20, 21. That they are inexcuſable, becauſe that when they knew God, they glorified him not as God.

The o ce of nature concerning God neither to be rejected no contemned, other in eſned of ſufficiency, 〈◊〉 ••• -conſtruing.Now albiet Philoſophicall wiſdome cannot therefore ſhew who is the true God, for that concerning the eſſence, nature, will, and works of God, ſo much as is neceſſary to be known it doth not teach, and is diverſly depraved by men, ſo that out of the Church remaineth no true knowledge of God; yet nevertheleſſe, that voice of the nature of things concerning God, ought not for theſe cauſes to be rejected as falſe, or contemned as fruitleſſe: for neither is that ſtraight wayes falſe in it ſelfe which is perverſly conſtrued of men, neither fruitleſſe for all things nor to all men, which availeth the reprobate nothing at all to everlaſting ſalvation. For God will alſo out of the Church bridle the lewd and diſſolute, by the teſtimonies which their conſcience and puniſhments give of his will, anger, and judgement, and according to them will he have the life and manners of men ruled. He will have mans corruption and his juſtice made more conſpicuous and cleer in puniſhing them who ſtubbornly withſtand the known truth. He will by naturall teſtimonies, mens conſciences ſhewing the imperfection thereof, have men ſtirred up to ſeek the true God in the Church, as it is ſaid, that men were therefore placed in the theater of the world,Acts 17.27. That they ſhould ſeeke the Lord, if ſo be they might have groved after him and found him. Hereof fee Dam ••• en i •• . 〈◊〉 orth •• id. Baſil. o. 4. con •• unom. Rultice Diacon c. 3. 〈◊〉 . Acephal. 〈◊〉 . theſ cap 1. . 〈…〉 a. cap. 5. 〈◊〉 Me a •• 12. c. 7 〈…〉 ſom ••• Scip oms. He will alſo have them who are converted to him, to be more confirmed by the conſent of nature and the word, as the often alledging of naturall teſtimonies in the Scriptures declareth. Laſtly, hee will, the imperfection of naturall knowledge being conſidered, have mens ignorance concerning God acknowledged, and his mercy magnified, who diſcovereth and openeth himſelfe in his word.

God cannot be defined; 1. Becauſe he is immenſe. 2. Becauſe his eſſence is unknown unto us: yet ſome way he way be deſcribed according to the meaſure which himſelf hath revealed of himſelf; and that ſo, that the deſcription of him ſhall comprehend ſuch attributes or properties, the perſons, and principall works of the Deity, as by them the true God may with halfe an eye be diſcerned from idols.

The deſcription of God according to Philoſophy. The deſcription of God according to the u es of Divinity.Philoſophically he is deſcribed on this wiſe; God is an eternall mind or intelligence, ſufficient in himſelfe to all felicity, moſt good, and the cauſe of good in nature. But Divinity hath taught the Church of God a more full and ample deſcription of him, which is in this ſort: God is a ſpirituall eſſence, intelligent, eternall, infinite, other from all the creatures, incomprehenſible, most perfect in it ſelfe immutable, and of an immenſe power, wiſdome, and goodneſſe, juſt, true, chaſte, mercifull, bountifull, most free, angry and wroth with ſin: which eſſence is the eternall Father, who from everlasting begot the Son according to his owne image: and the Son, who is the coeternall image of the Father: and the holy Ghoſt, proceeding from the Father and the Son: even as it hath been manifested from above, certaine word thereof being delivered by the Prophets, Christ, and the Apoſtles, and by divine teſtimonies, That the eternall Father, together with the Son, and the holy Ghost, hath created heaven and earth, and all creatures in them, and is alwayes at hand with them, to preſerve, guide, and governe them by his providence, and worketh all good things in all: and that in mankinde made after his image, hee hath choſen unto himſelfe and gathered a Church by and for the Sonne, that by his Church this one and true Deity may be according to the word delivered from above, acknowledged, celebrated, and adored in this life, and in the life to come: and lastly, that hee is the Judge of the juſt and unjust.

In what the former deſcriptions differ.This Theologicall deſcription of God which the Church delivereth, differeth from the Philoſophicall deſcription, 1 In perfectneſſe; becauſe the Church in her deſcription addeth many parts by nature unknown unto men, as of the Trinity, of Election, and of the gathering together of the Church by the Son, &c. 2 In the underſtanding and declaration of thoſe parts which, being known by nature, are common to both: for the Theologicall deſcription declareth them more certainly and fully. 3 In the effect or fruit; becauſe by Philoſophy or the light of nature, men are not able to be brought to the true knowledge of God:Two cauſes why men cannot by the light of nature attaine unto the true knowledge of God. both 1. Becauſe it is ſo maimed and falſe by mens corruption, that we can ſuck thence no true and ſufficient notice of God: as alſo 2. Becauſe when wee know every part, parcel, and particle thereof, it doth not ſtirre up our minds unto godlineſſe: that is, the love and fear of God.

The ſame Theologicall deſcription teacheth us how the true God, which the Church worſhippeth, differeth from the falſe counterfeit gods three wayes:A threefold difference of the true God from falſe idols. 1. In attributes or properties. 2. In the perſons. 3. In the works whereby the perſons are revealed: for God hath declared himſelfe by his works, that his nature is ſuch as his attributes import: Moreover,How in conceiving of the whole nature of God, he that is inſtructed by the Spirit, goeth beyond him whom nature informeth. he ſheweth that there are three diſtinct perſons in one eſſence of the Deity, ſith according to the works either of Creation, or Redemption, or Sanctification, hee receiveth diverſe names and titles, and every perſon hath his proper appellation. God therefore differeth from idols, In attributes. Mercy. In his attributes; becauſe they who are not of the Church, underſtand aright and fully no one property of God; they underſtand not what his mercy is, becauſe his Son is unknown unto them, or at leaſt the doctrine concerning him ſhamefully corrupted: they conceive not what his juſtice is,Juſtice. becauſe the impious and wicked ones beleeve not that God is ſo grievouſly offended and angry with ſin, that we ſtood in need of ſatisfaction for it, and redemption from thence by the death of his Son: neither what his wiſdom is,Wiſdome. becauſe the chief part thereof is expounded in his word, which the Gentiles have not: neither what his truth is, becauſe they are utterly ignorant of his promiſes:Truth. The like may be truly averred of all the reſt. Contrariwiſe, the Church attributeth and aſcribeth to God all truth, juſtice, goodneſſe, mercy, loving affection and kindneſſe towards men, which properties of God, other Sects are either utterly ignorant of, or, having a glimpſe of them, they wholly corrupt and deface them. God differeth from idols, In perſons. In perſons; becauſe Ethnicks and other Sects either know not, or acknowledge not three perſons in one divine eſſence: But the true Church acknowledgeth and maketh invocation to the Father, Son, and holy Ghoſt, one God conſiſting of three perſons, according as he hath manifeſted himſelf in his word. In works. In works; becauſe they which are without the Church do not wholly acknowledge or profeſſe the works of Creation, and the government of all things; for they do not think all things to have been created of nothing by the word of God only: they deny that all generally, and each in particular, even the leaſt, are adminiſtred powerfully by the omnipotency of God; but aſcribe very many to chance, fortune, and humane wiſdome: Much more are they altogether ignorant of the works of the Churches ſalvation, namely, the reconciliation of men with God, juſtification, ſanctification, and full delivery from all ſin and miſery by the Son and the holy Ghoſt. So then by theſe means God is diſcerned from idols, and the knowledge of God revealed to his Church in his word, is diſtinguiſhed from that which Ethnicks have derived from nature.

An Explication of the deſcription of God delivered by the Church.

GOd is an eſſence.) That is, a thing which 1. hath his being from none, but from himſelfe. 2. is preſerved or ſustained of none, but ſubſiſteth by himſelfe. 3. is neceſſarily. 4. is the only cauſe unto all other things of their being: wherefore he is called Jehovah, as if you would ſay, being by himſelf, and cauſing other things to be, to wit, according to his nature and promiſes.

Spirituall.) 1. Becauſe he is incorporeall: as being infinite, and indiviſible, and moſt excellent. 2. Inſenſible: For 1. experience teacheth this. 2. God is without ſenſible qualities, which are the objects of the ſenſes: and 3. He is immenſe. The eyes perceive onely things finite, and which are within a certain compaſſe. 4. He is ſpirituall, becauſe himſelf both liveth, and is the authour of all life both corporall and ſpirituall. Object. 1. Againſt this opinion many places of Scripture have been heretofore by ſome alledged, in which it is written, That God and Angels did appear, and were ſeen, thereby to prove, that their nature is corporeall and viſible. But wee are to know, that not the very ſubſtance of God and Angels,How God & Angels appeared unto men. but created ſhapes and bodies were beheld of men, made, carried, and moved by the will and vertue of God or Angels, that by them they might make known their preſence, and uſe their miniſtry and ſervice in inſtructing men of thoſe things which ſeemed good unto them. And theſe were ſometimes by imagination repreſented unto the interiour ſenſes of men; which alſo ſomewhere may, and ſomewhere cannot be gathered out of the circumſtances of the hiſtories: as the Angels appearing to Abrabam and Lot were inveſted with true bodies, as which might be touched and handled: whether Micha before Achab ſaw with the eyes of his body, or of his mind, the Lord and his Angels, is a matter of doubt. But that thoſe viſible ſhapes were not the very ſubſtance of God, is hereby manifeſt, for that the Scripture with great conſent reacheth. that God is ſeen of no man, neither can be ſeen, and incomprehenſible, and unchangeable: But thoſe viſible ſhapes were not alwayes the ſame. Object. 2. To theſe they add that which is ſaid,Gen. 32.30. Ex d. 33.11. Deut 34.10. Deut 5.24. 2. Cot. 13.13. How God is ſaid 〈◊〉 ſeen face 〈◊〉 ace. that God was ſeen of Jacob face to face, and of Moſes, and of all the people, and that all of us ſhall ſee God face to face in the life to come. By which Metaphor or borrowed ſpeech is ſignified a cleer and conſpicuous manifeſtation and knowledge of God, which is perceived, not-with the eyes of the body, but of the mind; either by means, as by the word, by his works, and outward tokens, and ſuch as run into the ſenſes, whence the minde may gather ſomewhat of God; or without means, by inward revelation. And albeit in the life to come ſhall be a farte more bright knowledge of God then now; yet to know God moſt perfectly is proper to God onely, as it is ſaid, Not that any man hath ſeen the Father, ſave he which is of God, 〈◊〉 c. 46. hee hath ſeen the Father: So far is it that the inviſible, infinite, and everlaſting Deity may ever be conceived by bodily eyes, whoſe nature is not to perceive any objects but ſuch as are finite and limited. Object. 3. They have alledged alſo thoſe ſayings wherein the parts of mans body are attributed to God. But theſe alſo are not properly,H w the parts of 〈◊〉 odva e attri ••• ed unto God. but by a Metaphor ſpoken of God, whereby is ſignified to us a power in God, working after an incomprehenſible manner his works; a certain ſhadow whereof are thoſe actions which men doe by the miniſtery and help of their bodily parts: as, the eyes and ears ſignifie the wiſdome of God, whereby hee underſtandeth all things: the mouth, the publiſhing of his word: the face, the declaration, tokens, and feeling of his divine goodneſſe and grace, or ſeverity and anger: the heart, his love: the hands and armes, his power: the feet, his preſence. Object. 4. They have affirmed alſo, becauſe man was made according to the image of God, that therefore God hath an humane ſhape: The image of God in man doth not argue a bodily ſhape in God. Epheſ 4.24. Not marking, that the image of God conſiſteth not in the ſhape and figure of the body, but in the minde, and integrity of nature, in wiſdome, righteouſneſſe, and true holineſſe. As for Tertullian, whereas he reaſoneth, that God is a body; that he ſpeaketh improperly therein, and abuſeth the word body, in ſtead of ſubstance, not only Auguſtine witneſſeth in his Epiſtle to Quod vult Deus; but this is alſo an argument and proof thereof, becauſe he termeth alſo the ſouls and Angels oftentimes bodies. Wherefore let us know, that therefore we are taught the nature of God to bee ſpirituall,Why wee muſt know God to be ſpirituall. that we may not conceive of God any thing which is groſſe, terrene, carnall, and unworthy his divine Majeſty, neither ſhould deem that he can be perceived by our bodily ſenſes, or in thought imagined, but ſhould conſider his nature by his word and works: that wee ſhould not dare to repreſent him by any bodily ſhape: and in a word, that wee ſhould remember that he is to be worſhipped, not with the geſtures, or other things of the body, but with the minde and ſpirituall motion of the heart. Laſtly, ſeeing he alone inſpireth into us temporall and everlaſting life, we ſhould acknowledge the gift of both to come from him: out of this fountain only we ſhould ſeek it, and endeavour to referre it wholly to his glory.

Two reaſons why God is to be intelligent. Intelligent.) 1. Becauſe he is the cauſe both of the mind of man, and of the notions ſhining in it, and alſo of that order which is in the nature of things and Common-weals. 2. Becauſe all intelligence or underſtanding of the creature cometh from him both in reſpect of the faculty, as alſo in reſpect of the operation: For neither can the efficient and preſerving cauſe of intelligent natures, and of the underſtanding it ſelfe and order in nature, be but intelligent and underſtanding. And therefore the holy Scripture alſo reaſoneth on this wiſe; He that planted the ear, ſhall he not hear? Pſal. 94.9. or hee that made the eye, ſhall he not ſee? Now this wee are to hold againſt thoſe, who ſetting Nature in the place of God, imagine the world, and the variety and order of things in it to ariſe from the matter, and the inclination thereof to this forme: when as notwithſtanding theſe things could not have their being from a cauſe not intelligent. We are to hold it alſo, thereby to acknowledge not only true knowledge it ſelfe; but alſo all ability of understanding, and the ſagacity and capability of the ſenſes and minde to perceive to be the gift of God

Eternall.) That is, ſuch an eternity which can have neither beginning,The eternity of God without beginning or end. Pſal. 30.2. nor any end of being agreeth to God alone, both nature ſheweth, foraſmuch as hee is the firſt cauſe of all things, and of infinite perfection and power; and the Scripture alſo recounteth: as, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. But we are to obſerve, that not therefore only the eternity of God is ſo often inculcated in the Scriptures, that in regard hereof hee may be diſcerned from things created: but alſo Becauſe hee will impart eternity unto us, that is, he hath purpoſed and promiſed that he will give us of his eternall goodneſſe and providence, eternall bleſſings, and will have continuall care of us through all eternity, and will have a kingdom in Angels and men, whereof ſhall be no end: Therefore we are given to underſtand,God eternall unto us. that God is eternall to us, That we may oppoſe the certain hope of eternall bleſſedneſſe grounded upon his eternity, againſt the ſhortneſſe of mortall life, and againſt the frailty of mans condition: For ſeeing hee is eternall, he can; and ſeeing he promiſeth, he will for ever preſerve us with his protection: For this God is our God for ever and ever. And,Pſal. 48.11. Pſal. 111.9. He hath commanded his covenant for ever. Wherefore, being upheld with this conſolation, let us neither refuſe to ſuffer the ſhort miſery of this life, neither preferre the ſhort felicity thereof before eternall bleſſings: and ſeeing God will be not only bountifull towards the godly, but judge alſo of the ungodly eternally, let the cogitation of the eternall wrath of God keep and hold us in the fear of God, that we may not deſire to buy the fading ſhew of whatſoever good, with eternall miſery.

God other and diverſe from all creatures Three adverſaries againſt whom wee are to uphold this doctrine; Other from all his creatures.) That God is other from all his creatures we muſt hold, Philoſophers. Againſt Philoſophers, who will have the world, or nature it ſelfe to be God; that is, either a generall matter, or a power, or a mind and intelligence, or ſome form to be infuſed, mingled, and tied to the bodies of the world, and them to informe, quicken, ſuſtain and move, as the ſoul ſuſtaineth and moveth mans body. Which Virgil calleth, The ſpirit of the world: Others, The ſoule of the world. Manichees and Servetus. Againſt thoſe who imagine the creatures, either all, as Servetus; or ſome, according to the doctrine of the Manichees, to ſpring from the very eſſence or nature of God, deriving it ſelfe, as they ſpeak, into others by propagation. Profaners of God. That all profane, unworthy, and idolatrous cogitation of God, whereby God may be made like to any creature, may be excluded: For, that the eſſence of God is farre other then the eſſence of all the creatures, both nature and the word of God ſheweth, when it teacheth that God is wiſe, and Creatour of the world: now the world hath many parts unreaſonable, and it ſelfe cannot be Creatour to it ſelfe. It ſheweth alſo that things are not derived out of the ſubſtance of God, that being unchangeable and indiviſible. And laſtly, that the Deity is moſt unlike and different from all things created, Becauſe there can neither be, nor be imagined any ſimilitude of a finite nature and an infinite. How all things are ſaid to be of God. Therefore, 1. Whereas the Scripture ſaith, That all things are of God; it doth not mean, that all things are God, or the eſſence of God, or propagated from it: for all other things are of God, not as begotten of him,Rom. 11.36. 1 Cor. 8.6. Rom. 4.17. or proceeding from him, as the word and eternall ſpirit of God; but as created, that is, made of nothing: Who calleth thoſe things that are not as if they were. 2. When as the ſoule of man is called celestiall and divine: likewiſe, when it is ſaid, Wee are the generation of God: Acts 17.29. this is not meant of the communicating of the divine ſubſtance, as if the ſoul were derived from the eſſence of God, but of the ſimilitude of properties and of the creation: The ſoul therefore is ſaid to be celeſtiall and divine, that is, adorned with celeſtiall and divine powers and gifts, which although they be a certain ſhadow of the divine nature, yet are they created qualities. 3. Whereas the elect and ſaints are ſaid to be of God, John 1.13. & 8 47. & 3.6. to be born of God and his Spirit, and the ſons of God, and ſpirituall: neither is this underſtood of the propagation of the eſſence, but of the ſimilitude of the properties, or of the image of God, to the which they are refaſhioned by Gods Spirit. 4. When Paul alſo ſaith, that he which is joyned unto the Lord is one ſpirit; 1 Cor. 6.17. 2 Pet. 1.4. and Peter, That we are made partakers of the divine nature; wee are taught, both that the ſpirit of God dwelleth in us by grace, and is joyned unto us; and alſo, that there is begun in us, even now, a conformity with God, which ſhall be perfected in the life to come. 5. When Chriſt himſelf is ſaid to be God, and to have a divine body: there is not thereby ſignified a mutation of the divine nature into the humane, or of the humane into the divine: but an inſeparable conjoyning of two natures, retaining their properties diſtinct, into one perſon, and a glorifying of the humane nature, which indeed agreeth to a nature, ruler and governor of all things, but yet notwithſtanding made and created.

Two things wee are to learne by the immenſity & incomprehenſi •• lity of God. Incomprehenſible or immenſe.) 1. He will have us to know, That he cannot be comprehended in the cogitation of any creature, ſo that what things he aſcribeth to himſelf in his word, how great ſoever they be thought of us, yet are they alwayes far greater: for the power of the underſtanding, which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature. 2. The Deity cannot be comprehended or circumſcribed in place or ſpace, or any limits; that is, the eſſence of God is immenſe or unmeaſurable, neither to be extended, nor divided, nor multiplied: therefore it is all every where one and the ſame.Three reaſons to ſhew that the power and eſſence of God is every where, whole, one and the ſame. 1. Becauſe and infinite power cannot be contained in an eſſence or nature which is finite and limited. 2. Becauſe the power of God is alwaies every where; and therefore his ſubſtance alſo, for that cannot be without this; yea, it is the divine eſſence it ſelfe: And that the power or vertue of the divinity, which hath been ſpread perpetually in infinite manner, both before and after the creation of the world, cannot be any where either in no ſubſtance at all, or in any ſubſtance, but only in the very ſubſtance it ſelfe of God, the Philoſophers alſo, who conceived God to be infinite, have confeſſed. Neither yet is it to be thought that the ſubſtance of the divinity is ſo extended, that one part thereof is one where, or ſo multiplied, that another part is another where; but that it being infinite is every where: and ſeeing it cannot be divided into parts, as being immenſe and moſt perfect, to be all every where: and ſeeing it is but one, that it is every where the ſame, ſo that none can pierce into, or comprehend it, but it pierceth into,Jer. 23.24. and comprehendeth all things: Do not I fill the heaven and the earth ſaith the Lord? 3. Not onely the power, but the eſſence alſo of the divinity to be infinite, doth even hereby moſt certainly appeare, Becauſe there is one, the ſame and whole ſubstance of the three perſons: For, The eternall Father, as hee is alwayes, ſo at that time when Chriſt lived on earth, was he in heaven. And the Word, or co-eternall Son of the Father, was in his body on earth; and yet becauſe there is but one and the ſame eſſence of the Father and the Son, both the Father was with the Son on earth, and the Son with the Father in heaven, as himſelf ſaith; The Father is with mee: and,Joh. 16.32. & 3.13 & 14.10. the Son of man which is in heaven: and, I am in the Father, and the Father is in mee: ſo the holy Ghoſt was truly preſent in the likeneſſe of a dove, and a flame at the baptiſme of Chriſt, and at Pentecoſt, and now dwelleth in us as in his temple; and yet is alwaies with the Father and the Son in heaven, as the Father and the Son are with him in all the Saints which are diſperſed throughout heaven and earth. And hence appeareth the third difference between an infinite nature and a finite nature, or the third reaſon which is only opened in the word of God, whereby the divine eſſence is incomprehenſible, to wit, by communication: whereas the whole is in ſuch ſort common to the three perſons of the Divinity, as not only it is in them as it is in the creatures, but alſo is their very ſubſtance, and yet nevertheleſſe remaineth in number one and the ſame. Now, that it is proper to the Deity alone, Infinity or immenſity proper to God, not imparted to any creature for 4. cauſes. nor imparted or communicated to any creature to be infinite or immenſe, or to be every where at the ſame time, or to be the ſame in divers places, is apparant by theſe reaſons; 1. Becauſe it is impoſſible that any creature ſhould be, or be made equall to the Creatour, as hath been often ſaid: Lord, who is like unto thee? 2. Becauſe God himſelf by this mark diſtinguiſheth and diſcerneth himſelfe from the creatures; for in ſaying,Jerem. 23.14. that he is he who filleth heaven and earth, he ſignifieth, that there is no other ſuch beſides him. 3. Becauſe Chriſt ſheweth his divinity by this argument, in that when he was in body on earth,John 3.13. yet he affirmeth himſelf to be in heaven. 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghoſt by this ſelf ſame argument;Lib. 1. cap. 1. as Dydimus in his Treatiſe of the holy Ghoſt: The holy Ghoſt himſelfe, if hee were one of the creatures, ſhould have at least wiſe a ſubstance limited, as all things which were made; for although inviſible creatures are not limited and circumſcribed by place, yet are they limited by the property of their ſubſtance: But the holy Ghoſt being in many, hath not a limited and finite ſubſtance.

How God is moſt perfect in himſelf. Moſt perfect in himſelfe.) God is moreover moſt perfect in himſelf: 1. Becauſe hee only hath all things which may be deſired unto perfect felicity and glory; ſo that no way any thing may be added unto him to make him more glorious or happy: and all the creatures have but only ſome parts and degrees of bleſſings diſtributed unto them convenient for their nature and place, which the Creator aſſigneth and giveth to every one. 2. Becauſe he receiveth no part of this moſt abſolute felicity from any other, but hath all things in himſelf, and of himſelf, and is alone ſufficient to himſelf for all things; and therefore needeth no mans labour, or aid, or preſence, but was alike bleſſed from everlaſting, before any creature was, as he is now after the creation of the world: But contrariwiſe, all the creatures ſtand ſo in need of the goodneſſe and preſence of God, that without it, they cannot only not any way be well and in good ſtate, but not ſo much as be at all the ſpace of one moment. 3. Becauſe he is not for himſelf only, but for the creating alſo, preſerving, guiding, and furniſhing of all and every creature ſo ſufficient, that he alone doth give to all of them all good things neceſſary and meet for them, as well eternall and heavenly, as terrene and temporall; neither yet for all that doth the least jot depart either from his power, or from his happineſſe. Now all the creatures not only cannot at all profit one another more then God worketh by them as the inſtruments of his goodneſſe; but neither they themſelves, which are as it were conduits, can have the leaſt good in themſelves, but what they have drawn from God alone as the only fountain and wel-ſpring of goodneſſe and felicity: Now he alone is ſufficient for all, and beſtoweth all things, becauſe there muſt needs be ſome one firſt cauſe in nature of all good things: and he hath all things in his power, becauſe, except he had them, he could not give them to others: and except he had them of himſelf, he could not be the firſt head and fountain of all good things.Prov. 16.4. Object. 1. He is ſaid to have made all things for himſelfe. Anſ. Not for the aiding or increaſing of himſelf,How God is ſaid to have made all things for himſelfe. as if hee needed any thing, but rather for to communicate and ſhew himſelf unto his creatures he made them; becauſe this is the nature of that which is good, not only to preſerve it ſelf, but alſo to communicate it ſelf to others. Object. 2. He uſeth the creatures in accompliſhing his works. Anſw. This he doth, not as conſtrained thereto by any neceſſity of impotency, but of his moſt free will and goodneſſe, to ſhew that he is able both wayes, both without them, and with them, to do whatſoever he will; that he is Lord of all things, both by right, and by his power, and can uſe all things at his pleaſure; and that he alſo doth vouchſafe his creatures this great and free honour, as to make them the inſtruments of his bountifulneſſe, and fellowes, and diſpoſers (as S. Paul ſpeaketh) of his divine works. Cor. 4. . Object. 3. We are willed to performe, exhibit, and offer obedience, worſhip, honour, ſacrifices to God, and to give him that which is his. Anſw. Thereby is taught, not what good cometh more to God, but what good ought to be in us: for as diſobedience and deſpight againſt God maketh not God, but the creature more miſerable; ſo obedience towards God, which is a conformity and agreement with Gods law and mind, is the good and bleſſedneſſe, not of God, but of the reaſonable creature; and this is ſaid to be given or taken from God, not that God needeth it, or is profited thereby, but becauſe men ought, by order of juſtice to perform and yeeld it unto God:Pſal. 50.8. Luke 17.10. as, I will take no bullock out of thy houſe, nor hee-goats out of thy folds. And, when ye have done all thoſe things which are commanded you, ſay, We are unprofitable ſervants. And if any man reply, That glory nevertheleſſe tendeth to his happineſſe and perfection unto whom it is given: we muſt know, That the glory of God ſignifieth, Two things ſignified by Gods glory. 1. The foundation of glory, to wit, the attributes or vertues which are in God himſelfe, and his divine works, and the beholding and approbation of them in God: and in this ſenſe can no man give him glory, neither can it be diminiſhed or augmented, but it was, and remaineth the ſame in him for ever;John 17.5. according as it is ſaid, Glorifie mee, O Father, with the glory which I had with thee before the world was. 2. The agnizing and magnifying of the goodneſſe and works of God, The gl ty which 〈…〉 God is 〈◊〉 lable •• r 〈◊〉 happineſſe, 〈◊〉 neither d th, or can make God more happy. which is not in God, but in creatures indued with reaſon; and therefore may be made leſſe or greater; and being amplified or diminiſhed, it increaſeth or diminiſheth the goodneſſe, happineſſe, and perfection, not of God, but of the creature. But if any man will further reply, That this very worſhip and obedience profiteth him unto whom it is done: To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other; yet will it by no means agree to God, ſeeing no man can help or harm him, and the true agnizing and magnifying of God, as alſo the whole conformity and agreement with him, is not his happineſſe and perfection, but the creatures. Object. 4. To whom is given that which is due unto him, to him ſomething cometh thereby more then bee had before: Unto God is yeelded our obedience and worſhip, which is due unto him: Therefore ſomewhat cometh to him from us. Anſw. The Major is true of that which is due of need or want, or which he needeth,Our obedience, through due to God, yet bringeth 〈◊〉 increate to him. and is furthered thereby to whom it is given: But our obedience is no ſuch due, but that which God by order of his juſtice requireth of us, and that not for his, but our perfection and felicity. Laſtly, if any man urge, That hee who rejoyceth, doth receive ſome good of thoſe things wherein hee rejoyceth: And therefore ſome fruit certainly to redound unto God out of our obedience and ſalvation, ſeeing he pronounceth that he rejoyceth therein: We grant verily, that in men, rejoycing, and the like affections are ſtirred up by outward objects: But we muſt not deem that our vertues are the cauſe of that rejoycing which is in God: For therefore is a thing thought right and honeſt, becauſe it is agreeing to the will and nature of God: and becauſe God from everlaſting is delighted with his owne goodneſſe and uprightneſſe, and with things agreeing therewith, therefore doth hee create and work ſuch in men; and that everlaſting approbation or liking which was the cauſe why God created good things, is the cauſe alſo why hee now cheriſheth and preſerveth them being created.Gods rejoicing in out obedience & ſalvation is the cauſe thereof: but not our obedience and ſalvation the cauſe of his rejoycing. Wherefore the everlaſting rejoycing in God for our obedience and ſalvation is the efficient cauſe of our obedience and ſalvation: but not contrariwiſe, our obedience the efficient cauſe of that rejoycing in God, as it cometh to paſſe in men, who are affected by outward objects. Or thus, God rejoyceth at our good as being an object, but not a cauſe; becauſe objects are not the cauſe, but effects of Gods approbation and rejoycing.

Unchangeable.) When God pronounceth himſelfe to be unchangeable, he ſheweth that he will be alwayes ſuch as he hath been from all eternity:Three things meant by Gods unchangeablenes. Five reaſons of unchangeableneſſe. ſo that, 1. Neither his eſſence, nor whatſoever is proper thereto can be augmented or diminiſhed: 2. Neither his nature and will be changed: 3. Neither himſelfe hath need to tranſport himſelfe from place to place: This doe Philoſophers, induced thereto by reaſons, confeſſe: For, 1. Whatſoever is changed, that must needs have either ſome outward cauſe, or ſome originall or beginning in it ſelfe of moving and changing, or both: But God cannot be moved or changed by any thing which is without him; for ſo himſelfe ſhould not be the firſt mover and maker of all that is good in nature. Neither can hee ſuffer change from any inward originall beginning of change: For whatſoever is ſo moved or changed, that muſt needs have parts, whereof ſome muſt move, and ſome be moved. Now that God ſhould be divided into parts, neither doth his immenſity ſuffer, nor his great perfection: for ſeeing every part is imperfecter then the whole, and in God is nothing which is not moſt perfect; it is impious to imagine any parts in him: Wherefore, neither by any outward nor inward cauſe is hee moved or changed. 2. Whatſoever is changed, that must needs be changed either to the worſe or the better, or into a ſtate equall to the former: It is impoſſible that God ſhould be made worſe; for he ſhould ſo become of perfect, imperfect. And to be made better is alſo impoſſible; for ſo he ſhould have been once imperfect: But neither can hee be tranſlated into an equall condition and ſtate, as thereby to leave ſome good which before he had, and to receive ſome good which before he had not: for thus ſhould hee be neither before nor after his change moſt perfect, as wanting ſome part of thoſe good things which belonged unto him. 3. That which is infinite, neither can be made greater, for ſo it ſhould not have been infinite before; nor leſſer, for ſo it ſhould be made finite. Seeing then both the eſſence, and power, and wiſdome, and all the vertues of God are incomprehenſible, and all things in God immenſe; therefore cannot any of them be either diminiſhed or increaſed. 4. For the ſame cauſe, God doth not tranſport and remove himſelfe from place to place, as creatures; ſeeing by reaſon of his immenſity whereby he filleth heaven and earth, he can neither depart, nor be abſent from any place. 5. Seeing he is most wiſe, and therefore from everlaſting hath moſt well purpoſed, decreed, and fore-ſeen all things; change of purpoſe and will cannot fall into him: And therefore God would have this in many places of holy Scripture inculcated unto us, that his nature and will is ſubject to no mutations, as being a thing moſt reſpecting his glory: God is not as man that he ſhould lie,Numb. 23.19. nor as the ſon of man that he ſhould repent. Hath he ſaid it then, and ſhall he not do it? Hath hee ſpoken, and ſhall he not accompliſh it? The counſell of the Lord ſhall endure for ever, Pſal. 33.11. and the thoughts of his heart from generation to generation. With whom is no variableneſſe, James 1.17. neither ſhadow of change Object. 1. But God is ſaid to repent. Anſ. He is ſaid to repent,Two reaſons why God is ſaid to repent, when yet he doth nothing which he decretd not from everlaſting. not that he changeth his will: but, 1. Becauſe he earneſtly deteſteth ſins, and is not delighted, with the deſtruction of men. 2. Becauſe by reaſon of this hatred againſt ſin, and this mercy toward; repentant ſinners, hee maketh change of things and events, which from everlaſting hee decreed, as men are wont to doe who repent them of their purpoſe: for among men, every change is an amending of that which diſliketh them; amending riſeth from repentance; wherefore the name of repentance, as alſo the names of other humane affections, are ſaid to be attributed to God by an Anthropopathy, becauſe the Scripture ſpeaketh of God after the manner of men for our infirmity; that we, underſtanding thoſe things which are in us to be ſhadowes of thoſe which are in God, may in ſome ſort conceive ſomething of the nature of God and his will towards mankind. Wherefore theſe forms of ſpeaking do not ſignifie any perturbation in God, or change or paſſion like unto our affections, but are uſed to ſignifie theſe two things of God:Two things means by the Scriptures attributing humane paſsions to God. 1. That it is not a fained or diſſembled, but an earnest, eternall, unchangeable nature all will in God, a ſhadow and image whereof hee would have the affections and motions created in men to be: yet is it without all trouble, or hindrance, or diminiſhing of his bleſſedneſſe and joy. 2. That he doth thoſe things which men are wont to go, being ſtirred up by thoſe affections which are attributed to God; not that he, as men, being moved by a preſent or ſuddain affection of the minde, doth now firſt take counſell; but doth now at the length execute and doe things which he decreed and appointed from all eternity. Object. 2. The promiſes and threatnings of God of tentimes are not fulfilled. Anſw. The promiſes of God are alwayes to be underſtood with an exception of the croſſe of the godly,Gods promiſes & threathings conditionall, & with an exception. and of the puniſhments and chaſtiſements of ſuch as depart from God, and ſin; or with a condition of perſeverance in faith and godlineſſe: and alſo contrarily his threatnings with an exception of converſion and prayer, or with a condition of perſeverance in ſin.

And theſe conditions are ſometimes expreſſed, as Jer. 18 and 28. where plainly is ſet down this rule of underſtanding Gods promiſes and threatnings: as, That God will puniſh them who depart from him, unto whom hee had promiſed bleſſings: and will ſpare thoſe who repent, to whom hee had threatned puniſhment. And ſometimes they are cloſely underſtood, eſpecially in the threatnings and comminations, thereby even to wreſt repentance, and more timely and earneſt prayers from us, by which, as means interpoſed and coming between, hee hath decreed to ſave and deliver us. Repl. But theſe conditions are uncertain and changeable: Therefore the will of God is alſo changeable. Anſw. In reſpect of the nature, will, and judgement of man, they are changeable; but in reſpect of the counſell and providence of God, unchangeable and moſt certain: for God hath decreed from everlaſting the means and ends of things; as alſo he hath decreed in whom he will, and in whom he will not work converſion. Ob. 3. He changeth many his precepts, and obſervances, and works, as the Moſaicall laws and government. Anſ. He changeth them indeed, but ſo, as he would alſo from everlaſting that change; neither are all things appointed of God for perpetuity; but he decreed from everlaſting ſome things to laſt only for a time. Wherefore be it to us out of all controverſie, that God is unchangeable: For, Gods unchangeableneſſe one of his ſpeciall differences wherby he is diſtinguiſhed from all creatures. Matt. 24.35. This is amongſt thoſe eſpeciall differences whereby the Creatour will be diſcerned from all creatures, That he only can by no means be changed whereas all other things both are diverſly changed, and may at the only pleaſure of God be changed infinitely, howſoever for a while, ſo long as it is his pleaſure, they are, and ſeem arm and immutable, according as it is ſaid, Heaven and earth ſhall paſſe, but my word ſhall not paſſe. It is an aſſurance unto us, that all things are governed by his providence. Hence we may underſtand, and are aſſured, That all things in the world are governed by the everlasting providence of God: For ſeeing no mutation happeneth to God, it muſt needs be, that an his counſels were purpoſed from everlaſting. And ſeeing God both foreſeeth all things unchangeably, and his counſels concerning the event and end of things are certain and unchangeable; it muſt needs be alſo that the ſecond cauſes and means, or antecedents, without which thoſe events were not to follow, muſt be certain and unchangeable. And becauſe in things created, eſpecially in humane affaires, there is a great uncertainty and mutability, neither is there any cauſe of unchangeableneſſe but the will of God; God could not have appointed any thing certain or unchangeable concerning the event and end, except he had alſo made all the means (by which the end is attained unto, and which, as concerning their own nature, are moſt certaine and unchangeable) by his everlaſting counſell and decree certain and unchangeable.Iſa. 14.27. Wherefore it is ſaid, The Lord of hosts hath determined it, and who ſhall diſanull it. It is a mean to Keep 〈◊〉 in our duty. The whole uſe, and force, and declaration of the promiſes, threatnings, and examples of Gods goodneſſe, power juſtice, mercy, and wrath both old and new, to teach us, and to erect us with comfort, or by fear to hold and keep us in our duty and the fear of God, dependeth on Gods unchangeable nature: for all thoſe doe then affect us, when wee think that the ſame nature and will of God which was in times paſt, is now alſo, and will be ſuch to us repenting or perſiſting in our ſinnes, as wee ſee it was in times paſt, and now is towards others. And then do wee truly relie upon the promiſes of God, when wee know that his counſell ſhall never be changed. It teacheth us to ſubmit our will to Gods will. This doctrine inclineth mens mindes to obedience and ſubjection, which is neceſſary in asking things at Gods hands: that we deſire not God to doe thoſe things for us, or others, which he hath before-time aſſuredly told us that he will not do: and further, that we ſubmit, and leave with reverence thoſe things to his pleaſure, whereof he would not as yet have known unto us what he hath decreed. It is the ground of the comfort of the godly in this life. The unchangeableneſſe of Gods will is the ground and foundation of the hope and comfort of the godly in this life: for it is moſt abſurd to conceive of God, that now he loveth, and now he hateth us; now hee will aſſuredly give unto us everlaſting life, and a little after again he will not. And therefore when once true faith and converſion unto God is begun in our hearts, and the Spirit of God hath begun to witneſſe to our ſpirit that we are the ſons of God, and heirs of everlaſting life, God will have us certainly to reſolve, that as hee had this his will towards us from everlaſting, ſo to everlaſting hee will not change it, but will aſſuredly bring us, at his pleaſure, out of this wicked and miſerable life, through all tentations and dangers whatſoever, to eternall and everlaſting life, according to that article of our faith, I beleeve life everlaſting.

Three things ſignifie by Gods omnipotencie. Omnipotent.) When as Omnipotency is attributed to God, thereby is underſtood, 1. That whatſoever he will, or whatſoever, not impairing his nature and majeſty, he is able to will, he is alſo able to perform. 2. That he is able to perform all thoſe things without any difficulty and labour, even with his onely beck and will. 3. That all the force and power of working and effecting any thing is ſo in God onely, that there is not the leaſt ability or efficacy of any creature, but what he continually imparteth and preſerveth at his pleaſure: and therefore the power of God is to be conſidered of us, not as being idle, but as creating, ſuſtaining, moving, and ruling all things: The reaſons are, 1. God is the firſt cauſe of all things; therfore he hath all things in his power, and their ability is ſo much as he giveth unto them. 2. He doth ſuch things as can be done by no created and finite power: as are the creation and governing of all things the preſervation of commonweals, the deluge. the delivery out of Egypt, and all his miracles. 3 Hee is unchangeable; therefore in him to be able to do, and to do, is the ſame which to will, and ſo of the contrary. But although all men affirme God to be omnipotent, yet there is a double difference between the ſacred doctrine of the Church,Two differences between the doctrine of the Church and Philoſophy in conceiving of Gods omnipotency. and Philoſophy concerning Gods omnipotency: For, 1. Without the doctrine of the Church men only know the univerſall and generall power of God, whereby hee createth, preſerveth and governeth the whole world: but they know not that power whereby he ſaveth men, and reſtoreth the world by his Son, gathering and preſerving an everlaſting Church, and delivering it from ſin and death, and endowing it with life and glory everlaſting, by which works God eſpecially ſheweth forth his power, as it is ſaid Yet a little while and I ſhall ſhake the heavens, and the earth, and the ſea, Hagg. 2.7. and the drie land. 2. Neither do they profeſſe of the generall power of God ſo much as is ſufficient: for albeit they are enforced to confeſſe, that God is the author and preſerver of the world; yet are they not able to ſay, that all things were created of nothing by the word of God alone: and foraſmuch as they are ignorant of the cauſe of ſin and confuſion, they cannot affirm all things ſo to be adminiſtred and governed by Gods omnipotency, as that all which is good is done by the powerfull working of Gods will; but they attribute many things to chance, fortune, and humane wiſdome or vertue and ſo imagine the power of God to be idle in theſe, and doing nothing. Furthermore, That God cannot either ſin, or will and allow of ſin, or be changed, or diminiſhed or ſuffer any thing, or make things done undone or will things flat repugnant and contradictory, or create another God, or ſome nature equall to himſelfe, or be perceived by bodily ſenſes, or do other things proper to a created or finite nature, or admit the ſame into himſelfe; this doth not diminiſh or weaken, but rather augment and ſtrengthen his power: For that is the greateſt and moſt perfect power which can neither be deſtroyed, nor weakened, nor diminiſhed; and that, none ſuſtaining it, but only by it ſelfe. But contrariwiſe, to be able to be corrupted and impaired is a token of imbecility and imperfection.

Gods exceeding wiſdom, whereby both he knoweth all things perfectly, and is the fountain of all knowledge and underſtanding. Of exceeding and immenſe wiſdome.) That wee may rightly, and with profit and commodity know the power of God, it is neceſſary not to conſider it but as it is joyned with his immenſe wiſdome and goodneſſe, which moderateth it. Further, of his divine wiſdome we learn, 1. That God doth of himſelf, in one act or view, under ſtand and behold perpetually and most perfectly. in marvellous manner, and that unknown to us, himſelfe and the whole order of his minde declared in the nature of things, and in his word; and what agreeth therewith, and diſagreeth; and all his works, and all the works of all creatures, paſt, preſent, and to come; and all the cauſes and circumstances of all things. 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes: for among other things, the moſt beautifull and ſightly order which is in the nature of things, the ends and uſes of all things, the ſignification of future events, arts and ſciences, the everting and overturning of thoſe devices which the divell and wicked men have moſt craftily contrived againſt God and all the godly, doe enforce all men to confeſſe, that theſe things could not proceed but from a moſt wiſe artificer and author. Wherefore alſo the Scripture it ſelfe willeth us to conſider the wiſdome of God ſhining in theſe his works:Eccleſ. 3.11. Iſa. 44.7. God hath made every thing beautifull in his time. Who is like mee, that ſhall call, and ſhall declare it, and ſet it in order before me, ſince I appointed the ancient people? He taketh the wiſe in their craftineſſe: Job 5.13. and of theſe it concludeth, that the wiſdome of God is immenſe and unconceivable;Pſalm 147.5. Rom. 11.33. as, His wiſdome is infinite. O the deepneſſe of the riches both of the wiſdome and knowledge of God! But here again is to be obſerved a difference between Philoſophy and the word of God: 1. That even in the creation, the known or legall wiſdome was darkned and maimed in men through ſin, and therefore needeth a renewing by the word delivered to the Church. 2. That men without this heavenly doctrine are altogether ignorant of the eſpeciall wiſdome of God revealed in the Goſpel, whereby hee ſaveth the Church gathered from amongſt mankind by the Son; as it is ſaid I give thee thanks, O Father, becauſe thou hast hid theſe things from the wiſe and men of underſtanding, Matth. 21.25. and haſt opened them unto babes.

Good. Six ſignifications of the goodneſſe of God in Scripture. Pſalm 106.1. & 143.10.1 John 1.5.) The goodneſſe of God ſignifieth ſometimes his bountifulneſſe: as, Praiſe the Lord becauſe he is good: ſometimes all the vertues, and whatſoever is ſpoken of the nature of God: as, Let thy Spirit lead me through the right way. That which alſo is meant by the name of holineſſe or ſanctity and light: So in this place by the name of goodneſſe are underſtood, 1. All thoſe things which are attributed to God in his word, and are repreſented and reſembled in his image, as thoſe things which are termed good in Angles and men, as life, power, wiſdom, joy, righteouſneſſe, &c. For ſuch is the nature of God, as it hath manifeſted it ſelf in the Law and Goſpel; and the goodneſſe of the reaſonable creature is an image of the divine goodneſſe: and therefore here alſo differ Philoſophy and the Scripture; in that Philoſophy attributeth onely to God that his goodneſſe which was opened in the Law, and yet neither that wholly; but of his goodneſſe revealed in the Goſpel it is altogether ignorant. 2. By reaſon of the great and huge difference between the Creator and the creature, we underſtand thoſe good things to be in God, which are agreeing to his divine nature and majesty: for thoſe which are proper unto created natures would not be good in God, but rather a diminiſhing of his goodneſſe. 3. By reaſon of the immenſity of his divine nature, thoſe things which are finite in creatures are in God infinite. And therefore againſt ſundry and divers diſputes of the Philoſophers concerning the chiefeſt good, we learn in the Church, that God is the chiefest good. 4. Becauſe nothing is unperfect or not ſubſiſting by it ſelf in God: whatſoever is attributed unto him is not in him, as forms or accidents in creatures: but ſuch is his eſſence and nature, in a manner not able to be comprehended by our knowledge and underſtanding. 5. His nature and will is a rule of that goodneſſe and uprightneſſe which is in the creatures: for ſo far forth things are, and are called good, as they agree with the will of God. 6. God is the only fountain of goodneſſe, and the firſt cauſe of all good things: ſo ſhall all things have ſo much goodneſſe as God doth create and maintain in them;Luke 18.9. and in this ſenſe it is ſaid, There is none good but God only, even ſo as he is moſt perfectly good, and the fountain of goodneſſe.

The righteouſneſs of God both generall and particular. Righteous.) The righteouſneſſe of God ſometimes in Scripture ſignifieth that which is accounted righteouſneſſe before him, and whereby he maketh us righteous: and that elſewhere legall, which is holineſſe of life, or conformity with the law of God, which God worketh in us by his Spirit begun in this life, and to be perfected in the life to come;James 1.20. as, The wrath of man doth not accompliſh the righteouſneſſe of God. Or ſometimes Evangelicall, which is the righteouſneſſe of Chriſt imputed to beleevers, of the free mercy of God: as,Rom. 3.21, 22, But now is the righteouſneſſe of God made manifeſt without the Law, having witneſſe of the Law and of the Prophets, to wit, the righteouſneſſe of God by the faith of Jeſus Chriſt unto all, and upon all that beleeve. Sometimes is meant that righteouſneſſe whereby himſelfe is righteous: and then alſo in many places it ſignifieth the faithfulneſſe, or mercy and benignity of God, who, according to his promiſes, preſerveth, defendeth, and delivereth the faithfull: as,Pſal. 31.1. Deliver me in thy righteouſneſs. But when it is properly ſpoken of the righteouſneſſe of God whereby himſelf is righteous, (as in this place) he is called just, 1. In reſpect of his generall justice and righteouſneſſe, which is the order or nature of his divine underſtanding and will, whereby God willeth and approveth, doth him ſelf, and worketh in others unchangeably and unſpeakably ſuch things as he hath commanded in his law: and neither willeth, nor approveth, nor worketh, nor cauſeth, nor furthereth any thing whatſoever diſagreeth from this order, but horribly hateth and deteſteth them; as it is ſaid, The righteous Lord loveth righteouſneſſe. 2. In reſpect of his particular juſtice and righteouſneſſe, which is the unchangeable will of God, whereby God giveth to him ſelfe, and will have given him by others that glory which is due unto the chief good; as he ſaith, I will not give my glory to another: and puniſheth all ſin with ſuch puniſhment as is equall to the offence, that is, with eternall, as in them who periſh; or with equivalent, as in his Son Chriſt ſuſtaining the puniſhment for all thoſe who are ſaved by him, according as it is ſaid;Matth. 5.26. Thou ſhalt not depart thence untill thou haſt paid the utmoſt farthing: And cannot injure any creature, whatſoever hee determineth of him, or doth unto him, becauſe hee oweth no man any thing; as it is ſaid,Pſal. 145.17. Acts 10.34. God is just in all his wayes. God is no accepter of perſons. 3. Gods divine will is the chiefe and perfect rule, and only ſquare of uprightneſſe; and therefore God alone, becauſe hee is exceeding good cannot of his own nature will, or work any unjuſt thing: but the wils and actions of all creatures are ſo far juſt, as they are made by God conformable to divine will. Now although all confeſſe God to be righteous and juſt, becauſe God hath imprinted this notion and knowledge of him ſelfe among other in the reaſonable creature: becauſe he is perfectly good, and therefore is the rule of perfect righteouſneſſe: becauſe he witneſſeth by examples of puniſhments and rewards that hee hateth and puniſheth unjuſt things, and liketh the juſt: becauſe he is the Judge of the world, to whom it belongeth to compoſe, or ſet, and adminiſter all things in a juſt order: becauſe laſtly he oweth not any thing to any nature, but by the right of a Creatour, it is lawfull for him to diſpoſe of all things at his will, and therefore cannot be to any injurious; as it is ſaid, When ye have done all, ſay, Luke 17.10. Rom. 11.35. Matth. 20.15. Wee are unprofitable ſervants. Who hath given unto him first, and he ſhall be recompenced? Is it not lawfull for me to do as I will with mine own? Men not able without the doctrine of the Church to conceive aright of Gods juſtice and. righteouſneſſe. Yet notwithſtanding it is far off that men ſhould judge aright of the righteouſneſſe and juſtice of God without the doctrine of the Church, becauſe they have not the whole knowledge, not ſo much as of the law, wherein God made known his juſtice, and can affirme nothing certain concerning the everlaſting puniſhments of ſins, and are altogether ignorant of the puniſhment which the Son of God ſuſtained for ſins. Moreover, mens minds are troubled, ſo that they doubt Whether all things be governed of God in a just and upright order: Thee cauſes which make men to conceive amiſſe of Gods juſtice. 1. When they ſee it go well with the bad, and ill with the good. And to this objection the doctrine of the Church only is able to make anſwer, which ſheweth that God deferreth the puniſhments of the wicked and the rewards of the good to another life; inviteth the ungodly by his mildneſſe and lenity to repentance; proveth and confirmeth the godly by exerciſes and calamities; puniſheth and chaſtiſeth many for their ſins who ſeem in mens judgments to be guiltleſſe: It goeth therefore evill with the good, but not finally.Three cauſes of the afflictions of the godly. Now as he deferreth the puniſhment of the wicked, thereby to invite them to repentance: ſo hee afflicteth the godly, 1. Becauſe they yet retain many ſins. 2. To prove and try them. 3. To confirm their faith in them. Object. But justice requireth, that never any good ſhould be done to the wicked, who rather were preſently to be puniſhed. Anſw. Except there be a reaſonable and juſt cauſe why to deferre their puniſhment. Repl. But yet no harme ſhould ever be done to the good. Anſ. Not to thoſe who are perfectly good: But wee in this life are not perfectly good. Repl. Wee are perfect in Chriſt. Anſ. And therefore we are not puniſhed of God, but onely chaſtiſed, proved, and exerciſed, that ſo at length wee may be alſo perfect in our ſelves. 2. When men conſider, that God doth not cauſe and bring to paſſe that no ſin be committed, when yet he might moſt eaſily do it: but farther, that he puniſheth ſins which went before, with after ſins, and paſſeth at his pleaſure things from one to another, Exod. 12.35, 36. as the Egyptians goods to the Iſraelites; and yet theſe things to be forbidden us by his law: it ſeemeth unto them that God will, and doth ſome things contrary to his law. But theſe things are contrary to his law and juſtice, if they be done by men; but if God doe them, they are moſt juſt, and moſt agreeable to his law: for creatures are bound one to another, one to provide for anothers ſafety whatſoever he can; but God is bound to none. 3. Some, when they heare that God doth not give alike and equally to men who are all by nature equall, that is, the ſons of wrath; when as hee converteth and ſaveth ſome, hardeneth and condemneth others; they deem that by this reaſon accepting of perſons is laid upon God. But theſe men mark not, that then it is unjuſt to give unequally to thoſe who are equall, when a due and deſerved reward is payd; and that God doth give his bleſſings unto men not of due, but of his free bountifulneſſe. Repl. Thoſe things which are done according to justice, are done as due: But that good ſhould be done to thoſe who are good, the order of justice requireth: Therefore good is done unto the good as due. Anſw. All this is true, if we talk of creatures: but if of God, not ſo; becauſe the Creatour is bound to none, as the creatures are; neither can the creatures deſerve any thing of God, as they may one of another. Wherefore God puniſheth of juſtice, but doth good of grace and mercy; according as it is ſaid,Luke 17.10. When yee have done all, ſay, Wee are unprofitable ſervants, wee have done that which was our duty to do. And if any man reply, That not men only, but God alſo is bound by order of juſtice to ſpare, and to doe well to the good, out of thoſe words of Abraham, Gen. 18.23. Wilt thou alſo deſtroy the righteous with the wicked? It is to be obſerved, that this bond is not of any deſert or right that may make the Creatour to ſtand anſwerable to the creature, but of Gods promiſe and truth: for God did moſt freely and of his exceeding goodneſſe, when hee ought nothing to any, bind himſelfe by promiſes indented to doe good unto the godly; and this goodneſſe of God, and faithfulneſſe in keeping his promiſes is often called juſtice: And therefore it is well ſaid, that it agreeth not with God to afflict any undeſervedly, not becauſe he ſhould injure any, though he deſtroyed him not offending; but becauſe his mercy, and bountifulneſſe, and truth doth admit this. Theſe things are neceſſary to be aſcribed of us to the juſtice of God, that the cogitation thereof may aſcertain us of the puniſhment of the wicked, and of the deliverance of the godly from their injuries after this life; that ſo wee may patiently bear whatſoever hee will lay upon us,Dan. 9.7. as it is ſaid, O Lord, righteouſneſſe belongeth unto thee, but unto us open ſhame.

Six wayes whereby wee are taught the truth of God in Scripture. True.) God teacheth us in the Scripture to know his truth after this manner: 1. That his infinite wiſdome ſuffereth none but moſt true and certain knowledge of all things to be in him: There is no creature which is not manifest in his ſight, but all things are naked unto his eyes with whom wee have to doe. 2. that hee neither appointeth,Heb. 4.13. nor willeth, nor ſpeaketh things repugnant and contradictory: The Son of God, 2 Cor. 1.19. Jeſus Chriſt, who was preached among you by us, was not yea and nay, but in him it was yea. 3. That he faineth nothing, nor deceiveth any man, but this is in truth and indeed his will which hee openeth unto us:Rom. 3.4. Let God be true, and every man a lyar. 4. That he never changeth his minde: My covenant will I not breake, nor alter the thing that is gone out of my lips. Pſal. 89.33, 34. 5. That it certainly cometh to paſſe: whatſoever God avoucheth ſhall come to paſſe; which experience alſo witneſſeth, and many ſayings of holy Scripture:Matt. 24.35. as, Heaven and earth ſhall paſſe, but my word ſhall not paſſe away. 6. That he is the lover, author, and preſerver of the truth in the reaſonable creatures, and an enemy to all lyes, diſſembling, and hypocriſie: therefore the holy Ghoſt is called,Joh. 14.17. & 15.26. & 16.13. Prov. 12.22. Matth, 24 51. The Spirit of truth, who ſhould teach us all truth. The lying lips are an abomination unto the Lord: but they that deale truely are his delight. Hee will give him his portion with hypocrites. Seeing then the truth of God is to be conſidered out of his word and works, albeit men by nature confeſſe that God is true: yet are they ignorant wherein truth conſiſteth: for it is ſaid, Thy word is truth. John 17.17. Pſal. 89.5. Thy truth in the congregation of the ſaints. Neither doth the conſcience or the privie knowledge of any mans ſins ſuffer him who knoweth not Chriſt the Mediatour to put any confidence in Gods promiſes; for, as it is ſaid, All the promiſes of God in him are yea, 2 Cor. 1.20. and in him Amen, unto the glory of God. God diſſembleth not, when he ſaith hee will doe that which yet he doth not. But if ſometimes God fore-told that he would do thoſe things which hee never decreed to doe, hee did not therein diſſemble: for what hee threatned, that hee meant with this condition ſhould ſo come to paſſe, except the converſion of men and prayers come between; and what hee promiſed, he meant with this condition, if they repented, and either perſiſted in godlineſſe,Luke 24.28, 29. Ezek. 14.9. or needed not affliction and chaſtiſement. Wherefore hee would indeed have puniſhed the Ninevites if they had perſiſted in their ſins: And Chriſt was indeed departing, except his diſciples had deſired him to ſtay in the inne at Emaus. As for that which God ſaith, And if a Prophet be deceived, and hath ſpoken a thing, that He hath deceived him: he ſignifieth not thereby that hee deceiveth by inſtilling lies into falſe Prophets,How God is ſaid to deceive a deceived Prophet. but that they are by him in juſt judgment delivered and given to be ſeduced by the divell; as God is ſaid to have given a lying ſpirit into the mouthes of all the Prophets of Achab. Repl. But yet God would that the falſe Prophet ſhould tell a falſe tale. Anſ. 1 King. 22.22. Hee would, but in divers reſpects, and to a diverſe end. God fore-told victory to Achab by an Irony, and that a ſharp and bitter one, thereby to recall him from making his expedition to war, and to puniſh him for not obeying, by delivering him to be ſeduced by the divell: the falſe Prophets fore-told victory to flatter him, the divell to deſtroy him, and to die.

Why chaſtity is one of Gods properties. Chaſte.) There is made alſo mention of Chastity in the former deſcription of God, becauſe amongſt his eſpeciall and moſt notable differences, whereby he may be diſcerned from divels, he will have truth to be, and chaſtity: for as God will be acknowledged to be true, and will have truth loved of us, that it may certainly appear that hee is, and what he is, and that men may think and ſpeak the truth of him, and through his knowledge be partakers of everlaſting life; ſo the divell attempteth to fill the world with lies; that hee may both darken the glory of God, and, by forging lies of God, deſtroy mankind. Whereupon the holy Ghoſt is called the Spirit of truth; John 8.44. but the divell a lyar and murtherer from the beginning, and the father of lyes. And as God, both by reaſon of the exceeding purity of his nature, Epheſ. 5.23. Ezek. 16. Hoſ. 2. as alſo becauſe hee will have the ſpouſall love and conjunction of marriage to be the image of the unſpeakable love and ſpirituall conjunction between him and the Church, will therefore have it accounted ſacred and holy amongſt men; and as in theſe reſpects hee is the lover and author of chaſtity, and doth moſt ſeverely deteſt and puniſh all uncleanneſſe, both internall and externall, which is repugnant to this order; as the examples of the Sodomites, of the tribe of Benjamin, and others of all other ages and nations teſtifie: So the divell (both for his impurity, and alſo becauſe whatſoever God would have held moſt holy and venerable, that (for the hatred he beareth to God) hee ſtudieth moſt to deprave, and moſt foulely to deform) endeavoureth with obſcenity and filthineſſe horribly to pollute mankind, and to withdraw them from God. Therefore it is ſaid, This is the will of God, even your ſanctification, 1 Theſſ. 4.3, 4. and that you ſhould abstain from fornication, that every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour.

Arguments of the mercy of God in preſerving his creatures. Mercifull.) The mercy or favour and inclinable will of God to preſerve his creature, and eſpecially mankinde, the Scripture propoſeth unto us, opened by theſe degrees: 1. That hee taketh delight in the ſalvation of all, but in the deſtruction of none: As I live, ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turn from his way, and live. 2. That he deferreth, mitigateth,Ezek. 33. and taketh away puniſhments; inviting all men by his long-ſuffering to repentance, if not one way, yet by the teſtimony of their conſcience: hereof hee is ſaid to be ſlow to anger. Exod. 35.6. 3. That he debaſeth himſelf to relieve our infirmity both by inward and outward ſupplies, as by his Spirit, word, oathes, ſacraments and miracles. 4. That hee imbraceth with ſingular love his choſen: ſo that hee ſaveth and delivereth them for ever from ſin and all evils, and comforteth them alſo in afflictions. Repl. God ſhall wipe away all tears from their eyes. Rev. 7.17. & 21.4. Iſa. 49.15. Though a woman ſhould forget her child, yet will I not forget thee. 5. That he choſe rather to bring to paſſe this our delivery, even by the incarnation and death of his only begotten Son, then that all mankind ſhould periſh. So God loved the world, John 3.16. that he gave his only begotten Son. 6. That he promiſeth and performeth all theſe things of his own free goodneſſe: I will ſhew mercy to whom I will ſhew mercy: Exod. 33.19. Iſa. 43.25. and I will have compaſſion on whom I will have compaſſion. I, even I am he that putteth away thine iniquities for mine owne ſake, and will not remember thy ſins. 7. That hee doth theſe things towards ſinners, who not onely were unworthy of them,Rom. 5.10. but alſo who are his deadly enemies: When wee were enemies we were reconciled unto God by the death of his Son. They alſo of the wiſer ſort, which are out of the Church, are compelled to attribute mercy unto God, becauſe they ſee him ſo mercifully to ſpare ſinners: am 3.22. whereupon Jeremie ſaith, It is the Lords mercie that we are not conſumed, becauſe his compaſſions faile not. But becauſe the perfectneſſe of Gods juſtice, and the privity of their own ſins doth not permit them to conceive any firm perſwaſion of Gods mercy towards them neither know they ought concerning the ſalvation of men by the death of his Son: therefore are they not able either conſtantly or wholly to agniſe Gods mercy. Object. 1. Mercy is a kinde of griefe or ſorrow: Therefore there is ſorrow and griefe in God. Anſw. The names of affections, when they are attributed unto God by an Anthropopathy, they do not ſignifie any paſſion or change in God, but an unſpeakable either diſlike, or liking of the objects. God therefore is ſaid to be mercifull, 1. Becauſe he is againſt the deſtruction of his creature. 2. Becauſe he doth thoſe things which mercifull men are wont to do.Iſa. 1.24. Prov. 1.26. Object. 2. God ſeemeth ſometimes to rejoyce in revengement. Anſ. He rejoyceth not in the revengement or puniſhment, but in the executing of his own juſtice.Iſa. 27.11. Object. 3. It ſeemeth in ſome places of Scripture, that Gods mercy doth not extend it ſelfe unto the wicked. Anſ. This is to be underſtood of that degree of mercy wherewith he imbraceth his choſen: And yet he ſpareth alſo the wicked; neither rejoyceth at their deſtruction. Object. 4. But yet he ſaveth not all, whereas hee is able to doe it: Therefore he is not exceeding mercifull, neither mercifull towards all. Anſw. He doth not ſave all for moſt juſt cauſe; for his mercy is ſo to be exerciſed, that it hinder not the execution of his juſtice. Object. 5. He doth not take mercy on any, or receive any into favour without the ſatisfaction of his Son: Therefore hee doth it not freely. Anſw. That which is concluded doth not follow, becauſe God of his free grace giveth this ſatisfaction it ſelfe, and applyeth it unto us: Now hee giveth a thing freely, who giveth the price of a thing for which the thing it ſelfe is given.

In what the boundtifulneſſe of God is ſeen. Bountifull.) God is alſo called bountifull, 1. Becauſe hee createth and governeth all things. 2. He is the only fountain of all good things, 3. which befall to all creatures, 4. Yea, to the wicked, 5. Of his goodneſſe, love, and free mercy towards all creatures, 6. But eſpecially towards mankind, which he hath made according to his image, and for whoſe ſake he hath created all other things; 7. But in them alſo chiefly towards his Church, to whom hee hath opened himſelf and his will; 8. And in this his Church, towards his choſen Angels and men, to whom by his Son he giveth life and glory everlasting. And further, whom he is angry with, and on whom he inflicteth puniſhment, he is not angry with their ſubſtance or nature which himſelf created, but with that corruption which came by other means to his divine work:Rom. 1.18. The wrath of God is revealed from heaven againſt all ungodlineſſe. Object. No creature viſible is ſubject to ſo many evils as man: Therefore he is not bountifull towards men. Anſw. He is ſubject to theſe evils by an accident, that is, becauſe of ſin: but withall he is enriched above other creatures, with great bleſſings, even when hee is out of the Church: but is moſt happy and bleſſed if he repent.

For what cauſe God is ſaid to be moſt free. Moſt free.) God alſo alone is moſt free, becauſe he alone by nature is ſuch, 1. That no fault or miſery can fall upon him. 2. Neither can he be conſtrained of any. 3. Neither is he bound to any. 4. Neither is he ſubject or tyed to the rule or lore of another. Wherefore whatſoever he willeth and doth, that hee willeth and doth himſelfe moſt freely, when, as much, and in what manner he will; and what he will, that is moſt good and juſt. But here chiefly is conſidered the freedome of will, or liberty from conſtraint; which is the power and ability whereby God, without any neceſſity, hath from everlaſting decreed the whole order of creation, preſervation, and rule of all things, and doth accompliſh the ſame, not being conſtrained or tyed to other cauſes; yet ſo, that he never ſwerveth from his rightneſſe. To this bear witneſſe his miracles, and many examples of deliveries and puniſhments, and many places of Scripture; as, Whatſoever pleaſed the Lord, that did hee in the heaven and earth, Pſal. 135.6. in the ſea, and in all the depth. It is not hard to the Lord to ſave with many or with few. 1 Sam, 14.6. Object. 1. That without which ſecond cauſes, which worke neceſſarily, cannot worke, doth it ſelfe alſo work neceſſarily: Without the first cauſe, which is God, ſecond cauſes, which neceſſarily worke, cannot work: Therefore the first cauſe alſo, which is God, worketh together with them neceſſarily. Anſw. The Major is true of ſuch cauſes as work with abſolute neceſſity: but it is falſe of ſuch as work only of a conditionall neceſſity; that is, becauſe it ſo pleaſed God (who notwithſtanding could move them otherwiſe, or elſe at all not move them, or not ſo much as make them) that they ſhould work, and ſhould worke after that manner which they do work: Therefore all ſecond cauſes depend on the firſt, but not the firſt any way on the ſecond. Object. 2. God is unchangeably good: Therefore not freely good. Anſ. This unchangeableneſſe doth not diminiſh, but eſtabliſh the liberty of Gods will: for it is not the unchangeableneſſe of a nature, but conſtraint and coaction which is contrary to liberty; and ſo much the more freely the will chuſeth, with how much the greater and ſurer force and motion it is carried unto her object. Object. 3. It is ſaid alſo of particular events, that God can only will thoſe things which are best: But only thoſe things which he hath decreed are best: Therefore he cannot will other things. But anſwer is made to the Minor: What things God hath decreed, thoſe are beſt, not before, but after his decree: for Gods will being the rule and ſquare of rightneſſe, therefore are all things good, becauſe hee willeth them. Wherefore if hee would have from everlaſting had any other thing, that then ſhould have been beſt: As that Joſeph ſhould be ſold, and made lord of Egypt, and give ſuſtenance to his fathers family, was beſt, becauſe God would ſo. Now if God would have any other way exerciſed Joſeph, and taken vengeance on his brethren, that ſhould then have been the beſt. It followeth therefore, that God willeth no other thing, after he hath once decreed what he will have done: but that hee was able from everlaſting to have decreed ſome other thing: for whatſoever he would, that from everlaſting he would moſt freely. Object. 4. Some places of Scripture ſeem to intimate, that the will of God may be ſometimes hindered by his creatures: as, I deſire not the death of the wicked. Ezek. 33.11. Mat. 23.37. How often would I have gathered thee, and thou wouldest not? Anſw. Theſe and the like places only ſhew with what God is delighted, and to what he inviteth and calleth all: but not what by his mercy and Spirit he hath purpoſed to work in every one. Wherefore this doctrine of the liberty and free will of God let us diligently maintain, that both the glory of God may be vindicated from Stoicall blaſphemies; and in us faith, hope, invocating on God, and ſedulity and earneſtneſſe in performing our duty may be eſtabliſhed, if, acknowledging God moſt freely to govern all his creatures, we be neither ſecure in proſperity, nor in adverſity doe caſt away hope and good endeavours.

The anger of God againſt ſin. Angry and wroth with ſin.) Laſtly, in the deſcription of Gods nature is put, That he is angry and wroth with offences and ſins: which horrible anger and wrath of God, whereby hee deteſteth and puniſheth all ſins, although all the wicked at length too late perceive and have experience of when they ruſh into eternall deſpaire; yet ſuch his diſpleaſure and indignation as God will have to be knowne, they cannot ſo much as conceive who are without the Church, ſeeing they neither judge all thoſe evils to be ſins, which God in his law threatneth hee will puniſh with everlaſting torments: neither know the death and puniſhment of the Son of God, then which, God could not ſhew a greater token and argument of his anger againſt ſin. The elect and choſen alone are throughly moved by a right and ſaving knowledge thereof, gathered out of Gods puniſhments and threatnings, to converſion and the fear of God. But the greatneſſe of it no man can fully conceive; according as it is ſaid,Pſal. 90.11. Who knoweth the power of thy wrath?

An Admonition to the Reader.

CHriſtian and courteous Reader, whereas in the conference of the two copies, I found in the former a large Paraphraſe delivered by U ſinus on the deſcription of God; and in the latter a brief Abſtract thereof collected by David Pareus, I judged it meet to retain the Paraphraſe for help of weaker underſtandings, and to adjoyn the Abridgement for help of weaker memories. If on this advertiſement thou adviſedly peruſe both the one and the other, I hope the fruit of both will be neither to thee nor me loſt labour.

A briefe Epitome or Abridgement of the former large Explication of the deſcription of God.

GOd is an eſſence.) That is, a thing which hath his being from none but himſelf, and is preſerved and ſuſtained of none, but ſubſiſteth by himſelfe, and is the only cauſe unto all other things of their being: therefore called Jehovah, as if you would ſay, Being by himſelf and cauſing others to be.

S i ituall.) Incorporeall, inviſible, and to no ſenſe of man perceivable. Likewiſe in that he liveth of and by himſelfe, and quickeneth or giveth life to other things.Joh. 1.18. & 4.24. Acts 17.24, 8. 〈 in non-Latin alphabet 〉 . Object. 1. He oftentimes appeared. Anſ. True, in a bodily form aſſumed for a time. Object. 2. He was ſeen face to face. Anſ. That is, by the clear knowledge of the mind, and not with the bodily eyes. Object. 3. He hath the parts of a mans body. Anſ. Indeed they are aſcribed unto him after the manner of men. Object. 4. The bodily man is the image of God. Anſ. Surely he is ſo in the eſſence of his ſoul, in the faculties and uprightneſſe thereof,Epheſ. 4. in wiſdome, righteouſneſſe, and true holineſſe; not in the ſhape and figure of his body.

Intelligent.) Witneſſe hereof is the mind of man, and the notions ſhining therein, which all proceeded from God.Pſal. 94.9. Now, He that planted the ear, ſhall he not hear?

Eternall.) Having neither beginning nor end of being: Thou art God from everlasting, and world without end. Pſal. 90.2.

Other from the creatures.) Not Nature it ſelf (as ſome dream) not the matter or form, not any part, but the ſole efficient, and the only maker of all things: neither intermingled with any thing, but of a quite different, or other eſſence, and utterly unlike all things.1 Cor. 8.6. Acts 17.29. Object. 1. All things are of God. Anſ. I grant they are, by creation out of nothing. Object. 2. We are the generation of God. Anſ. Yea verily, by a ſimilitude of properties,John 1.13. and by creation. Object. 3. The Saints are born of God. Anſ. Queſtionleſſe, by regeneration through the holy Ghoſt. Object. 4. We are made partakers of the divine nature. Anſw. Undoubtedly, by the dwelling of God in us, and by our conformity with him. Obj. 5. Chriſt is God and hath a divine body. Anſ. To wit, by a perſonall union and glorification.

Incomprehenſible.) 1. In our cogitation, and the cogitation of any creature. 2. In the unmeaſurableneſſe of his eſſence. 3. By communication of the eſſence, which is in ſuch ſort the very ſubſtance of the three perſons of the Divinity, that it remaineth in number one and the ſame.

Moſt perfect in himſelf.) 1. Sole poſſeſſor of all bleſſedneſſe. 2. And that in himſelfe, and of himſelf. 3. with ſufficiency to repleniſh all other things. Object. 1. The Lord hath made all things for himſelf. Prov. 16.4. Anſw. Not to aid himſelfe by them, but to communicate himſelfe to them. Object. 2. Hee uſeth the creatures miniſtery in accompliſhing many of his works. Anſw. Not as needing, but honouring the creature. Object. 3. Wee yeeld him worſhip. Anſw. It is our debt, his due, and the iſſue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him ſomething cometh thereby more then hee had before. Anſw. This aſſertion is falſe of that which is due by order of juſtice, and pertaineth to the felicity of the giver. Obj. 5. God rejoyceth in our obedience. Anſ. He doth ſo; our obedience being an object not an efficient cauſe of his rejoycing.

Unchangeable.) 1. In his eſſence. 2. In his will. 3. In place, becauſe he is immenſe, and filleth all things. Object. 1. God repenteth him of things done. Anſ. To repent, and ſuch like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiſeth and threatneth that which he performeth not at all. Anſ. True; but a condition and exception is alwaies underſtood. Object. 3. He dependeth on a changeable condition. Anſ. To wit, changeable in reſpect of mans will, but not of Gods decree and counſell. Object. 4. He changeth his precepts, obſervances and works. Anſ. Namely, according to his everlaſting decree.

Omnipotent.) 1. He can do, and doth all things which he ſtill. 2. And that at his beck, without difficulty. 3. As having all things in his own power. Object. Many things he cannot do. Anſ. They are then the works of impotency and imperfection, as to lie, to die.

Of exceeding wiſdome.) 1. In beholding and underſtanding himſelfe, and perceiving at once the whole order of his minde and nature, which hee doth perpetually, and exceeding perfectly. 2. In being the cauſe of all knowledge in Angels and men.

Of exceeding goodneſſe.) 1. Becauſe Gods whole nature is ſuch as is revealed in the Law and the Goſpel. 2. Becauſe he is the cauſe and rule of all good in his creatures. 3. Becauſe hee is the moſt ſupreme good. 4. Becauſe he is the very eſſence of goodneſſe.

Juſt.) 1. In reſpect of his generall juſtice and righteouſneſſe, whereby hee willeth and worketh unchangeably ſuch things as he hath commanded in his Law. 2. In reſpect of his particular juſtice, whereby he immutably diſpenſeth aright rewards and puniſhments. In that he is the rule of righteouſneſſe, and ſquare of uprightneſſe in his creatures. Object. 1. Hee doth good to the evill, and heapeth evils on the good. Anſw. Hee doth; but not finally, but onely for a time. Object. 2. Hee doth not puniſh the wicked out of hand. Anſw. For he providently deferreth their puniſhments for ſpeciall occaſions beſt known to himſelf. Object. 3. No harm ſhould ever be done to the good. Anſw. Not to thoſe which are perfectly good, which wee in this life are not. Object. 4. Hee doth ſomething contrary to his law. Anſw. He abridgeth certainly ſomething from his generall will by his ſpeciall will. Object. 5. Hee giveth to men of equall condition unequall rewards. Anſw. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of juſtice. Anſ. God is bound unto no man. Repl. Promiſe is a debt. Anſ. The promiſe of creatures, not of God the Creatour.

True.) 1. Becauſe he hath the true and certain knowledge of all things. 2. Becauſe he neither willeth, nor ſpeaketh things repugnant or contrary. 3. Becauſe he faineth nothing, nor deceiveth any man. 4. Becauſe he never changeth his mind. 5. Becauſe he ratifieth his ſayings by the events of things. 6. Becauſe he enjoyneth and preſcribeth truth to be kept of all. Object. 1. Hee fore-telleth that which hee will not have done. Anſ. He fore-telleth that it ſhall come to paſſe, but conditionally. Object. 2. He deceiveth the Prophets. Anſw. That is,Ezek. 14.9. he in his juſt judgment delivereth them up to the divell to be ſeduced.

Chaste.) 1. By reaſon of the exceeding purity of his nature. 2. Becauſe he is the lover and author of chaſtity. 3. Becauſe he doth moſt ſeverely deteſt and puniſh all uncleanneſſe, both internall and externall. 4. Becauſe by this notable note of difference he diſtinguiſheth himſelf from unclean ſpirits and filthy divels:1 Theſſ. 4.3, 4. This is the will of God, even your ſanctification, and that ye ſhould abſtain from fornication: That every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour, &c. Levit. 18.24. Ye ſhall not defile your ſelves in any of theſe things; for in all theſe the nations are defiled.

Mercifull.) 1. In that hee will that all be ſaved. 2. For that hee deferreth puniſhment, and inviteth all to repentance. 3. In that he applyeth himſelf to our infirmity. 4. In that hee delivereth the elect. 5. In that hee gave his Son to die for them. 6. In that he promiſeth and performeth all theſe things of his own free goodneſſe. 7. In that he doth good unto the unworthy, and his very enemies. Object. 1. Mercy is a kind of griefe or ſorrow. Anſ. It is ſo in men, but not in God. Ob. 2. He rejoyceth in revenge. Iſa. 1.24. & 27.11. Anſ. As far forth as it is an execution of his juſtice. Ob. 3. He denieth mercy to the wicked. Anſ. to the unrepentant. Object. 4. He ſaveth not all when he may. Anſ. To wit, that with his mercy he may declare his juſtice. Ob. 5. He receiveth none to mercy without ſatisfaction. Anſ. No verily; but yet of his free mercy beſtoweth his Sons ſatisfaction on us.

Bountifull.) 1. Becauſe he createth and governeth all things. 2. Becauſe he doth good unto all. 3. Yea, to the wicked. 4. Of his free love towards all creatures. 5. But eſpecially towards man. 6. And amongſt men, chiefly to his Church. 7. And herein alſo towards his choſen, giving them eternall life and glory. Object. 1. He is angry. Anſ. True, with the corruption of the creature, not with the creature it ſelf, and the nature and ſubſtance thereof. Object. 2. He afflicteth men. Anſ. Namely, the impenitent.

Most free.) 1. Free from all fault, miſery, bond, ſubjection, conſtraint. 2. In that hee doth will and execute all things moſt freely and juſtly, when, as much, and in what manner he will. Object. 1. Second cauſes work neceſſarily, and yet work not without God. Anſ. They work by a neceſſity of conſequent, and only conditionall. Object. 2. God is neceſſarily good. Anſ. Queſtionleſſe, but yet by a neceſſity of unchangeableneſſe, not of constraint. Object. 3. What hee hath once decreed, hee neceſſarily willeth. Anſw. He neceſſarily willeth it, becauſe he will not alter his decree, not by conſtraint. Obj. 4. His will is not done ſometimes; as, How often would I, and thou wouldst not? Matth. 23.37. Anſ. He would, that is, in his will apparent to the conceit and judgment of man, not in his determinate ſecret counſell.

Angry with ſin.) Horribly deteſting and puniſhing all ſin with temporall and eternall pain.

3. Whence it may appear that there is but one God.

Whence firſt ſprang the multitude of gods.ALbeit God in the beginning did as certainly declare unto mankind, that he is but one only, as what he is: yet the world, by the guile and deceit of the divell (going about to ſpoile God of his honour, and to bear and vaunt himſelf for God, and to deſtroy mankind for the hatred hee beareth unto God) and through their own blindneſſe and malice revolting from Gods divine manifeſtations, and from the doctrine of our firſt fathers, have in horrible madneſſe forged a multitude of gods, yeelding divine honours partly to creatures, partly to imaginary gods, and forgetting the true God, or deſiring to joyn and couple other gods with him. And whereas there is no greater bond then whereby the creature is bound to honour the Creatour; and therefore no more grievous ſin then to obſcure the glory due unto God, or to conveigh it over to any other: God, that he might meet with this ſacriledge, hath often teſtified and witneſſed in his word, That there is but one God, not many; that is, that there is but one divine Eſſence, eternall, of infinite power, wiſdome and goodneſſe, Creatour, Preſerver, and Ruler of all things. And this is proved,1. By teſtimonies of Scripture-Deut. 6.4. & 32.39 Iſa. 44.6. 1 Cor. 8.4. Epheſ. 4.5. 1 Tim. 2.5. firſt, by expreſſe teſtimonies of Scripture: Hear, O Iſrael, the Lord our God is Lord only. Behold now, for I am he, and there is no god with me. I am the first, and I am the last, and without me there is no God. Wee know that an idol is nothing in the world, and that there is no other God but one. One Lord, one faith, one God and Father of all. One God, one Mediatour between God and man, which is the man Chriſt Jeſus. The like proofes hereof may be read, Deut. 4.35. Pſalm 18.31. Iſa. 37.16. & 45.21. Hoſ. 13.4. Mal. 2.10. Mat. 12.32. Rom. 3.30. Gal. 3.20.

2. By arguments.Secondly, it is confirmed by reaſon and argument: 1. There is but one only God, whom the Church alſo worſhippeth, who is manifeſted unto the world by infallible and undoubted reſtimoniesFrom the manner of revealing himſelfe. Iſa. 44.7. Pſal. 86.8. namely, ſuch miracles, propheſies, and other works as cannot be done but by an omnipotent nature. Who is like mee, that ſhall call that which is paſt, and ſhall declare it, and ſet it in order? &c. Among the gods there is none like unto thee, O Lord: there is not one that can do as thou doſt. 2 . He who alone reigneth over all, and alone governeth all things; and therefore hath ſole ſupreme ſoveraignty and majeſty, can be but one: But the majeſty of God only is ſupreme,From the natur and kinde of his majeſtie. Iſa. 42.8. 1 Tim. 1.17. Revel. 4.11. and ſo great, that no greater can either be, or be imagined: I am the Lord, this is my name, and my glory will I not give to another. Unto God only wiſe be honour, &c. Thou art worthy, O Lord, to receive glory, & honour, and power; for thou haſt created all things. 3. That which hath greateſt perfection can be but one; for he who hath the whole,From his degree of perfection. and all alone, is abſolutely perfect: Now God is moſt perfect, ſeeing he is the cauſe of all that is good in nature: Therefore nothing is more abſurd, then to imagine any thing to be God which is not moſt great, and moſt perfect: Lord, who is like unto thee? Pſal. 89.7. 4. There is but one thing omnipotent; for were there many, they ſhould have power to hinder one the other, and for this cauſe ſhould become not omnipotent.From his omnipotency. By this argument the Monarchy of the world is in Daniel reſtrained unto one God, when it is ſaid,Dan. 4.35. None can ſtay his hand, or reſiſt his will. 5. If we ſuppoſe and put moe gods, either each of them wil be too weak to rule all, and ſo imperfect, and not worthy the name and title of divinity;More gods would be either unperfect, or ſuperfluous. or one will ſuffice for the guiding of the whole world, and ſo the reſt ſhall be idle, ſuperfluous, and needleſſe: But it is abſurd to imagine God to be ſuch a one as ſufficeth not for the wielding and 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 〈 in non-Latin alphabet 〉 , 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 all be.

Neither part of another.) Not the ſoule of man, which though it be ſubſiſting by it ſelf, intelligent, and not ſuſtained by another, yet is it no perſon, becauſe, as long as it is contained in the body, it is part of man.

What difference between Eſſence and Perſon.Hence appeareth the difference which is between the eſſence of God, and the perſons of the divine eſſence. In the Church by the name of eſſence is underſtood that which God the eternall Father, and Son, and holy Ghoſt each of them are in themſelves abſolutely, and is common to the three. By the name of Perſon is ſignified that which each of theſe three are reſpectively, or being compared one to the other: or is that very being of God conſidered reſpectively to one and another; and diſtinct by a proper and peculiar manner of being and ſubſiſting from the others. In a word, Eſſence is the very being of God; or the very eternall, and one only Deity: Perſon is the manner, after which that being or eſſence of God is in each of theſe three, or the proper and ſeverall manners of each of their beings. Wherefore in number there is one and the ſame being or eſſence in God, that is, in each of theſe three who are God: but it is after a diverſe manner in God. God the Father is that Being, of himſelf, not from another. The Sonne alſo is the ſelfe ſame Beeing or Eſſence, not from himſelfe, but from the Father. The Holy Ghost likewiſe is the ſelfe ſame divine Beeing which the Father is and the Sonne; not from himſelfe, but from the Father and the Sonne. So then the Beeing or divine Eſſence of theſe three is one and the ſame in number:Juſtin. 〈 in non-Latin alphabet 〉 that is to ay, One being, but three manners of being. but to be, that is, to have this one divine Eſſence from himſelfe, or to have it communicated unto him from another, whether from one, or from two, noteth, and is the manner of ſubſiſting: which manner is threefold, each ſeverally diſtinct; to wit, To be from himſefe. To be begotten of another. To proceed from others: whence ariſe the three Perſons, which are ſignified by the name of the Trinity.

The ſumme of the difference between theſe two, Eſſence, and Perſon, is: The eſſence is abſolute and communicable; the perſon reſpective and incommunicable. This may be made more manifeſt by exemplifying in a man: It is one thing to be a man, another thing to be a father or a ſon; and yet one and the ſame is both a man and a father: but he is a man abſolutely, or in himſelf, or according to his own nature; he is a father to another, or in reſpect of another namely, of his ſon. Semblably, it is one thing to be God, another thing to be the Father, or Son, or holy Ghoſt; and yet one and the ſame is both God and Father; God in reſpect of himſelf or his own nature, Father in reſpect of his Son. Again, The eſſence of a man who begetteth another, is communicated to him who is begot; but the perſon or individuall is not communicated: for the begetter bringeth forth not himſelf, but another diſtinct from himſelf, the ſame eſſence notwithſtanding being communicated unto him; and no relative is his correlative, or any part thereof: Therefore the ſon is not the father, nor the father the ſon, although both be true man. So in like ſort, the eternall Father hath by eternall generating communicated to the Son his eſſence, but not his perſon; that is, he begot not the Father, but the Son: neither is the Father the Son, or the Son the Father; albeit each is true God.God & man communicate both their eſſences to another, but their man r of communicating is moſt different, and is much to be obſerved. Now although this be like in God and man, that both do communicate to another not his perſon, but his eſſence: yet is there an exceeding diſſimilitude in the manner whereby the divine eſſence being infinite, and the humane being created and finite, is communicated to another; which diſſimilitude is diligently to be obſerved: For, 1. In men, in the father and the ſon the eſſence is as distinct as the perſons themſelves; the father and the ſon are not only two perſons, but alſo two men diſtinct in eſſences; ſo that the father is not that man which is the ſon: But in God the perſons are ſo diſtinct, that yet the eſſence remaineth common one and the ſame; and therefore there are not three Gods, but the Son is the ſame God in number which is the Father and the Son. 2. In perſons created, hee that begetteth and generateth doth not communicate his whole eſſence to him that is begotten, (for then he ſhould ceaſe to be a man;) but onely a part, which being allotted and ſevered out of the eſſence of him that begetteth, is conveyed or derived into him that is begotten, and is made the eſſence of another individuall or perſon, diſtinct from the eſſence of the individuall who begetteth: But in uncreated perſons, hee that begetteth or inſpireth communicateth his whole eſſence to him that is begotten, or proceedeth, or is inſpired; yet ſo, that hee who communicateth doth retain the ſame, and that whole. The reaſon of both differences is, that the eſſence of man, as alſo of other creatures, is finite and diviſible; but the Deity (or eſſence of God the Creatour) is infinite and indiviſible: and therefore the Deity may, being the ſame, and whole, or entire, be together both communicated and retained. Wherefore the eternall Father, and Son, and holy Ghoſt are that one true God: and yet the Father is not the Son, or the holy Ghoſt; neither is the holy Ghoſt the Son: that is, they are one God; not three Gods, but three perſons ſubſiſting in one God.

Why the difference of Eſſence and Perſon is to be held.This difference of eſſence and perſon is therefore to be obſerved and held, leſt, 1. The unity of the true God be diſtracted: or, 2. The diſtinction of the perſons be taken away: or, 3. Another thing be underſtood by the name of Perſon then the truth of Gods word declareth. Therefore theſe cautions are diligently to be regarded: Perſon in the Deity no meer Relation. That the word Perſon in this place doth not ſignifie only a relation or office, as the Latines are wont to ſpeak, Principis perſonam tueri, to defend the perſon of the Prince, as of old Sabellius falſely taught; much leſſe doth it ſignifie the countenance or viſible ſhape (as in theſe dayes Servetus ſported and trifled with the word Perſon) repreſenting the form or geſture of another, ſuch as is the perſon of a ſtage-player: but it ſignifieth a thing ſubſiſtent, truly diſtinct from others, unto whom it hath a relation and reſpect by an incommunicable property; that is, it ſignifieth that which begetteth, or which is begotten, or which proceedeth; not the office, or dignity, or degree of him that begetteth, or is begotten, or proceedeth. 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. •• . 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 Father, or the Son, &c. Now, were it not that Hereticks cannot away with this doctrine, they would eaſily admit of the phraſes of ſpeech: But they therefore abandon the terms, becauſe they abhor the things and doctrine intimated and ſignified by them.

Hence we eaſily anſwer this their objection: Obj. Words not extant in Scripture are not to be uſed in the Church: But theſe names, namely, Eſſence, Perſon, and Trinity occurre not in Scripture: therefore they may not be uſed in the Church. Anſ. We expound the Major thus: That which is not in Scripture, neither concerning the bare words, nor concerning the ſenſe, is be omitted: But the names themſelves of Eſſence, Perſon, and Trinity, as concerning the things lively inſinuated by them, are extant in Scripture, as hath been proved. Again, Terms not extant in Scripture are to be omitted, if by ſparing them the ſubſtance of the things themſelves be not endangered: But the drift and purpoſe of hereticks is no other, but with the terms to aboliſh, or at leaſt deprave the doctrine of the Church: Therefore they are to be retained to prevent their attempts. Repl. But they breed contentions. Anſw. This happeneth by accident, by reaſon of contentious hereticks.

6. How many perſons there be of the Divinity or God-head.

Three perſons are one God, and one God is three perſons. IN one divine Eſſence are ſubſiſting three Perſons, and thoſe truly diſtinct one from another by their properties; namely, the Father, the Son, and the holy Ghoſt; each of which three perſons notwithstanding are one and the ſame God, eternall, infinite, and most perfect in himſelfe. And theſe perſons are conſubſtantiall, co-eternall, without any confounding of their properties and reſpects, as alſo without any diſparagement or inequality between them. And, That there are three perſons, each of which are that one true God, Creatour of all things, is proved, 1. By teſtimonies of Scripture, which are taken partly out of the old Teſtament, and partly out of the new. The old Teſtament yeeldeth us many teſtimonies:Gen. 1.2, 3. Exod. 3.2. The Spirit of the Lord moved upon the waters. Then God ſaid, Let there be light. The Lord is ſaid to have appeared unto Moſes in a flame of fire out of the midſt of a buſh. Acts 7.30. Steven calleth him, The Angel of the Lord, which is Chriſt the Son of God, even that Angel of the great counſell. The Spirit of the Lord God is upon me, Iſa. 61.1. therefore hath he anointed me, he hath ſent mee to preach good tidings unto the poor, to binde up the broken hearted. Here the Spirit is diſcerned both from him that anointeth, and from him that is anointed. Hee is diſcerned alſo by his gifts, becauſe hee ſaith, Upon mee, that is, dwelling in me, ſanctifying mee: Therefore theſe be three diverſe perſons ſubſiſting. But yet there are both moe, and more cleer teſtimonies in the new Teſtament:Mat. 28.19. Teach all nations, baptiſing them in the Name of the Father, and the Son, and the holy Ghost. The Comforter, which is the holy Ghost, John 14.26. John 15.27. whom the Father will ſend in my name. When the Comforter ſhall come, whom I will ſend unto you from the Father, even the Spirit of truth, which proceedeth of the Father. The grace of our Lord Jeſus Chriſt, 2 Cor. 13.13. and the love of God, and the communion of the holy Ghoſt be with you all. In this ſaying of the Apoſtle, invocation is joyned with an application and diſtinction of the three perſons: By grace, he meaneth the benefits of Chriſt; by love, the acceptation whereby God, for his Sons ſake, doth receive us into favour; by the communion of the holy Ghoſt, his gifts which are common unto the godly. There are three in heaven which beare record. God ſaved us by the waſhing of the new birth, 1 John 5.7. T t. 3.5, 6. and by the renewing of the holy Ghoſt, which he ſhed on us abundantly through Jeſus Christ our Saviour: Here he maketh three authours of our ſalvation.Epheſ. 2.18. Gal. 4.6. Through him wee have an entrance unto the Father by one Spirit. God hath ſent forth the Spirit of his Son into our hearts: Therefore it is one Spirit which the Father and the Son ſendeth. 2. The ſame is proved by thoſe places of Scripture which give unto theſe three, the Father, the Son, and the holy Ghoſt, the name of Jehovah, and the true God. In like manner thoſe places wherein thoſe things which are ſpoken of Jehovah in the old Teſtament, are in the new referred expreſly and moſt plainly to the Son and the holy Ghoſt. 3. Thoſe places which attribute the ſame whole divine eſſence to the three; and ſhew, that the Son is the proper Son of the Father, moſt truly begotten of him; and the holy Ghoſt is the Spirit of the Father and the Son, and that ſo proper and peculiar, as that he is, and proceedeth of God, which is the Father and the Son: The Son therefore and holy Ghoſt have the ſame, and that whole eſſence of the Deity which the Father hath; the Son hath it communicated of the Father, by being born of him; and the holy Ghoſt of the Father and the Son, by proceeding from them. 4. Thoſe places which give unto the three the ſame attributes or properties and perfections of the divine nature; namely, eternity, immenſity, omnipotency, &c. 5. Thoſe places which attribute to the three the ſame effects or works proper unto the Deity; namely, creation, preſervation, and government of the world, as alſo miracles and the ſalvation of the Church. , 6. Thoſe places which yeeld to the three equall honour and worſhip, and ſuch as agreeth to the true God alone. By this conſent therefore of the old and new Teſtament, it is confirmed, that one God is three perſons truly diſtinct, and thoſe three perſons are one God. By this alſo we underſtand, that it is truely ſaid, that the Father is other from the Son and the holy Ghoſt; and the holy Ghoſt other from both: but not truly, that the Father is another thing from the Son; and the Son another thing, and the holy Ghoſt another thing: for, to be another thing, betokeneth a diverſity of eſſence: to be other, a diverſe manner of exiſting, or a diſtinction of perſons: Now the three diſtinct perſons have not a diverſe Deity, but one and the ſame in number.

It followeth, that we ſhould demonſtrate of each ſeverall perſon of the Deity, that they are true Subſiſtents, againſt Samoſatenus and Servetus: that they are diſtinct, againſt Arrius, Eunomius, and Macedonius: laſtly, that they are of the ſame, and not of only like eſſence, againſt the ſame hereticks. But of the perſon of the Father there is no controverſie; and theſe ſcruples and doubts touching the perſons of the Son and holy Ghoſt ſhall more conveniently hereafter in their proper place be cleared.

7. How the three perſons of the God-head are diſtinguiſhed.

HEre we are firſt to obſerve and conſider, Attributes common to the whole three perſons. What the Scripture attributeth as common to the whole three perſons, Father, Son, and holy Ghoſt, which three are one God, and yet diſtinct in perſons. Effects in the creature common to the three perſons. What it aſcribeth to each particular, as peculiar unto him, and how it diſtinguiſheth and diſcerneth the perſons. Common to the three perſons are, 1. All the eſſentiall properties of God, all which we comprehend in the name of Deity: as eternity, infinity, omnipotency, wiſdome, goodneſſe, to have eſſence from himſelf, or to be God of himſelf: 2. All externall actions and operations of the Divinity; that is, thoſe effects which God exerciſeth on his creatures, and in them, or by them; ſuch as are, creation, preſervation, the government of the world, the gathering together and tuition of his Church, &c.

The three perſons diſtinguiſhed two wayes. 1. By inward works. 2. By outward. Of the inward operations of the three perſons.Theſe perſons are diſtinguiſhed two wayes: Firſt, by their inward works. Secondly, by their outward works, or form of working without themſelves. The inward works or actions of the Divinity are thoſe which the perſons have and exerciſe one towards another. The perſons therefore are firſt diſtinguiſhed between themſelves by theſe inward operations or properties: For, The Father is, and exiſteth of himſelfe, not from another. Hee begot the Son, and inſpired the holy Ghoſt after an unſpeakable manner. The Son hath his being from the Father, begotten of him from everlasting; that is, he hath the divine eſſence communicated unto him from the Father, in ſuch ſort, as no tongue can expreſſe: The holy Ghoſt proceedeth from everlasting from the Father and the Son; that is, hath the ſame eſſence, but communicated unto him from the Father and the Son, in a manner which cannot be uttered. Teſtimonies hereof are frequent: In the beginning was the Word, Joh. 1.1, 14, 18. and the Word was with God, and God was the Word. We have ſeen his glory, as the glory of the only begotten Son of God. The onely begotten Son which is in the boſome of his Father, hee hath declared him. When the Comforter ſhall come, John 15.26. whom I will ſend unto you from the Father.

The order of the perſons in ſubſiſting.The order therefore of the perſons in ſubſiſting is on this wiſe: The Father is the firſt perſon, and as it were the fountain of the Divinity of the Son and holy Ghoſt, becauſe the Deity is communicated unto him of none; but he communicateth the Deity to the Son and holy Ghoſt. The Son the ſecond Perſon, becauſe the Deity is communicated unto him from the Father by an eternall generation. The holy Ghost the third perſon, becauſe the Deity is communicated unto him from the Father and the Son by an everlaſting inſpiration: in which order they are reckoned up unto us in theſe Scriptures; Baptiſe all nations in the name of the Father, Mat. 28.19. and the Son, and the holy Ghost. There are three which bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. Yet is not the Father precedent in time before the Son and holy Ghoſt; nor the Son before the holy Ghoſt; but onely in the order of exiſting or working: For no perſon of the Deity is former or later then another in time, dignity, or degree; but only in that order whereby they iſſue and proceed one of the other. For never was the Father without the Son, nor the Son without the holy Ghoſt, ſith the Divinity is unchangeable. So God from everlaſting was ſubſiſtent in himſelf, and ſo hee hath revealed himſelfe in his word.

Here hereticks demand of us, What that eternall generation of the Son,Amb . de ſide ad Grat. lib. 1. cap. 5. Aug. cont. Max. Arian. l. 3. cap. 14. Damaſc. orth. fid. lib. 1. cap. 10. How everlaſting generation and proceeding differ. and proceeding of the holy Ghoſt meaneth, and how they differ between themſelves. Which although we confeſſe, (as in former times alſo the catholick and right beleeving fathers confeſſed of themſelves) that it is not in mans ability to expreſſe perfectly the manner of this everlaſting generation and proceeding, and of the naturall diſtinction between them; yet we gather the very thing it ſelf from out of Scripture: that Generation is a communicating of the divine eſſence, whereby onely the ſecond perſon of the Deity deriveth and taketh from the firſt perſon alone, as a Son from his Father, the ſame eſſence whole and entire which the Father hath, and retaineth the ſame: And, Proceeding alſo is a communicating of the divine eſſence, whereby the third perſon only of the God-head receiveth from the Father and the Son, as the Spirit from him whoſe ſpirit it is, the ſame whole eſſence which the Father and the Son have and retain. Now both of them differ from Creation, How generation & proceeding differ from creation. becauſe To be created of God, is when ſomething is made of nothing at the commandement and will of God: but To be conceived or begotten, and To proceed or iſſue out, is when ſome other perſon is begotten of the ſubſtance of him which begetteth; and is in unexplicable wiſe produced from all eternity out of his ſubſtance from whom the proceeding ſpringeth; yet with this diſtinction, that the Son hath his ſubſiſtence from being born, the holy Ghoſt from proceeding. Thus wee conceive the thing it ſelfe, That thus it is, as farre forth as God for his glory and our ſalvation hath thought meet to impart unto us ſo deep and hidden a myſtery; although wee cannot attaine to the cauſe Why thus it is. Further, of that Queſtion ſo long controverſed between the Greek and Latine Churches, Whether the holy Ghost were truly ſaid to proceed from the Father and the Son, and not from the Father alone; hereafter fit opportunity of handling the ſame will be offered us in the doctrine concerning the holy Ghoſt.

Orthodoxal phraſes to be obſerved, with their oppoſites to be avoyded in this myſtery.Here wee are to note the uſuall proper phraſes of Scripture, and the ancient Church, in this difference of the perſons between themſelves. It is truely ſaid, God begate God: but not truely, God begate another God; or, begate himſelfe. True it is, The Father begate another: It is not true, that hee begate another thing, or, another God. True it is, The Son is that which the Father is: Untrue, The Son is hee, or the ſame perſon which the Father is. True it is, The Son is begotten; The holy Ghost proceedeth from the Father: And, The Son is of, or from out of the Father; The holy Ghost is of, or from out of the Father and the Son: And, Whatſoever the Son hath, hee hath it from the Father, and by eternall nativity or birth hath received it from the Father; Whatſoever the holy Ghoſt hath, hee hath it from the Father and the Son, and receiveth it by proceeding: And, the Son and holy Ghoſt have a beginning in reſpect of their perſons; and have their eſſence communicated unto them from ſome other: Untrue, They have a beginning in reſpect of their eſſence: Sunt eſſentiati. or, They are eſſenced, or have their eſſence produced from the Father; or, They have their eſſence produced from ſome other. It is truely ſaid, The first perſon of the Deity begate the ſecond of his owne eſſence: The third perſon proceeded from the firſt and ſecond: But not truely, The divine eſſence begate a divine eſſence: or, The perſon is begotten, or proceedeth of the eſſence. True it is to ſay, The divine eſſence is communicated: Untrue, The divine eſſence is born, or proceedeth: The reaſon is, becauſe to be communicated is not the ſame as to be begotten, but ſtretcheth farther. For, not whatſoever is communicated to the begotten, is alſo begotten: but that is begotten, to which the ſubſtance of him that begetteth is communicated.

2. Of the outward operations of the three perſons.Another difference of the perſons ariſeth out of the former, conſiſting of the order of their externall operations which they exerciſe towards the creatures, and in them, and by them. For theſe actions, I grant, are wrought be the common will, power, and efficacy of the Father, Son, and holy Ghoſt: but yet that order ſtill of the perſons being kept which they have in their ſubſiſting: The Father is the fountain, as of the perſons, ſo of the operations of the Son and of the holy Ghoſt; and he doth all things not of any other, that is, no other working by him, no others will preventing his, no other imparting to him power or efficacy; but of himſelfe, that is, as hee ſubſiſteth of himſelfe: ſo hee underſtandeth and worketh of himſelfe. But the Son and holy Ghoſt do not work of themſelves, but by themſelves; that is, the Son worketh, the Fathers will going before: the holy Ghoſt worketh, the will going before both of the Father and the Son: The Father worketh by the Son and the holy Ghoſt, and ſendeth them, but is not ſent of them: the Son worketh by the holy Ghoſt, ſendeth him from the Father into the hearts of the beleevers; but is not ſent of him, but of the Father: The holy Ghoſt worketh, and is ſent from both the Father and the Son, not from himſelfe. All things were made Joh. 1.3. Col. 1.16. Heb. 1.2. by him. The Son can do nothing Joh. 5.19. of himſelf, ſave that he ſeeth the Father do. For whatſoever things he doth, the ſame things doth the Son alſo. I proceeded forth, and came Joh. 8.42. John 14.26. John 5.26. from God, neither came I of my ſelf, but he ſent me. Whom the Father will ſend in my name. Whom I will ſend unto you from the Father.

What the ſending of the Son & holy Ghoſt meaneth.Now when the Son and holy Ghoſt are ſaid to be ſent, we may not underſtand this ſending as if it were any locall motion, or as if it were any change in God: but we muſt underſtand it of his everlaſting will and decree of accompliſhing ought by the Son and holy Ghoſt; and of the execution and manifeſtation of this his will by the working of the Son and holy Ghoſt: So ſaith the Son, that he was ſent of the Father into the world; that he came down from heaven, and yet that he was in heaven whileſt he remained on the earth. So the holy Ghoſt, though he were before in the Apoſtles, and dwelt in them; yet he is ſaid to be ſent unto them in the day of Pentecoſt. Both theſe perſons therfore were ſent into the world, not that therby they became preſent ſomewhere where before they were not; but becauſe the Son wrought in the world whatſoever was the will of the Father, and ſhewed himſelf preſent and powerfull according to his Fathers good pleaſure; as it is ſaid, God ſent forth his Son made of a woman. And becauſe ye are ſons, Gal. 4.46. God hath ſent forth the Spirit of his Son into your hearts, which cryeth, Abba, Father.

8. Why it is neceſſary that this doctrine of the Trinity ſhould be held and maintained in the Church.

The doctrine of the Trinity to be taught in the Church.THis doctrine of the Trinity is to be learned and held in the Church, In reſpect of Gods glory In reſpect of the glory of God, that God may be diſcerned and diſtinguiſhed from idols: For God will not be matched with idols; but will have himſelf to be worſhipped and celebrated, and therefore known and agnized for ſuch a one as hee hath declared himſelf to be. In regard of our ſalvation. In regard of our owne ſalvation and comfort: No man is ſaved who knoweth not the Father, and the Father is not known without the Son: For, No man hath ſeen God at any time: John 1.18. 1 John 2.23. the onely begotten Son which is in the boſome of the Father, hee hath declared him. Whoſoever denyeth the Son, the ſame hath not the Father. Again, No man is freed and ſaved from ſin and death without beleeving in the Mediatour Chriſt; He is very God and eternall life: 1 John 5.20. But no man repoſeth truſt and confidence in the Son, when as yet he is not known unto him;Rom. 10.14. How ſhall they call on him in whom they have not beleeved? How ſhall they beleeve in him of whom they have not heard? Therefore we muſt firſt know the Son, and then for the Son wee muſt know the Father, that we may beleeve in him. Likewiſe, no man is ſanctified and ſaved by the holy Ghoſt, who knoweth not the holy Ghoſt: For he who receiveth not the holy Ghoſt is not ſaved; according to that ſaying of Scripture,Rom. 8.9. He that hath not the Spirit of Chriſt, the ſame is not his: But no man receiveth him whom hee knoweth not: Therefore hee who knoweth him not is not ſaved. That no man receiveth him whom hee knoweth not, is proved by thoſe words of Chriſt, The Spirit of truth the world cannot receive, becauſe it ſeeth him not, Joh. 14.17. neither knoweth him. Except a man be born again of water and the Spirit, hee cannot enter into the kingdome of heaven. Hence it manifeſtly appeareth, That they which will be ſaved, must neceſſarily know the Father, the Son, and the holy Ghoſt. And they muſt know, that the Son and the holy Ghoſt are diſtinct from the Father, but yet conſubſtantiall with the Father, and equall in perfections, honour, worſhip, and therefore the ſame true God which is the Father: For except God be known of us to be ſuch as he hath declared himſelfe to be, he doth not communicate himſelf unto us, neither may we look or hope for everlaſting life from him. And what he hath ſhewed himſelf to be, wee have heard, namely, That hee is the eternall Father, co-eternall Son, and co-eternall holy Ghoſt. But among all points, there is none more ſharply oppugned by the adverſaries of the truth then 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 themGen. 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 providencePſa. 104.2, 3. & 115.3. Mat 1 .29. Epheſ. 1.11. H b. 1.3., to be my God, and my Father for Chriſts ſakeJoh. 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 bodyPſ 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 ſafetyRom. 8.28., ſeeing both he is able to do it, as being God almightyRom. 10.12. & 8.38, 39.; and willing to doe it, as being a bountifull FatherIſa. 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 Cre 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 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: bu 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 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, b ••• 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 Creation of the world: and the principall Queſtions of Creation are theſe;

1. Whether the world was created of God. 2. How it was created. 3. For what cauſe it was created.
1. Whether the world was created of God.

Five ſignifications of the word world. FIrſt the words and terms are to be underſtood: The name of the world is diverſly uſed in the Scripture: 1. It ſignifieth the univerſall frame of all things, namely, heaven and earth, and all things which are in them, viſible and inviſible, beſides God himſelf: The world was made by him. John 1.10. 2. Worldly concupiſcence. 3. All mankind. 4. The wicked, or thoſe that are not regenerate in the world. 5. The elect: That the world might beleeve. John 17.9, 21. John 3.16. So God loved the world. Here we conſider it in the firſt ſenſe.

To create ſignifieth three things. To create ſignifieth, 1. To ordain or conſtitute, as the Latines uſed it; Creare Conſulem, to create a Conſull. 2. To make ſomething of nothing, without any motion, with a beck or word only; ſo it is taken in this place. 3. The continuating of creation, or creation continued; which is the providence of God.

The creation of the world proved:That the world hath not been from everlaſting, but had, when it ſeemed beſt to the Creatour, according to his eternall counſell and will, a beginning once, and was created of that only true God, who hath manifeſted himſelf in the Church, that he is the eternall Father, and Son, and holy Ghoſt, wee know, By teſtimonies of Scripture. By teſtimonies of holy Scripture, as by the whole hiſtory of the creation ſet down by Moſes. Likewiſe,Pſal. 33.6, 9. Pſal. 104. & 113. & 124. & 136. & 146. Iſa. 44. Acts 4.17. out of other teſtimonies of Scripture very many: By the word of the Lord were the heavens made, and all the hoſte of them by the breath of his mouth. Hee ſpake, and it was done; hee commanded, and it ſtood, or, was created. There are other places alſo in the Pſalmes, where more largely and amply the wonderfull works of God, and the principall parts of the world created by God, are propoſed to be conſidered of us; that through the conſideration thereof, wee may learn to put our truſt and confidence in God. For this purpoſe did the Lord himſelf propoſe unto Job his marvellous and incomprehenſible works, conſpicuous in heaven and earth,Job 38. & 39. and other things alſo created by him, to declare his juſtice, power, and providence.

2. By reaſons.Furthermore, beſides teſtimonies of Scripture, almoſt innumerable, it is confirmed alſo by firm and true reaſons, that the world was created of God; ſuch as theſe following; 1. The originals and beginnings of nations and people ſhew it, which could not be fained of Moſes, when as ſome remembrance and memoriall of them was then extant amongſt many; which yet in proceſſe of time periſhed. 2. The novelty and lateneſſe of all other hiſtories, compared with the antiquity and ancientneſſe of the ſacred ſtory. 3. The age of man decreaſing: which ſheweth that there mas greater ſtrength in nature at the firſt, and that not without ſome firſt cauſe it hath decreaſed hitherto. 4. The certain courſe and race of times, even from the beginning of the world unto the exhibiting of the Meſſias. 5. The conſtitution and founding of common-weals. 6. The order of things inſtituted in nature: which muſt needs have been produced and framed by ſome intelligent mind, far ſuperiour to all things. 7. The excellency of the minde of men and Angels. Theſe intelligent mindes have a beginning: Therefore they have it from ſome intelligent cauſe. 8. The principles or generall rules and naturall notions ingenerated in our minds. 9. The trembling of conſcience in the wicked. 10. The ends of all things profitably and wiſely ordained: therefore by ſome cauſe underſtanding and ordaining them. 11. Laſtly, Thoſe other arguments and reaſons alſo, which prove that there is a God, prove in like manner, that the world was created of God.

3 Naturall reaſons.Thirdly, beſides theſe reaſons, it may be enforced by philoſophicall arguments drawn out of the boſome of nature, That the world was created; and, that it was created of God, although by them we are not able to demonſtrate the time when it was created: For, 1. There is no infinite proceſſe in nature of cauſes and effects; for if ſo, nature ſhould never attain unto her end, even the producing of effects: Therefore this world had a beginning. 2. The nobleſt and excellenteſt of all effects is the world: Therefore it proceedeth from the nobleſt and excellenteſt cauſe, which is God.

How the creation is unknown to Philoſophers.Other queſtions; as, Whether the world was created from everlaſting, or in time: that is, Whether it be an effect of equall perpetuity with his cauſe, and ſo co-eternall; or, Whether it once ſo began to be, that before it had no being. Again, Whether, if ſometimes it were not, yet it was neceſſary that it ſhould be created: And, Whether it ſhall endure for ever: And if it endure, Whether it ſhall remain the ſame, or it is to be changed. Theſe and ſuch like queſtions cannot be decided by Philoſophy: The reaſon is, becauſe all theſe things depend upon the meer will of God, the firſt mover of all things, who doth nothing of neceſſity, but with moſt abſolute freedome. Now this his will is not known to any creature, but to whomſoever God himſelfe revealeth it: Therefore it is not manifeſted to heatheniſh Philoſophers, but declared to the Church alone: for they cannot poſſibly collect any thing hereof by proceeding from a continuing effect unto his cauſe. It followeth indeed, that there is ſome cauſe of thoſe effects: but it followeth not, that thoſe effects were produced of that cauſe either at this, or that time, or from all eternity; becauſe a free agent may either act, or ſuſpend his action at his pleaſure. The whole demonſtration hereof is thus brought in form: No effect depending onely of ſuch a cauſe as worketh freely or contingently, can be demonſtrated by that cauſe: But the creation of the world is ſuch an effect: Therefore the creation of the world cannot be demonſtrated by the will of God, the first mover of all things, that it either was made from everlaſting, or in ſome beginning of time. Arguments of Philoſophers againſt the creation of the world. Now, whatſoever arguments are brought of Philoſophers againſt the creation of the world, it is eaſie to perceive that theſe were not framed out of true Philoſophy, but by the imaginations of men; if the order of the generation and mutation of things inſtituted in nature, which was created of God, be diſcerned from creation.

Object. 1. It is abſurd (ſay the Philoſophers) to imagine that God is idle. Anſ. Nay rather, it is abſurd to term him idle who adminiſtreth and ruleth the world. Repl. This I grant; but he could not govern the world, when as yet the world was not: Therefore the world not being created, God not idle, before the creating of the world, but contemplating his owne wiſdome. Epheſ. 1.4. he was idle. Anſ. The conſequence of this argument is denied: For God, before the creation of the world, did contemplate and behold from everlaſting, his owne wiſdome; hee begot the Son; from him flowed the holy Ghoſt; Hee choſe us in Chriſt before the foundation of the world to everlaſting life; hee decreed to produce and create the world in time; and provided and prepared hell for curious ſeekers and ſearchers into the hidden and ſecret counſels of God; as Auguſtine prettily anſwered a certain African, demanding of him, what God did before the creating of the world. He made hell (ſaith he) for curious men, which ruſh and break into his ſecrets.

Object. 2. They collect arguments alſo whereby to prove, That the motion or mutation of things which now is, hath been from everlasting. Whatſoever can any way be moved or changed (ſay they) that either having been ſuch from everlasting, hath admitted no change or motion, (which were abſurd, and is alſo denyed of us;) or hath been made ſuch by ſome generation and motion: But there is no motion or change, except there be ſomething before which can be moved and changed: Wherefore no motion of any thing can be brought which ſome other motion hath not gone before: and ſo there ſhall be no beginning of changes and mutations. Anſ. There is an untruth, and an unſufficient enumeration in the Major; for that they, imagining that things could never be produced out of other but by generation, take away from God the power of creating what he will, even out of no matter pre-exiſtent or being before. Wherefore our anſwer is, That motion goeth before a moveable thing which is generated,Motion goeth before any movable thing which is generated, but not before that which is created. but not which is created.

Object. 3. All motion before which was quietneſſe or a ceaſing of mutation, hath another motion going before it, whereby is removed the cauſe of that quietneſſe or let of mutation: But they ſay, that according to our aſſertion, there is put a quietneſſe before the firſt motion that ever was in the nature of things: Therefore there must be ſome motion or mutation whereby the cauſe of that quietneſſe was taken away; and ſo there ſhall be no mutation which may be ſaid to be the first. There went not any motion before the beginning of motion in nature, but only the creting will of God. Anſw. The Major is true of the mutation and entercourſe of things now begun after the creation, but not of the originall of thoſe mutations and changes which wee now ſee in the world: for the let and ſtay of them was in the will of God onely; which is not taken away; but being the ſame, and ſtanding immovable from everlaſting to everlaſting, beginneth and effecteth the beginnings, and ends, and mutations, or motions of things, and alſo quietneſſe or ceſſation, and a continuance in the ſame ſtate, moſt freely, and without any mutation or change of himſelfe. Seeing then this his divine will alone beginneth the motion and mutation of things without ſecond cauſes, as he did in the creation of the world; it was not onely not neceſſary, but not ſo much as poſſible, by reaſon of the eternity and immutability of the divine will, that there ſhould be any other motion before the originall and beginning of the motions and mutations of nature. For God will from everlaſting to everlaſting, that all ſhould then begin to have their moving, mutation, and being when this beginning was made. There is therefore an ambiguity in the word quietneſſe: Two ſignifications of the word quietneſſe in Philoſophy. for wee grant the Major, as concerning that quietneſſe which ſignifieth a privation in the ſubject: that is taken away by re-entry of motion: but the Major is falſe, if it mean ſuch a quietneſſe as is an abſolute deniall of the being of motion: this is taken away not by motion, but by the will of God, which alone, without ſecond cauſes and any motion, beginneth motion.

Object. 4. If time be eternall, then motion is alſo eternall; for time is the meaſure of motion, whereby wee judge how long or ſhort all motion is: But time is eternall; becauſe every inſtant or point of time is the end of that time which went before, and the beginning of that which followeth: Therefore alſo motion is from everlasting. Time, as it is taken for the meaſure of motion, is not eternall. Anſw. The appellation of time here is ambiguous or doubtfull, and therefore cauſeth a double anſwer: For if time be taken onely for the meaſure of ſome motion, the Major is true; but if it be taken for the during of any thing, the Major is falſe, as it is manifeſt in the during of quietneſſe, which during alſo is time: So alſo eternity is time, without any mutation of the thing which is eternall. So the Minor alſo is true, as concerning duration; but as concerning the meaſuring of motion, it is falſe. Neither is it furthered by the argument which is adjoyned concerning an inſtant: For the firſt inſtant or moment wherein any motion beginneth may be alſo without any precedent motion, (for otherwiſe we ſhould be fain to ſay, that all, even the ſhorteſt motions of all things, were from everlaſting.) And that inſtant is only the beginning, or firſt point, or indiviſible moment wherein time, by the will of God, began to flow or multiply: but it is not the end of any time fore-paſt. So the firſt point in a line hath only line after it, not alſo before it: that is, it is the beginning of the line, not alſo the end.

Object. 5. Whatſoever hath a beginning hath alſo an ending: The celeſtiall bodies have no ending: Therefore they had no beginning. Anſw. The Major is to be diſtinguiſhed. Whatſoever hath a beginning naturally, by motion or alteration of a pre-exiſten ſubject, hath an ending alſo, and is corrupted, to wit, naturally, by motion:Heaven is not corrupted naturally, but by the power of God. The celeſtiall bodies are not corrupted, that is naturally; for they have not a matter which is capable of another form: Therefore they had no beginning, that is, by naturall motion: For by order of nature, corruption followeth the generation of one thing out of another. Now although heaven is not corrupted naturally, yet it is corruptible by the abſolute power of God, working without any motion: for the omnipotency of the Creatour is able moſt freely either to preſerve the ſame ſtate, or to change, or to bring to nothing as well thoſe things which he formeth out of other things, as which he produceth out of nothing.

Object. 6. God is eternall. Lib. 1. de Coelo cap. 9. Heaven is the palace and ſeat of God: Therefore heaven is eternall. Anſ. It doth not follow: for firſt, there are four terms in this Syllogiſme. For God is one thing, Two cauſes why God is chiefly ſaid to be in heaven. and the palace and ſeat of God another thing, which is not God. In like manner the body is the ſeat of the ſoule: but it followeth not hereof, that the body is a ſpirituall, intelligent, immortall eſſence, becauſe the ſoul is. Secondly, Heaven is the ſeat of God, not properly nor neceſſarily; becauſe God, as being an infinite eſſence, is in all things, and without all things. And Ariſtotle himſelfe witneſſeth, that he is without heaven: therefore he can be, though heaven be not; neither needeth he this tabernacle: But he is ſaid to dwell in heaven, though he fill all things with his eſſence and power: 1. Becauſe he is above all things, and the Lord and ruler of all. 2. Becauſe he exhibiteth there his glory, majeſty, and grace more cleerly and fully to be beheld and injoyed of the bleſſed Angels and men, then here on earth. Againſt the firſt anſwer, Ubiquitaries reply in Ariſtotles behalfe, on this manner; The bleſſedneſſe of God is not without God, but is God himſelfe. Heaven is the bleſſedneſſe of God, not any place: Heaven is the place of the bleſſedneſſe of the elect: but not God himſelf, or bleſſedneſſe. Therefore heaven is God himſelf. Anſ. 1. Not onely Ariſtotle, but the ſacred Scripture alſo doth every where diſtinguiſh heaven from God, as the thing made, from the maker thereof: and alſo oppoſeth heaven to earth, ſo that it affirmeth earth to be below, and heaven above us, where God communicateth himſelfe and his bleſſedneſſe unto the elect more cleerly and fully then on earth. Heaven, ſaith God himſelfe, is my ſeat, Iſa. 66.1. and earth my foot-ſtoole. Wherefore, although heaven were ſomewhere taken for heavenly bleſſedneſſe, yet might it not be hereof inferred, that heaven properly is not a place wherein the elect enjoy, and ſhall for ever enjoy that bleſſedneſſe: for alſo hell ſometimes ſignifieth helliſh pains: yet ſo, that it excludeth not the place where the wicked, being truly ſevered from the godly, ſhall ſuffer thoſe pains and torments. 2. The Minor is falſe, if heaven be taken for that bleſſedneſſe which is God himſelfe, being ſufficient unto himſelfe in all things: for heaven is a thing created and finite; that bleſſedneſſe is uncreate and immenſe. And if it be underſtood of a created bleſſedneſſe, which is in us communicated from God, there are four terms in the Syllogiſme: for the Major propoſition ſpeaketh of an uncreated bleſſedneſſe, which is the very eſſence of God, neither is communicated at any time to any creature.

The externall reſpects and relations of God are not the mutation o perfection of God, but of the creature.Object. 7. Hee that is Lord in poſſeſſion is happier then hee which is Lord only in poſſibility: But God before the creation was onely in poſſibility Lord: Therefore hee is made happier by the creation. But this is abſurd: Therefore the world was from everlasting. Anſw. He is happier that is Lord in poſſeſſion; true, if by the actuall dominion and government there ariſe any more good unto him then hee had before: But unto God, by reaſon of his exceeding great perfection, ſimpleneſſe, and immutability, there could, or can nothing at all come by his creation and dominion over his creatures: For, The reſpects and appellations of Creatour, Lord, Saviour, Redeemer, Father of mankind, and the like, which God in time aſſumeth unto him, doe not appertain to Gods eſſence, but ſignifie the beginnings and mutations of creatures; that is, God is termed Creatour, not of any new action or form that is in him, but of the creatures, which once began to be from him, when they were not at all before. Wherefore, Theſe reſpects, creation, dominion, and the rest, are in the creatures reall relations, but in God reſpects only of our conſideration: and therefore the Creatour and creatures are relatives, not mutually, as the Schoolmen well ſpeak and judge; becauſe not both of them, but one only dependeth of the other, and is referred thereto really and formally, that is, the creature: for in the Creatour is nothing at all depending of the creature. For if the Creator and the creature were relatives mutuall, then theſe abſurdities neceſſarily follow: 1. That God is not most perfect in himſelf. 2. That from everlaſting both the Creatour was, as hee is, Creatour, and the creature. 3. Or ſome reall thing to have come in time to the divine eſſence. 4. And therefore the divine eſſence to be mutable and compound. Wherefore relations in God do not make mutation, but are attributed to God in reſpect of the creatures.

2. How God made the world.

The world created: Of God the Father by the Sonne and holy Ghoſt. John 1.3. Geneſ. 1.2. Job 33.4. THe world was created of God the Father, by the Son and the holy Ghoſt. Of the Son it is ſaid, All things were made by the Word: of the holy Ghoſt, The Spirit of God moved upon the waters. The Spirit of God hath made me.

Moſt freely without conſtraint.God created the world and all things therein moſt freely, without any conſtraint, not by any abſolute neceſſity, but by neceſſity of conſequence, that is, by the decree of his will; which decree, though it were eternall and unchangeable, yet was it moſt free: For neither was God tied to the creatures, and ſuſtaining of things: neither if hee had not at all created the world, or did annihilate it being created, and bring it to nothing, were hee therefore leſſe good, or leſſe happy.

Without motion.God made the world with his beck only, word, or will, without labour, weariſomeneſſe, motion, or any change of himſelf, that is, not by any new action of his; but by his forcible will only, which from everlaſting would that things ſhould on a ſudden exiſt and be, at ſuch a time as he had freely appointed and decreed:Iſa 40.28. The Lord hath created the ends of the earth; hee neither fainteth nor is weary. Now to work any thing with his beck and word only, and without labour, is the higheſt and chiefeſt manner of working. For there are five kinds of operations and agents.Five ſorts of Agents. Naturall. A naturall agent. Agents with an appetite, as brute beaſts. That which worketh with an appetite. Men and Divels working with reaſon but corruptly. Men and divels. The bleſſed Angels working with reaſon alſo, but not corruptly, and ever directed by a higher power. Angels. God working moſt perfectly, & directed by none but by himſelfe. God: which three latter ſorts are voluntary agents. The firſt therefore is of things which work according to the quality and force of their own nature, not being guided by any proper underſtanding or will of their own: ſuch is the operation of fire, water, medicinable herbs, precious ſtones. The actions and operations of theſe are ſubject to the rule of thoſe which are voluntary agents, and are by them moved and directed to certain uſes, and to the performing of certain works. The ſecond is of thoſe which follow alſo the lore of nature in working, but not without ſome proper appetite or deſire of their owne, though the rule of reaſon be wanting: But nevertheleſſe their action and working is ſo ordered, that ſometimes it is forced from them againſt their will: Of this ſort are the operations and actions of brute beaſts. But theſe alſo are ſubject to the rule and direction of God, Angels, and men: yet ſo, that no violence is offered unto them; but what they doe, moved by theſe ſuperiour agents that they doe of their own accord, according to their own nature and force given them of God. The third is of men and divels, who alſo work according to the quality of their nature, namely, by reaſon, and by deliberation, and freely, but corruptly. The fourth is of good ſpirits, which we call Angels, who likewiſe as men, work by reaſon and will, but not corruptly: yet notwithſtanding, both of them, both men and Angels, though they work according to their nature freely, are not exempted from the decree and direction of God. The fifth is the highest and ſupreme kinde of working, which, according to the nature of the firſt agent, floweth from an underſtanding and will, and that most pure, most perfect, and moſt right, neither is it ſubject to the pleaſure and diſpoſing of any higher cauſe: Therefore this agent, which is God himſelf, is moſt wiſe, moſt good, moſt free, and immenſe, which hath no need of any deliberation to goe before; and doth without motion, at his beck and commandement only, work and guide all things which hee will, and as hee will. Wherefore all things depend of his will, but he of none. He ſpake, and it was done; hee commanded, Pſal. 33.69. and it was created. Who quickeneth the dead, and calleth thoſe things which be not, Rom. 4.17. as though they were.

The world was created of nothing.God created all things of nothing, not of a pre-exiſtent or fore-being matter: nor of the eſſence of God, nor any matter co-eternall with God: for if God created all things, nothing then is excepted beſides the Creatour himſelf; no not the matter whereof all the reſt were framed. Object. That which is produced out of ſome pre-exiſtent thing, is not created: Man was produced out of a pre-exiſtent thing, the earth, and the ribbe: Therefore hee was not created. But this is falſe; for the Scripture ſaith, that God created man: All things created of noth ng, either immediately or mediately. Therefore creation is not a production of a thing out of nothing. Anſ. The Major is not ſimply true, becauſe thoſe things alſo are ſaid to be created, whoſe matter whereof they came is of nothing. Man therefore was made of nothing, not immediatly, but mediatly, by reaſon of his matter, not the laſt, but the firſt matter: for this at the beginning had a beginning from nothing, and out of it afterwards diverſe kinds of things were formed. To this reaſon alſo that may be added, namely, that that production alſo is called creation, whereby a thing which was not before, is made ſuddenly, without any motion, by the commandement of God onely, out of a matter indeed, but yet ſuch as hath no definite power in it ſelfe of producing any thing. Such a production being no naturall generation, and being after a ſort not out of any matter, is rightly called in the Scripture Creation. Wherefore it followeth not. Some creation is not of nothing immediatly, neither of that which is ſimply no matter: Therefore no creation is of nothing: for creation properly called, is a production of a thing out of nothing. Object. 2. Of nothing is made nothing. Anſ. This principle and rule is true, as concerning that order which was appointed by God in nature now created. Further, by ſuch an agent as is created it ſelf, nothing is made of nothing: but that which is impoſſible to a creature, is poſſible to God the Creator. Therefore that principle of the Philoſophers, Of nothing is made nothing, is to be underſtood, not of God, but of men, nor of the firſt creation or extraordinary working of God; but of that order which is inſtituted in nature now created. And it appertaineth to our comfort, that God hath created all things of nothing: for if he hath created all things of nothing, he is able alſo to preſerve us, and to hinder the attempts of the wicked, yea, to bring them to nothing.

All things of the world created moſt wiſely, and very good. Gen 1 31. Amos 3.6. God created all things most wiſely, very good, that is, every thing in their kind and degree perfect: All things were very good. Wherefore God was not the cauſe of ſin or deformity, but ſin came into the world by man. Object. Death is evill. Likewiſe it is ſaid, There is an evill which the Lord hath not done. Anſw. 1. God at the firſt creation made all things good: the evill both of crime or offence, and of pain and puniſhment enſued upon mans diſobedience. 2. Death and calamities are evill, in reſpect of the creature which ſuffereth them, and in the judgement of fleſh: but they are good, in reſpect of God, who juſtly inflicteth them for ſin, and doth purge out that ſin in the godly by chaſtiſements. Wherefore, after the fall of man, God was the authour of pains and puniſhments, becauſe hee is the Judge of the world, and becauſe they are in a reſpect good: but ſin hee doth not cauſe, but only permit.

The world created in a certain time. Syrac. 18.1. God created not the world in one moment, but in the ſpace of ſix dayes: In the ſeventh day God ended all his works. Object. He that liveth for ever (ſaith the ſon of Syrach) made all things together: Therefore he made all in one moment. Anſ. Hee ſpeaketh not of a moment of time, but of the whole number of things: as if hee ſhould ſay, Whatſoever are, they are all from God by creation. But the cauſe why God created not all in one moment,Foure cauſes why God created not all things in a moment. are theſe. 1. Becauſe he would have the creation of the matter it ſelfe diſtinct and manifeſt from the forming and faſhioning of the bodies of the world which conſiſt of it. 2. Becauſe he would ſhew his power and liberty in producing and bringing forth whatſoever effects he would, and that without naturall cauſes, while hee yeeldeth light to the world, maketh the earth fruitfull, bringeth plants out of it, even before the Sun and Moon were made. 3. He would this way ſhew his goodneſſe and providence, whereby he cheriſheth his creatures, and provideth for them not yet born, bringing beaſts into the earth full of plants, and food; and men into the world moſt ſtored and fraught with all things appertaining to the neceſſity and delight of life. 4. He would by order and courſe of creation hold us not in an idle, but diligent conſideration of his works: which alſo by the conſecration of a Sabbath, he hath conſecrated to all mankind.

7. Laſtly, God created the world not from everlaſting, but at a certain and definite time, and even in the beginning of times. In the beginning God created the heaven and the earth, &c. namely, after the common account (this preſent yeer of Chriſt,Geneſ. 1.1. 1601.) 5564 yeers ſince. For, from the creation of the world to the nativity of Chriſt, According to Melancthons ſupputation, are 3963 yeers. Luthers ſupputation, are 3960 yeers. Their ſupputation of Geneva, are 3943 yeers. The ſupputation of Beroaldus, are 3929 yeers.

Therefore the world hath continued, According to Melancthon, 5564 yeers. Luther, 5561 yeers. Them of Geneva, 5544 yeers. Beroaldus, 5520 yeers.

The ſupputations accord very well one with another as concerning the grand number, though in the leſſer number ſome yeers are either wanting or abounding. By theſe four ſupputations then of the moſt Learned of our time compared together, ſhall be apparent, that at the utmoſt God created not the world before theſe 5564 yeers paſt; and therefore it was not from everlaſting, but had his beginning.

3. For what cauſe God created the world.

THe ends of the creation of all things are ſome generall, The ends of the creation of the world. ſome ſpeciall and ſubordinate. The glory of God.The firſt and chiefe end is the glory and praiſe of God, for which cauſe men and Angels were principally created: for he would have his goodneſſe, wiſdome, omnipotency, juſtice (which his properties hee ſheweth in the creation of all things) be known and magnified of us: The Lord made all things for himſelf. Prov. 16.4. Pſal. 103.22. Rom. 11.36. Praiſe the Lord, all yee his works. Of him, and through him, and for him are all things. The knowledge of God. The manifesting, knowledge, and contemplation of his divine wiſdome and goodneſſe, ſhining in the very creation of things: For, that he might be celebrated and magnified for his works, hee was to create thoſe things which ſhould know him, and ſhould praiſe and magnifie him, being known and manifeſted unto them in his works. And to this purpoſe created he natures both indued with reaſon, and without reaſon, that there might be both thoſe which ſhould praiſe him, and the matter of his praiſe: The heavens declare the glory of God, Pſal. 19.1. and the firmament ſheweth the works of his hands. His providence. The adminiſtration and governing of the world: For therefore he created the world, that he might by his providence ever govern, rule, preſerve it, and ſo might perpetually ſhew forth his marvellous works which hee hath done from the beginning of the world, and now doth, and will do; but chiefly that hee might adminiſter the Church and congregation of elect Angels and men:Iſa. 40.26. Lift up your eyes on high, and behold who hath created theſe things. This third end is ſubordinate, and ſerveth for the ſecond end. That he might gather a Church. To gather an everlaſting Church of Angels and men, who ſhould agnize and magnifie the Creatour. That all things might ſerve for man. That all other things might ſerve for the ſafety both of ſoule and body of man, as alſo for the life, neceſſity, and delight of men; but eſpecially, that they might profit the elect, each thing in their due place, and might be to them as miniſters and inſtruments whereby God, bleſſing and increaſing them, might be lauded and praiſed of them: Subdue the earth, Geneſ. 1.28. and rule over the fiſh of the ſea, and over the foule of the heaven, and over every beaſt that moveth upon the earth. Thou haſt made him to have dominion over the works of thine hands: Pſalm 8.6. thou haſt put all things under his feet. Whether the world, or life, or death, or things preſent, 1 Cor. 3.22. or to come; All are yours. Only man he created for himſelf; the reſt for man, that they might ſerve man, and by man might ſerve God: Wherefore, when we place creatures in the room of God, we caſt our ſelves out of that degree in which we were placed by God.

Why God would have this doctrine of the Creation to be delivered and held in the Church.This doctrine of the creation of the world, God would for theſe cauſes eſpecially have remain extant in the Church: 1. That the glory of the creation might be given wholly to God, and his wiſdome, power, and goodneſſe therein acknowledged. 2. That neither the Son nor the holy Ghoſt ſhould be excluded, but each ſhould have their owne parts yeelded them therein, according as it is ſaid, That all might honour the Son as they honour the Father. 3. That as the world was created by the Son and the holy Ghoſt, ſo alſo wee might know, that by them mankind is reſtored. For by him were all things made.Col. 1.16, 18, 19. And he is the head of the body of the Church: for it pleaſed the Father that in him ſhould all fulneſſe dwell. 4. That ſeeing God created all things of nothing, wee may think that hee is able to reſtore them, being corrupted and ruinated,1 Cor. 4.6. into their firſt ſtate againe: For God that commanded the light to ſhine out of darkneſſe, is he which hath ſhined in our hearts, to give the light of knowledge of the glory of God in the face of Jeſus Christ. 5. That wee may not referre the originall of corruption to God, but know that it was purchaſed by the fault of divels and men:John 8.44. The divell is a lyar and a murtherer from the beginning: and when hee ſpeaketh a lye, Rom. 5.12. he ſpeaketh of his own. By one man ſin entred into the world, and death by ſin. 6. That knowing God, as in the creating, ſo alſo in the maintaining and governing of all things, not to be tied to ſecond cauſes, and to the order by him ſetled in nature, but that he may either keep or alter it, wee ſhould with confidence and full perſwaſion look for, and crave thoſe things which he hath promiſed; yea, thoſe things which,Rom. 4.17. in reſpect of ſecond cauſes, ſeem impoſſible: Hee calleth thoſe things which are not as if they were. 7. That we ſhould celebrate for ever the known goodneſſe of God, whereby he hath created all things, not for his own profit or happineſſe (for he wanted nothing) but for ours: and ſeeing all other things were created for mans uſe, wee above other creatures, eſpecially being reſtored from ſin and death, to righteouſneſſe and life, ſhould acknowledge that we owe thankfulneſſe unto God therefore:Pſal. 8.4. What is man, that thou art mindfull of him; and the ſon of man, that thou viſitest him? Thou madeſt him to have dominion over the works of thine hands. 8. That we knowing God (inaſmuch as of nothing, and through his meer goodneſſe hee created all things) to owe nothing to any: but all his creatures to owe themſelves and all that they have to him their Creatour; ſhould confeſſe that to be moſt juſt whatſoever hee ſhall do concerning us,Jerem. 45.4, 5. and all his creatures: Behold, that which I have built will I deſtroy, and that which I have planted will I pluck up, even this whole land: and ſeekeſt thou great things for thy ſelfe? ſeek them not. 9. That we ſhould referre the uſe of all things to the glory of God, ſince that wee have received all good things from him:Rom. 11.36. Of him, and through him, and for him are all things. 10. That ſeeing the works of God were therefore created and placed before our eyes, even for us to behold them, we do not idly, but earneſtly, and as much as every mans ability, occaſion, and vocation permitteth him, contemplate and conſider them; and learning out of them the wiſdome, power and goodneſſe of the Artificer, celebrate it both in this life,Acts 17.26, 27. and in the world to come. He hath made of one bloud all mankind to dwell on all the face of the earth, and hath aſſigned the times which were ordained before, and the bounds of their habitation, that they ſhould ſeek the Lord, if ſo be they might have groped after him, and found him, though doubtleſſe he be not far off from every one of us.

OF ANGELS.

AMongſt things created by God, the chiefe and principall are thoſe natures which are indued with reaſon, Angels and men. For in theſe hee imprinted the marks and image of his divinity, and would have all other things to be the matter of his praiſe: but of theſe he would be known and praiſed, and unto them was his will to impart and communicate his bleſſedneſſe and joy.

The Queſtions concerning Angels are two: 1. What deſcription is ſet down in the Scripture of good Angels. 2. What deſcription is delivered of bad Angels.

1. What good Angels are.

ANgels, both good and bad, as holy Scripture records, are ſpirits: 1. Angels ſpirits or incorporeall ſubſtances. Luke 24.39. Coloſſ. 1.16. Heb. 1.14. 1 King. 22.21. The Angels themſelves are not ſeen, but the bodies or ſhapes which they take. by which name here a ſpirituall perſon is underſtood; that is, a ſubstance incorporeall, inviſible, individuall, living, underſtanding, incommunicable, not ſuſtained in another, neither part of another: as, A ſpirit hath not fleſh and bones. All which are in heaven and in earth, things viſible and inviſible. They are all miniſtring ſpirits. There came forth a ſpirit, and ſtood before the Lord. That therefore both in times paſt there appeared oftentimes good Angels, when as the gathering and eſtabliſhing of the Church, the doctrine of God being not as yet plainly delivered, and the prophecies not fulfilled, needed more extraordinary and miraculous revelations then now; and now adayes alſo not ſeldome appear bad Angels: this 1. doth not prove their nature to be viſible or corporeall. For thoſe viſible ſhapes or bodies which may be ſeen or felt, are divers ſubſtances from the incorporeall eſſence of ſpirits, being formed either of nothing, or of ſome matter, and carried and moved by a ſpirit for a time, for the working and performing of certain actions. For, both they put them off and lay them away again, and alſo they take forms of divers ſorts and kinds; as, The ſerpent, by whom the Divell communed with Eve: Mens bodies, Gen. 3.1. & 18.4. Exod. 3.2. 2 King. 2.11. & 6.17. The errour of the Sadducees. Acts 23.8. Act. 7.53. whoſe feet Abraham waſhed: A flame in the buſh appearing to Moſes: A pillar of cloud and fire in the deſart: Horſes and chariots of fire. And further, this very thing refuteth the opinion of the Sadducees, Who ſaid, that there was neither Angel nor ſpirit: but that good Angels are cogitations and motions raiſed by God in men, or happy events proceeding from God: and bad Angels, evill and wandring affections, or luſts, or purpoſes and devices which come of the corruption of nature: For, except they were living ſubſtances, and forcible in working, they would not aſſume, carry, and move bodies and viſible ſhapes. Moreover, the Scripture attributeth many things to them every where, which agree not but to natures ſubſiſting by themſelves, living and underſtanding: for the good Angels were thoſe miniſters,Gal. 3.19. Mat. 25.31. & 24.26. & 18.10. Luke 2 10. & 15.10. 1 Pet. 1.12. Mat. 22.30. Heb. 1.4. Pſal. 34.7. John 8.44. Job 1.6. Mat. 8.28, 31. & 25.41. by whom the Law was delivered in mount Sinai. They ſhall come with Chriſt when he ſhall judge the quick and the dead. They know not the day of judgment. They alwayes behold the face of the Father which is in heaven. They rejoyce for the ſalvation of men. The elect ſhall be like unto them. Chriſt is made more excellent then the Angels. They defend the elect. But the evill Angels did not abide in the truth. They appear amongst the children of God. They invade and poſſeſſe the bodies of men and beasts. They ſhall be puniſhed with everlaſting torments. Angels are alſo finite, that is, of a limited eſſence or nature, and endued with a certain meaſure of ſtrength and wiſdom: For, although ſpirits are not circumſcribed in a certain compaſſe of place,2. Angels finite, both in nature and in properties. as bodies; yet their ſubſtance is neither infinitely extended, neither in more places then one at the ſame time, neither is able in wiſdome, or power, or other properties to match and equall the immenſeneſſe of the Creatour. For they are ſaid to go from one place to another, and to be abſent from one place, when they are in another; as, Luke 1. Act. 10. & 12. & Dan. 10.

3. They were created. Pſalme 148. Coloſſ. 1.16. They were created by God of nothing in the very beginning of the world. Praiſe yee him, all yee his Angels, praiſe him all his army. For hee commanded, and they were created. By him were all things created which are in heaven, and which are in earth, things viſible and inviſible; whether they be thrones, or dominions, or principalities, or powers, &c. Moſes made mention of the Angels in general, though not in particular. Job 2.6. & 38.7. Wherefore, albeit by Moſes there is no mention made, in the ſtory of the creation, ſeverally of Angels, as who, applying himſelf to the common capacity of men, eſpecially recounteth the viſible works of God: yet, when as hee ſaith that heaven, earth, and all the hoſt of them was created, he implyeth alſo Angels, which both are theſe very heavenly hoſts and miniſters of God, and are often mentioned among them by Moſes himſelf.How the Angels are called the children of God. And whereas they are called The children of God, it is not to be underſtood of any co-eternity and propagation of their ſubſtance out of God, but of their creation and conformity with God: and of the mutuall love between God and them; as in like ſort alſo may be ſaid of men.

4. They were created in holineſſe.They were created all good and holy; that is, in their creation they were enriched with ſtrength, wiſdome, liberty of will, holineſſe and righteouſneſſe, whereby they might be conformed and like to God: as it is ſaid, He ſaw all that he had made, and loe, it was very good. Gen. 1.31. Pſalme 103.20 And of the good Angels it is ſaid, Ye his Angels that excell in ſtrength, and do his commandements, in obeying the voice of his word. Their Angels alwayes behold the face of my Father which is in heaven. Mat. 18.10. & 22.30. Luke 9.25. Eſa. 6.2. The elect ſhall be in the reſurrection as the Angels of God in heaven. They are called holy: Likewiſe, Seraphin, that is, flaming or ſhining, namely with purity and divine wiſdome, and with the love of God. But of the bad Angels it is ſaid, Hee abode not in the truth. The Angels which kept not their firſt estate, John 8.44. Jude 6. but left their own habitation, &c.

5. And confirmed therein.Now, as theſe former (to be ſpirits, infinite, created by God of nothing, and created good and holy) are in the Scripture delivered as common both to good and bad Angels: So alſo the Scripture delivereth thoſe things whereby a huge and exceeding difference appeareth between them. For the good Angels by the eſpecial grace of their Creatour were ſo confirmed and eſtabliſhed in that ſanctity and bleſſedneſſe wherein they were created, that albeit they ſerve their Creatour with an exceeding and moſt free will, yet can they never revolt from him, or fall from that ſtate of righteouſnes and felicity wherein they ſtand.1 Tim. 5.2. Wherefore they are called elect Angels, they are ſaid alwayes to behold the face of the Father. Mat. 18.10. & 22.30. Of thoſe who are elected to everlaſting life, it is ſaid, that they ſhall be like Angels. And this perſeverance in their ſtate they have,Job 4.18. not by the peculiar excellency and vertue of their nature; as it is ſaid, He found no ſtedfaſtneſſe in his ſervants, and laid folly upon his Angels: but of the meer and free bountifulneſſe of God towards them, by the Son of God keeping and guiding them, that they may be joined to him as to their head, and remain (together with elect men) the everlaſting Church and Temple of God, magnifying and praiſing God for ever. All things conſiſt in him. It hath pleaſed the Father to gather together in one all things, Col. 1.17. Epheſ. 1.10. both which are in heaven, and which are in earth, in Christ.

The good Angels were both created & confirmed, 1. Everlaſtingly to know and magnifie God for his goodneſſe and bounty towards them and mankind:6. To worſhip and magnifie God. Praiſe the Lord all ye his hoſts. Pſal. 103.21. Iſa. 6.3. Luke 2 13. 7. To be the miniſters of God for the ſaving of the choſen. They cry: Holy, holy, holy, the Lord of hoſts, the whole earth is full of his glory: And they laud and praiſe God for the manifeſtation of the Meſſias. 2. To be the miniſters of God for the accompliſhment and maintaining of the ſafety and ſalvation of the choſen, when as God by them declareth his will, delivereth the godly out of dangers, defendeth them againſt the divels and wicked men: Or alſo to puniſh the wicked who oppugn the Church:Pſ. 34.7. & 91.11. John 5.4. They ſerve alſo for the wicked. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. He ſhall give his Angels charge over thee to keep thee in all thy wayes. Now, although the wicked alſo and reprobate are defended by the Angels, and receive other benefits not ſeldome at the hands of God; (as when after the waters of Betheſda had been troubled by an Angel, whoſoever then firſt ſtepped in was made whole of his diſeaſe:) yet theſe benefits ſtretch no farther then the commodities of this life, and (as other things which befall unto the wicked in this life, whether good or bad) are turned to their deſtruction; but ſerve for the defence and delivery of the choſen, for whoſe ſakes God oftentimes, like as he puniſheth the wicked,They are the miniſters of the elect by Chriſt. ſo alſo he enricheth them with his benefits. The miniſtery then and guard of Angels properly belongeth to the ſaints and choſen, unto whom, that being loſt by ſin, is reſtored by the merit and benefit of Chriſt: for he is the head of the Church, which conſiſteth of Angels and men, reſtoring that good will and conjunction (which is between the members of the ſame body) between men and Angels, and uſing at his good pleaſure the miniſtery of Angels to ſafeguard and defend his:Epheſ. 1.10. Pſal. 97.7. Heb. 1.4. Matt. 23.49. Heb. 12.22. That he might gather together in one all things, which are in heaven and in earth, in Chriſt. Let all the Angels of God worſhip him. He ſhall ſend his Angels. Yee are come unto the mount Sion, and to the citie of the living God, the celestiall Jeruſalem, and to the company of innumerable Angels. Jacob ſaw a ladder which reached from earth to heaven, on which the Lord ſtood, and the Angels went up and down by it: Gen. 28. 2. which ſignifieth God and man the Mediatour. Ye ſhall ſee heaven open, John 1.51. and the Angels of God aſcending and deſcending upon the Son of man.

Why God uſeth the miniſtery of Angels, being able to r ng what he will to paſſe without them. Now, God doth many things by Angels, and ſometimes by many together, which he could as well do either without them, or by any one of them: Partly in favour and regard of our infirmity; which unleſſe it ſee it ſelf invironed with many ſuccours, defences and inſtruments of his divine power and bountifulneſſe, falleth preſently of doubting of the providence, ſafeguard and preſence of God; as it is manifeſt by the example of Eliſha's ſervant,2 King. 6.1 . and by thoſe conſolations and incouragements which promiſe unto the Church the aid of Angels: Partly to ſhew his power alſo over his Angels, who uſeth their labour and miniſtery at his pleaſure.Why the Angels are called, 1. Powers. 2 Theſ. 1.7. 2. Principalities. Epheſ. 1.21. Col. 1.16. 3. The hoſt of the Lord, and the hoſt of heaven. Pſalm 103.21. & 148.2. 1 King. 22.19. Rev. 19.14. 4. Cherubins. Hereof the Angels are called the powers of the Lord Jeſus, when he ſhall ſhew himſelf from heaven; that is, by whom he exerciſeth his power. Likewiſe they are called principalities, might, powers, dominions, created by the Son of God, ſubject unto him being exalted at the right hand of God: becauſe by them hee ſheweth and exerciſeth his principality or rule, might, power, and dominion. Likewiſe, The hoſt of the Lord, and the hoſt of heaven: becauſe both the number of them is huge and great, and God ruleth over all of them as a Captain over his ſouldiers, and doth by them whatſoever he will. Hereof alſo are they called Cherubins, that is, flying or winged: becauſe they perform and execute with all readineſſe and celerity the heſts and commandements of God, and do each their own parts and 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 8.4 . 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 damnation, and the judgment of the great day. And elſewhere alſo they themſelves complain, that Chriſt came to torment them before their time.

The cauſes why God permitted them to fall.Furthermore, God permitteth them to fall into this wickedneſſe, not onely thereby to ſhew his wrath againſt ſin in their everlaſting paines: but alſo to puniſh by them in this life the wicked, and alſo to chaſtiſe, or try and exerciſe with temptations the elect.Mat. 25.41. 1 Sam. 16.14, 23. Pſal. 78.9. For, fire is ſaid to be prepared for them from everlasting. The evill ſpirit of God came upon Saul, and vexed him. He caſt upon the Egyptians the fierceneſſe of his anger, indignation and wrath, and vexation by the ſending out of evill Angels. But,Job 1.12. Job is delivered to be afflicted of Sathan for the tryall of his conſtancie: Sathan hath deſired to winnow you as wheat. Luke 22.31. 1 Theſſ. 2.17. 2. Cor. 12.7. Wee would have come unto you, but Sathan hindered us. Leſt I ſhould be exalted above meaſure through the abundance of revelations, there was given unto me a prick in the fleſh, the meſſenger of Sathan to buffet me, becauſe I ſhould not be exalted out of meaſure.2 Theſſ. 3.5. Leſt the tempter had tempted you in any ſort, and that our labour had been in vain. And Chriſt himſelf is tempted of Satan: Mat. 4.3, 6, 9. and therefore verily he is called the tempter, for that he ſolliciteth and inciteth men to ſin, and to revolt from God, both by offering outward occaſion of ſins, as alſo by ſtirring up the cogitations and inward motions of the will and heart.

ON THE 10. SABBATH.Queſt. 27. What is the Providence of God?

Anſw. The almighty power of God every where preſentIſa. 29.15, 16. Jer. 23.23, 24. Ezek. 8.12. Act. 17.25, 27., whereby he doth, as it were with his hand, uphold and govern heaven and earth, with all the creatures thereinHeb. 1.3.: So that thoſe things which grow in the earth, as likewiſe rain and drought, fruitfulneſſe and barrenneſſeJer. 5.24. Acts 14.17., meat and drinkActs 14.17., health and ſickneſſeJohn 9.3., riches and povertyPro 22.2., in a word, all things come not raſhly or by chance, but by his fatherly counſell and willPro. 16.33. Matth. 10.29..

The Explication.

The reaſon of the connexion of the two places of Creation, and Providence. Providence and creation one and the ſame thing, but diverſe in conſideration. THe doctrine which treateth of Gods providence is joyned with the place which treateth of the creation; becauſe the providence, that is, the preſervation and government of things created, doth not differ from the creation in the thing it ſelf; (for that there is but one and the ſame will or power, or action of God whereby things both begin to be and continue;) but they differ in conſideration only: For the omnipotent will of God is called creation, in reſpect of the beginning, when things, by the force and power of his will, took their being: it is called providence, as by the ſelf-ſame power things are preſerved: Wherefore, Providence is the continuance and accompliſhment of creation, or, creation it ſelfe continuated and perpetuated. For we may not imagine that the creation of the world is like to the building of a ſhip, which the Ship-wright, as ſoon as hee hath finiſhed it, committeth to the government of ſome Pilot: but wee muſt hold this as a grounded truth, that as nothing had ever been, except God had created them; ſo neither could they retaine and keep their being, neither their force of working, neither the very operation it ſelfe or motion, no, not the ſpace of one moment or minute of time, if God did not preſerve and move them effectually: And therefore the Scripture it ſelfe often joyneth the preſervation and continuall adminiſtration of things with their creation; and from hence reaſoneth for Gods providence. And God is called Jehovah, God is called Jehovah, 1. For giving: 2. For maintaining the being of his creatures. not only becauſe hee once gave to every thing, both ſmall and great, their being; but alſo becauſe hee maintaineth it in all, and moveth them ſo, as that he not only ſeeth what is done in all things, but alſo cauſeth and inclineth them to do that which he from everlaſting would every of them to doe. And by this his providence hee governeth, adminiſtreth, ruleth, and preſerveth all things that they be not brought to confuſion. Wee cannot therefore have a full and perfect knowledge of the creation, except we joyn with it the doctrine of providence. Touching providence theſe three things are principally queſtioned:

1. Whether there be any Providence. 2. What Providence is. 3. Why the knowledge thereof is neceſſary.

THe two former of theſe are diſcuſſed here under this twenty ſeventh Queſtion of the Catechiſm: the third is reſolved in the twenty eighth Queſtion immediatly following.

1. Whether there be any providence of God.

Philoſophers errours concerning Gods providence.COncerning this point of doctrine, three diverſe erroneous opinions are found amongſt Philoſophers. 1. The Epicures will have either no providence at all, or onely of thoſe things which are, and are done in the lower parts of the world. 2. The Stoicks have deviſed in ſtead of providence, an abſolute neceſſity and order of all things being in the very nature of things, wherunto not only all other things, but God himſelf alſo is ſubject: which neceſſity they called deſtiny. 3. The Peripateticks did imagine, that God indeed doth behold and underſtand all things: but yet doth not order and rule all things, but moveth the celeſtiall motions, and doth by them ſend down, by way of influence, ſome power and vertue unto the lower parts of nature; but the operations themſelves or motions depend of the matter, and of the wils of men: that is, they will have the providence of God to be a preſcience or fore-knowledge of God in all things, but not a will decreeing, cauſing, and ruling all things.

The opinion of the Church touching providence.Contrarily, the Church teacheth out of the word of God, That nothing is extant and cometh to paſſe in the whole world, but by the certain and definite, though yet most free and moſt good, counſell and purpoſe of God. There are two ſorts of arguments and proofs whereby is confirmed,Two proofes of providence. that there is a providence of God; Teſtimony of Scripure, and force of argument. Scripture.Teſtimonies of Scripture are theſe: Hee giveth to all life, and breath and all things.Acts 17.25, 28. In him we live, and move, and have our being. Are not two ſparrows ſold for a farthing, Mat. 10.29, 30. and one of them ſhall not fall to the ground without your Father? Yea, Epheſ. 1.11. and all the hairs of your head are numbred. God worketh all things after the counſell of his own will. Like to theſe are found infinite teſtimonies in the Scripture, by which both Gods univerſall and particular providence are eſtabliſhed: for there is almoſt no point of heavenly doctrine which is more diligently inculcated and urged in the old Teſtament, then the doctrine of Gods providence. So in Jeremy, God reaſoneth from the generall to the particular; that is, from the rule it ſelf to the example: The generall is,Chap. 27.5, 6. I have made the earth, the man, and the beaſt that are upon the ground, and have given it unto whom it pleaſed mee. And preſently hee adjoyneth the particular: Now have I given all theſe lands into the hands of Nebuchadnezzar the king of Babel, my ſervant.

Reaſon.The arguments whereby the Providence is avouched are of two ſorts; whereof one demonſtrateth the thing that is in queſtion, à poſteriori, that is, from the works or effects of God: the other à priori, that is, from the attributes, or properties, or nature of God, whereon, as their proper cauſe, thoſe effects depend: yet more known proofs, and more common and obvious are thoſe which are drawn from the works or effects of God: For by theſe, as being more known unto us, we learn and know the cauſe it ſelfe, even the nature and properties of God: then, after we know the cauſe, we return back again from it to the effects, and demonſtrate them by this, and have diſtinct and perfect knowledge thereof. And both theſe proofes and reaſons are demonſtrative, neceſſarily and irrefragably proving that which is in queſtion, and common to Philoſophy with Divinity. But the properties and works of God are better known of them which are in the Church, then of them which are without. And further, the providence of God is proved almoſt by the ſame arguments whereby it is ſhewed that there is a God.

The reaſons drawne from the works of God for proofe of his Providence.

1. Order. THe order which is in the nature of things, that is, the moſt apt diſpoſing of all the parts, and the ſucceſſion of motions and actions continuing by certain and perpetuall lawes and courſes, and ſerving for the preſervation of the whole. and for thoſe ends whereunto things were ordained: for where there is order, there is neceſſarily a cauſe ordaining and diſpoſing the ſame.Pſal. 89. & 10. & 135. & 147. & 148. Now this order proceedeth not from a meer ſenſible nature neither cometh it by chance or fortune: but contrarily he muſt needs be moſt wiſe who appointed and ſetled this order in the nature of things, and ſo he alſo who by his providence governeth and ruleth nature.

The minde. The minde and understanding which is in Angles and men. Man, which as it were a little world, is ruled by a mind and underſtanding: much more then is the great world governed by divine providence; as in the adminiſtring whereof more wiſdome is required. Whence it is ſaid, He that planted the ear, ſhall he not hear? Pſal. 94.9. Or hee that formed the eye; ſhall he not ſee?

The naturall knowledge of the law. The naturall notions or principles ingraffed in our minds, or the law of nature, or the difference between things honest and diſhonest. Hee that hath ingraved in the minds of men the rule of directing their life, he will have men to live according to that rule, and thereafter reſpecteth and governeth their life, actions, and events. But God hath ingraved in the minds of men ſuch a rule, whereby to diſcern that which is honeſt from things diſhoneſt: Therefore hee is both the beholder and Judge of mans life: As many as have ſinned without the law, ſhall periſh alſo without the law: Rom. 2.12, 13, 14, 15. and as many as have ſinned in the law ſhall be judged by the law. (For the hearers of the law are not righteous before God, but the doers of the law ſhall be juſtified, &c.) Plant. captiv. Hom. in 〈 in non-Latin alphabet 〉 . And Plautus ſaith, There is verily a God who both heareth and ſeeth what we doe. And Homer, God hath an upright eye.

The terrours of conſcience. The terrours and torments of conſcience in the wicked, which generally enſue upon ſin committed by them. Theſe feares cannot be ſtricken into any without ſome intelligent and underſtanding nature, which beholdeth and reſpecteth all humane affairs, eſpecially ſeeing the wicked cannot eſcape: Therefore there is ſome revenger of ſins and wickedneſſe, who is God, and who inflicteth thoſe horrours,Rom 1.18. & 2.15. and alſo who knoweth and regardeth all things, even the ſecrets of men: The wrath of God is revealed from heaven againſt all ungodlineſſe and unrighteouſneſſe of men. And Juvenal writing unto a friend of his, ſome way to comfort him for the loſſe which hee had ſuffered by truſting too much a couſening and perjured Merchant: Why, ſaith hee, doſt thou think ſuch fellowes to have eſcaped, whoſe mind, being conſcious and guilty of the deed, poſſeſſeth them with astoniſhment? &c.

Rewards and puniſhments. Rewards and puniſhments. He that at all times and in all places adorneth vertue with rewards, and draweth the wicked to puniſhment, he muſt needs rule all mankind with his providence: But God yeeldeth more pleaſant ſucceſſes and events to the good, which live with moderation and ſoberly, even to thoſe that are without the Church, and puniſheth hainous offences with grievous puniſhments in this life; yea, when men wink at them: Therefore God ruleth and governeth the whole world by his providence. The righteous ſhall rejoyce when hee ſeeth the vengeance: Pſal. 58.9, 10. & 94 10. hee ſhall waſh his feet in the bloud of the wicked. And men ſhall ſay, Verily there is fruit for the righteous; doubtleſſe there is a God that judgeth in the earth. He that nurtureth the heathen, ſhall not he puniſh? Like unto this is the heathen Poets Axiome; Such things as a man doth, ſuch an end and fruit thereof ſurpriſeth him.

The maintenance and preſervation of Common-weals. The order and preſervation of Common-weals. He that ordereth and ſetleth the Empires and States of the whole world, preſerveth and maintaineth them againſt the power, hatred, ſleights, furies of divels, tyrants, and wicked men (which are far moe in number then the good, and wiſh rather the ſuppreſſion, then the maintenance of lawes,) and at his pleaſure altereth and tranſlateth them; it muſt needs be that he taketh care of, and guideth the affairs, counſels, and actions of men: But it is God, who alone is able to perform, and doth perform theſe things; for none, beſides him, is mightier then the divell; and the order of Common-weales and Kingdoms doth alwaies continue: Therefore God governeth all things by his providence. By me Kings reign, and Princes decree juſtice. Prov. 8.15. Dan. 4.14. That living men may know, that the moſt High hath power over the kingdome of men, and giveth it to whomſoever hee will, and appointeth over it the moſt abject among men. And Tully ſaith in a certain Oration,Pro Rabir. Common-weals are governed far more by the aid and aſſistance of God, then by mans reaſon and counſell.

Heroicall inſtincts. The vertues and ſingular gifts, or heroicall inſtincts, and the excellency of Artificers, which God beſtoweth for the univerſall good and preſervation of mans ſociety. And theſe things are far greater, then that they can proceed from a thing meerly ſenſible, without underſtanding; and more excellent, then that they ſhould be given of nothing, or gotten by men: nay rather, when God will do things for the preſerving of mans ſociety, hee giveth us men indued with heroicall and noble vertues, inventers of arts and ſciences, Princes valiant, good, and wiſe, and other the like fit and able inſtruments: and contrary, when he will puniſh us for our deſerts, he taketh away again ſuch profitable and preſerving inſtruments from us: Therefore there is ſome diſpoſer of theſe good things, and ſo the governour of humane affairs: The Lord ſtirred up the ſpirit of Cyrus. Eſdras 1.1. Iſa. 3.2. Dan. 2.21. The Lord taketh away the ſtrong man, and the man of war, the judge, and the prophets. He giveth wiſdome to the wiſe, and underſtanding to thoſe that underſtand.

Fore-telling of things to come. The prediction and ſignification of events, or of things to come, and the excecution or accompliſhment thereof. He that of himſelf doth fore-ſhew certainly unto men things to come, doth not only fore-ſee thoſe things, but alſo cauſeth them, and hath the whole nature of things ſo in his power, that nothing can be done without his will and pleaſure: But God alone doth of himſelf certainly fore-ſhew things to come: Therefore he doth not only fore-ſee them, but alſo cauſeth them, either by his own proper effecting them or permitting them to be effected by others; and therefore governeth humane affairs: m 23.19. De Divinat. Hath he ſaid, and ſhall he not do it? And Tully ſaith, Are there gods, and do they not ſignifie or fore-tell things?

The ends or finall cauſes of all things. All things in the whole world, both great and ſmall, are not onely ordained, but are alſo done, and tend to their certain and appointed ends: Therefore it is God, who by his wiſdome and power, as hee deſtineth all things to their ends, ſo alſo doth bring them thereunto:Matth. 4.4. Man liveth not by bread onely, but by every word that proceedeth out of the mouth of God.

Reaſons drawn from the properties or nature of God.

1. Becauſe there is a God. THere is a God: Therefore there is providence. For, that God ſhould not rule and govern the world created by him, hath flat repugnancy with the nature of God, (for the world can no more conſiſt without God, then be created without him) and they who deny providence, deny God to be God, and take away all religion. From his omnipotency. He is omnipotent, who hath all things ſo in his own power, that with every thing he may do what he will, and without his wil nothing can be done: But God is omnipotent: Therefore he hath the whole nature of things in his power, and effectually moveth and governeth all things at his own pleaſure. From his infinite wiſdome. It is the property of a wiſe governour to let nothing of that which hee hath in his power to be done without his will and counſell: God is moſt wiſe, and hath all things in his power, and is preſent with them: Nothing therefore is done in the world without Gods providence. From his exceeding juſtice. God is moſt juſt, and Judge of the world: Therefore hee, in ruling the world, giveth rewards unto the good, and inflicteth puniſhments upon the wicked. From his perfect goodneſſe. God is moſt good: But that which is moſt good is moſt communicable: Therefore as God of his infinite goodneſſe created the world, to the end he might communicate himſelfe unto it; ſo by the ſame his goodneſſe doth hee preſerve, adminiſter, and rule the world created. Becauſe hee is the authour of all good. Every poſitive thing, and all good is from God, as the firſt cauſe and chief good; and not only ſubſtances, but all their motions and actions are a certain poſitive thing, and good: Therefore all motions alſo have God their firſt cauſe, and are done by his will. Becauſe he is the maker and diſpoſer of the meanes which bring to every end. He that willeth the end or conſequent of any event, willeth alſo the mean or event which goeth before: But God willeth the ends of all things which are done: Therefore he willeth alſo all precedent events, either ſimply and abſolutely, or in ſome ſort and reſpect. Becauſe hee is the firſt cauſe. God is the first cauſe of all things: Therefore all things depend on him. From his unchangeable fore-knowledge of all things. An unchangeable preſcience or fore-knowledge dependeth of an unchangeable cauſe: God fore-knoweth all things unchangeably from everlaſting: Therefore this his fore-knowledge muſt depend of an unchangeable cauſe. But there is no unchangeable cauſe beſide the will of God: Therefore all things depend and are governed of the will of God. The ſumme of all is this: God is almighty, moſt wiſe, moſt juſt, and moſt good: Therefore he ordained and created nothing without ſome eſpeciall end and purpoſe, neither ceaſeth he to guide and direct his works unto thoſe ends for which he hath appointed them, neither ſuffereth he thoſe things to be wrought by chance, which he hath made and ordained to the manifeſtation of his glory: Theſe things haſt thou done, and I held my tongue; Pſa. 50 21. & 77.9 and thou thoughtest wickedly, that I am even ſuch a one as thy ſelfe, &c. Hath God forgotten to be gracious? My counſell ſhall ſtand, and I will doe whatſoever I will. Iſa. 46. 10.

2. What the Providence of God is.

PReſcience or fore-knowledge, and providence and predeſtination differ each from other; Preſcience is the knowledge of God whereby he fore-ſaw from all eternity, not only what himſelfe would doe, but alſo what other his creatures by his permiſſion would alſo do: as namely, that they would ſin. Providence and predeſtination, although they both concern the things which God himſelfe would work and accompliſh, yet herein they vary, in that providence extendeth it ſelf unto all the works and creatures of God; but predestination properly reſpecteth reaſonable creatures: For,What predeſtination is. Predeſtination is the moſt wiſe, eternall, and unchangeable decree of God, whereby he deputed and deſtined every man, before he was created, to his certain uſe and end; as hereafter in its due place ſhall be more copiouſly declared. But providence is the eternall, moſt free, unchangeable, What providence is. moſt juſt, wiſe, and good counſell of God whereby he worketh all good things whatſoever are found in all creatures, and permitteth alſo evill things to be done, and directeth all things both evill and good, to his glory, and the ſafety of his choſen.

1. Counſell. Pſal. 33.11. Iſa. 46.10. Heb. 6 17. Iſa. 14.26. & 19.17. & 28.29. Jerem. 32.19. & 50.45. Acts 2.23. Epheſ. 1.11. The explication and confirmation of each part of this definition ſeverally. Counſell.) The providence of God is called in Scripture the counſell of God: The counſell of the Lord ſhall endure for ever. My counſell ſhall ſtand. God willing to ſhew the ſtableneſſe of his counſell. Out of theſe teſtimonies it is cleer and apparant, that we are to underſtand by the name of providence not only the bare ſcience or knowledge of things preſent and to come, but alſo the decree and effectuall will of God: for the name of counſell comprehendeth both; to wit, An understanding, or preſcience and fore knowledge of things to come, or to be done, and of the cauſes for which they are,Two parts of Gods providence. 1. His knowledge. 2. His decree. or are not to be done. Likewiſe, A will effecting or working a thing for certain cauſes, and that in due time and order. Providence therefore is not the bare fore-ſeeing or fore knowledge, but the fore-knowledge together with the will of God: even as 〈 in non-Latin alphabet 〉 , which wee tranſlate providence, ſignifieth with the Greeks both a knowledge and a care of things.

2. Eternall. Eternall.) Becauſe ſeeing neither the ignorance of any thing, nor increaſe of knowledge, or change of wil falleth into God, it is certain that hee knew and decreed all things from everlaſting: The Lord hath poſſeſſed me in the beginning of his way. Prov. 8.22. Iſa. 40.10. Epheſ. 1.4. 1 Cor. 2.7. Which declare the last things from the beginning, and from old the things that were not done. Hee hath choſen us in Chriſt before the foundation of the world. Wee ſpeak the wiſdome of God which he had determined before the world.

3. Moſt free. Most free.) That is, a decree which was made from everlaſting, of all things and events, as it pleaſed him of his great wiſdome and goodneſſe, when he had perfect power otherwiſe to have directed his counſell, or elſe to have omitted it, or to have things otherwiſe then he decreed to do them by his counſell:Pſal. 115.3. Jer. 18.6. He doth whatſoever he will. As the clay is in the potters hand, ſo are you in mine hand.

4. Unchangeable, 1 Sam. 15.29. Malac. 3.6. Unchangeable.) Becauſe neither errour of counſell, nor any change or mutation falleth into God; but what he hath once decreed from everlaſting, that, as being moſt good and right, doth he will everlaſtingly, and at length bring to paſſe. The Strength of Iſrael will not lie nor repent. I am the Lord, I change not. So Numb. 33.10. Job 23.13. Pſal. 33.13. Prov. 19.21. Iſa. 14.24, 25, 26, 27. & 46.10. Ezek. 12.28. James 1.17. Rom. 11.29. Heb. 6.17.

5. Moſt wiſe. Job 12.13. Moſt wiſe.) This is ſhewed both by the wonderfull courſe of things and even s in the world, and by the Scripture it ſelf: With him is wiſdome and ſtrength, hee hath counſell and understanding. Rom. 11.33. O the depth of the wiſdome and knowledge of God! So 1 Sam. 16.7. 1 King. 8.39. 1 Chro. 28.9. Pſal. 33.11. Job 36.23. Pſal. 33.15. & 139.1, 2, 3, 4, 5, 6. & 147.5. Prov. 8.30.

6. Moſt juſt. Moſt juſt.) Becauſe the will of God is the only fountain and the chiefe rule of juſtice, and is manifeſted and declared in the law. Whatſoever therefore God will, or hath decreed, or doth work, it is ſimply and in it ſelf juſt, whether wee know, or not know the manner,2 Chron 17.2. how it is juſt: There is no iniquity with the Lord our God, neither reſpect of perſons. So Nehem. 9.33. Job 9.2. Pſalm. 36.7. & 119.137. Daniel 9.7, 14.

7. Effectuall in working. Whereby God worketh.) This is added, that wee may know the counſell of God not to be idle, but effectuall and forcible in working: For God not only once created things, and beſtowed on them a vertue and force whereby to work, but alſo doth preſerve and move, by his preſence and continuall working, all things at his pleaſure,John 5 17. according as Chriſt ſpeaketh, My Father worketh hitherto, and I worke. No creature, whether great or ſmall, can either be, or move, or doe, or ſuffer any thing,Acts 17.28. except God effectually preſerve, move, and govern it. In him wee live, and move, and have our being. And God worketh all things by his ſole and eternall will, without any labour or motion: for to will in him, is both to be able, and to doe: and contrarily, his power and action is his very eternall and unchangeable will: For in God the will is not diſ-joyned from his efficacy and working, as it cometh to paſſe in creatures. The working or operation of God is two-fold; generall, The generall and ſpeciall working of God. whereby he ſuſtaineth and governeth all things, eſpecially mankind. Speciall, whereby he beginneth the ſalvation of his choſen in this life, and perfecteth it in the life to come:1 Tim. 4.10. Rom. 8.14. Pſal. 33.16. The immediate working of God. God is the Saviour of all men, eſpecially of thoſe that beleeve. As many as are led by the Spirit of God, they are the ſons of God. The eyes of the Lord are over the righteous. Another diviſion there is of Gods working, whereby it is divided into immediate and mediate working. Immediate working is, When beſide, or contrary to the meanes and order ſetled by him in nature, hee worketh what hee will; as in all miracles, which are deſcribed and declared to this end, that wee might learn, that God doth work moſt freely, either by means, or without them: For that all thoſe miracles are not wrought without divine power, both experience teacheth us (inaſmuch as they cannot bee wrought by the power of any creature;) and the Scripture witneſſeth:Pſal. 136.4. Exod. 8.19. Gods mediate working. Deut. 8.3. Iſa. 38.21. Syrac. 38.1. as, Which only doth great wonders. This is the finger of God. Mediate working is, When God by creatures or ſecond cauſes produceth thoſe effects, to which thoſe creatures or cauſes are by the accuſtomed and common order of nature fit, and ſo made of God: as when hee ſuſtaineth us by nouriſhments and driveth away diſeaſes by medicines. Take a lump of dry figs, and lay it upon the byle, and hee ſhall recover. So likewiſe God by his word written, read, heard ſheweth unto us both his will and himſelfe:Luke 16.26. They have Moſes and the Prophets, let them hear them. Moreover, The mediate working or action of God is done ſometimes by good, His mediate working ſometimes by good means, ſometimes by bad. ſometimes by vicious and ſinfull inſtruments, as well naturall as voluntary: Yet ſo, that the work of God in them, and by them, is alwayes moſt good, moſt juſt, and moſt holy: For the goodneſſe of Gods works depends not upon the goodneſſe, wiſedome, and rightneſſe of the inſtrument, but of God. As touching good inſtruments, that by them God worketh very well, there is no controverſie among the godly: but of evill inſtruments, all think not the ſame. Nevertheleſſe yet, except wee will deny, 1. The trials and chaſtiſements of the godly, or, 2. The puniſhments of the wicked, which are done by the wicked, both to be just, and to proceed from the will, power, and efficacy of God; as alſo, 3. The vertues, and ſuch actions and deeds of the wicked as have been for the ſafety of mankinde, to be the gifts and bleſſings of God; that is, except wee will deny that God is a juſt Judge of the world, and powerfull in operation, and the efficient of all good things; we muſt needs doubtleſſe confeſſe, that God doth alſo execute and accompliſh his juſt and holy works and judgments by evill and ſinfull inſtruments:Gen. 37 28. Num 23.8. Deut. 13.3. 1 Sam. 16.14. 2 Sam 15.12. & 16.12. So God ſendeth Joſeph into Egypt by his wicked brethren, and the Midianites: bleſſeth Iſrael by Balaam: tempteth the people by falſe prophets: vexeth Saul by Sathan: puniſheth David by Abſalom, and by the curſes of Shemei: Salomon by rebellious Jeroboam: Roboam, by the traiterous people of Iſrael: trieth Job by Sathan, and the Chaldees:1 King. 11.31. & 22.15. Job 1. & 2. 1 Chron. 6.15. carrieth away into captivity Judah and Jeruſalem by the hand of Nebuchadnezzar.

All good things done by the will of God. He worketh all good things.) Even in all creatures, both great and ſmall, he worketh good things. So that not only he doth ingender and preſerve in them a generall power and force of working, but doth alſo effectually move them, ſo that without his will being effectuall and working, that power and force never in any thing ſheweth forth it ſelf, or is brought into act; that is, not only all force of working, but alſo the act and operation it ſelf is in all creatures from God, as the efficient thereof, and directer: For, by the name of good are underſtood,What things are ſaid to be good. 1. The ſubſtances and natures of things. 2. Their quantities and qualities, forces or powers, or inclinations. 3. Habits and faculties of the mind conformed to the will of God. 4. Motions, actions, and events, as they are motions, and agree with the law of God. 5. Puniſhments, as they are the execution of Gods juſtice, are inflicted by God the moſt juſt and righteous Judge of the world. All theſe, ſith they are either things created of God, or ſomething ordained by him, and agreeing with his divine law and juſtice, they muſt needs partake both of the nature of good, and proceed from their efficient, and by his providence continue and be directed.

God permitteth evill things.9. He permitteth alſo evill things to be done.) Evill is twofold: the one of crime or offence, which is ſin; the other of pain or puniſhment, which is every deſtruction or affliction, or forſaking of the reaſonable creature, inflicted by God for ſin. Example of each ſignification and meaning is, If this nation, Jerem. 18.8. against whom I have pronounced, turn from their wickedneſſe, I will repent of the plague that I thought to bring upon them. But now, becauſe the evill of pain or puniſhment, The evill of puniſhment is a morall good, and is done by God for three cauſes. being the execution of the law, and declaration of Gods juſtice, is indeed naturally evill, as it is a deſtruction of the creature; but is, in a conſideration a morall good, as it is agreeing with the order of Gods juſtice: this ſort of evils alſo, not onely as it is an action or motion, but alſo as it is a destruction or affliction of ſinners, is to be aſcribed to God, as authour and efficient thereof: 1. Becauſe hee is the firſt cauſe and efficient of all good things. Now all evill of puniſhment or pain, as it is a puniſhment, doth partake of the nature of morall good, becauſe the law and order of Gods juſtice requireth the puniſhment of ſin, and they are the execution or declaration of Gods juſtice: Therefore God is the authour of puniſhments. 2. Becauſe it is the part of a Judge to puniſh ſin: and becauſe God is Judge of the world, and will be acknowledged the maintainer of his juſtice and glory:2 Chron. 19.6. Yee execute not the judgments of man, but of the Lord. 3. Becauſe the whole Scripture with great conſent referreth both the puniſhments of the wicked, and the chaſtiſements, and exerciſes, and martyrdomes of the godly, as alſo the paſſion and death of the Son of God himſelfe, which is a ſacrifice for the ſinnes of men, to the effectuall and forcible working of the will of God. As, There is no evill (to wit,Amos 3.6. of puniſhment) in the city which the Lord hath not done. I the Lord make peace, and create evill. Iſa. 45.7. Wherefore wee account in the number of good things the puniſhments of the wicked, and Gods judgments: which God not onely by his unchangeable decree will have done, but alſo doth them by his effectuall power and will. For although the deſtruction be evill in reſpect of the creature who ſuffereth it, yet it is good in reſpect of the law and order of divine juſtice exacting it, and in reſpect of God moſt juſtly inflicting it, and executing as it were the proper and peculiar work of the Judge of the world. Object. 1. God made not death. Anſw. True, not before ſin,Wiſd. 1.13. when he created all things. Object. 2. Thy deſtruction is of thy ſelfe, Iſrael. Anſ. True,Hoſ. 13.9. as concerning the deſert; but as concerning the effecting or inflicting of their puniſhments, it is from God. Object. 3. He will not death. Anſ. Ezek. 18.13. & 33.11. God will, and will not death. He will not death with a deſire of deſtroying, or that hee delighteth in the deſtruction, vexation, or perdition of his creature; neither would hee it, or would effect or cauſe it, if it were nothing elſe but a deſtruction and perdition. But he willeth it, and worketh it, and delighteth in it, as it is the puniſhment of ſin, and the execution of his juſtice,Iſa. 1.24. Pſalm 2.4. Prov. 1.26. or the delivery of his Church, or a chaſtiſement, or tryall, or martyrdome, or ranſome. Obj. 4. He will that all men ſhall be ſaved. 1 Tim. 2.2, 4. 2 Pet. 3.9. Anſ. All men, that is, all ſorts of men: For out of all ſorts of men he chuſeth his choſen.

Now,Evill of crime, as it is ſuch, God doth only permit, and not will. James 1.13. Of evill of crime or offence, there is another conſideration: For, Theſe, as they are ſins, or evils of crime, are not conſidered as good. And Saint James ſaith of them, Let no man, when hee is tempted (that is, when hee is ſolicited to evill) ſay, that hee is tempted of God: Therefore God neither intendeth them in his counſell and purpoſe, neither alloweth, nor worketh, nor furthereth, but only ſuffereth or permitteth them to be done of divels and men; that is, doth not hinder them from being done, when yet he could hinder them: partly to ſhew in puniſhing them his juſtice, and partly to ſhew in pardoning them his mercy:Gal. 3.22. Rom. 9.17. The Scripture hath concluded all under ſin, &c. For the ſame purpoſe have I ſtirred thee up, &c. But in the mean ſeaſon the forſaking of his creature, or depriving him of divine light and rightneſſe, and the action it ſelfe, which divels and men ſinning doe againſt the law and will of God, hee notwithſtanding by his generall providence and efficacy willeth and moveth; but to ſuch an end as doth beſt agree with his nature, law, juſtice and goodneſſe, whether it be known or unknown to us: Therefore ſins are truly ſaid to be done, not by the will or working, but by the permiſſion of God. The word permiſſion in this place is to be retained, becauſe both it and others of the ſame force are ſometimes found in the Scripture;Gen. 20.6. & 31.7. Judg. 3.1. Pſam 105.14. Acts 14.16. as, Therefore ſuffered I thee not to touch her. God ſuffered him not to hurt mee. He ſuffered no man to do them wrong. Theſe now are the nations which the Lord left, that hee might prove Iſrael by them. Who in times paſt ſuffered all the Gentiles to walk in their own wayes. But yet wee muſt expound it aright out of the Scriptures, leſt wee detract from God a great part of the government of the world, and humance affairs: For God neither willeth, nor willeth not ſins ſimply; but in ſome reſpect hee willeth, and in ſome reſpect he willeth not, but only permitteth them. Which, that it may the better be underſtood,Sin is alwayes both in a good ſubject, and to a good end directed by God. we muſt know, that in every ſin or evill of crime are two things; namely, The materiall, or ſubject, and the formall; that is, the corruption it ſelfe, or defect of rightneſſe, ſticking and inherent in the ſubject. The ſubject is a thing poſitive, or a thing in nature, as an inclination, action; and therefore doth it partake of the nature of good, and is wrought and moved by God: But corruption is not wrought by God, but came unto the ſubject by the will of divels and men forſaking God: Wherefore no ſin can be, or be imagined, which is not in ſome good thing, and had adjoyned unto it ſome conſideration and reſpect of good. Otherwiſe, God for his infinite goodneſſe would not ſuffer it to be done, neither ſhould it be deſired of any, neither ſhould at all be: ſo that it is truly ſaid, That there cannot be put any thing which is the chief and extreme evill, that is, ſuch as doth take away good wholly: for it ſhould not be deſired but under ſome ſhew and apparency that it had of good; neither ſhould it have a ſubject wherein to be, and ſo ſhould deſtroy it ſelf. But albeit evill is alwayes joyned with good,Sin alwayes is to be diſcerned from good. and doth concurre with it in the ſame actions or inclinations; yet theſe two things are diligently to be ſevered and diſcerned, neither is the work of the Creatour to be confounded with the work of the creature ſinning: leſt either God thereby be made the cauſe of ſin, or the greateſt part of the government of the world and humane affairs be taken from him.

In ſin God effectually willeth,Hereby may we underſtand, How far forth God willeth ſin, and how hee willeth not, but permitteth it. The ſubject or matter.He willeth therefore ſins, As concerning their matter, that is, the actions themſelves of men ſinning, motions and inclinations to objects; as they are only ſuch, God willeth, worketh, and directeth them: for both they partake of the nature of good; and if God ſimply would them not, they ſhould not at all be done. The ends. As concerning the ends whereunto God deſtineth thoſe actions which are ſins; that is, he willeth the actions of ſinners, as they are the puniſhments of the wicked, or chaſtiſements, or tryals, or martyrdomes of the godly, or the ſacrifice of the Son of God for the ſins of men: But theſe ends are moſt good, and moſt agreeing with the nature, juſtice, and goodneſſe of God: Therefore God (the firſt cauſe of all good) willeth, intendeth, and worketh theſe in the ſins or actions of the wicked; and by a conſequent, alſo the actions themſelves which the wicked doe in ſinning; and by which, as means, God attaineth to thoſe ends. The forſaking of his creatures. As concerning the withdrawing of his grace, that is, his divine light and rightneſſe: This withdrawing is an action proper to God, namely, his eternall and forcible working will, deſtining whom it will to be forſaken. It is alſo juſt and holy, becauſe God is bound to none: and becauſe it is either the exploration & tryall of the creature, or the puniſhment of ſinne. And this withdrawing once being put, the inclinations, motions, and actions of the creature cannot but erre and ſwerve from the law of God, and be ſins. Now as the inclinations, The corruption of the action or inclination, God will not, but permitteth. motions, and actions of ſinners are ſins, that is, are repugnant to order and nature, and ſwerve from the law of God, becauſe they are done without the knowledge of Gods will, & purpoſe of obeying him: ſo God neither willeth, nor ordaineth, nor alloweth, nor commandeth nor worketh, nor furthereth them: but forbiddeth, condemneth, puniſheth, and ſuffereth them to be committed of his creatures, and to concurre with his moſt juſt decrees, judgments, and works: thereby to ſhew, how neceſſary and needfull for the creature is the grace of the holy Ghoſt to flye ſin, and to manifeſt his juſtice and power in puniſhing ſin. Wherefore the permiſsion of ſin is no idle permiſsion, or a ceſſation & ceaſing of Gods providence and working in the actions of the wicked, as if they did depend only upon the will of the creature: but this permiſsion is of efficacy, and worketh. It is permiſsion, as concerning the formall cauſe of ſin, that is, corruption it ſelfe, which the creature hath of it ſelfe, not by any affection or working of God: but it is of efficacy, and working, as concerning the motion and actions of the creature ſinning, which God effectually willeth, and moveth as alſo concerning the withdrawing of his grace, and the ends whereunto he deſtineth, directeth, and bringeth the actions of them that ſin.Three cauſes why God is ſaid to permit ſinne. God then is ſaid to permit ſin, 1. Becauſe his will, whereby he will have ſome one worke done by a reaſonable creature, hee doth not make knowne unto him. 2. Becauſe he doth not correct and incline the will of the creature to obey in that worke his divine will, that is, to doe it to that end which God will, by either generall or ſpeciall commandement. Theſe two are ſignified, when God is ſaid to withdraw from his creature his grace, or ſpeciall working; to forſake him: to deprive him of light or rightneſſe, or of conformity with the law: to leave him in naturall blindneſſe and corruption: to will and permit, that, together with the action (which God worketh by his creature, and in reſpect of God moſt juſt) the ſin of the creature may concurre, by the comming whereof, that action in reſpect of the creature, is made evill, and highly diſpleaſing God. 3. Becauſe notwithſtanding, God ſo moveth, inclineth, and ruleth by his ſecret and generall providence the will and all the actions of the creature ſo forſaken, as that by the creature ſinning, himſelfe doth execute the moſt juſt decree of his owne will. For ſuch is the liberty, wiſedome, goodneſſe, and power of God, that no leſſe by vicious, than by good inſtruments, he mo t well, juſtly, and holily worketh what he will. Neither is Gods worke, by reaſon of either the goodneſſe, or badneſſe of the inſtrument, more or leſſe good: as neither the worke of the wicked men is made good, for that God doth well uſe it. For God doing in all things what he will, willeth alwayes, & doth that which is right.The creature worketh together with God working well, if God correct him. Now that together with him working well the creature may alſo worke well, it is neceſſary that the ſpeciall working of God therin concurre with his generall working, that is, that he correct the creature by his ſpirit. When as therefore God doth move the creature only by a generall working, and not by a ſpeciall, the creature doth neceſſarily, though yet freely, ſwerve and defect from rightneſſe, God himſelfe notwithſtanding working holily, and accompliſhing by his creature the juſt & good worke of his will and providence.

God correcteth whom he will.If any man demand, why then God doth not correct vicious inſtruments, that God uſing them well, themſelves alſo may worke well? God himſelfe anſwereth him, I will have merry on whom I will have mercy: O man, Exod. 33.19. Rom. 9.15.20. & 11.35 who art thou that pleadest against God? Hath not the Potter power of the clay? who hath given unto him firſt, and it ſhall be recompenced? God performeth nothing of duty, but all of mercy unto his creatures. It is free therfore to him, to do what, and in what ſort, & how far forth, and to whom he will, according as it is ſaid. Is it not lawfull for me to doe as I will with mine owne? Math 20.15. What permiſsion 15.

Permiſsion therefore is the withdrawing of the grace of God, whereby God, when hee executeth the decrees of his will by reaſonable creatures, 1. Either doth not open his will, wherby he would have that worke done, to the creatures. 2. Or doth not incline the will of the creature to obey his will in that action. Or, Permiſsion is the ſecret providence, or will & power of God, 1. Whereby he effectually willeth, moveth, and moderateth the motions & actions even of men ſinning, as they are actions and puniſhments both of them and others: 2. But ſin it ſelfe he neither willeth, nor worketh, neither yet hindereth it, but in his juſt judgment ſuffereth it to concurre with their actions. 3. And this alſo he uſeth to the illuſtrating of his glory. This deſcription of Gods permiſsion of ſins, Permiſsion of ſin confirmed by ſundry places of Scripture, according as it was before deſcribed. Pſal. 5.4. is confirmed by many places of Scripture: For firſt, that God neither, willeth, nor worketh ſins, as they are ſins, is confeſſed by all the godly, and all ſuch as are of found judgment: ſeeing both the infinite goodnes of God cannot be the cauſe of evill, which hath in it no reſpect and quality of good: and God himſelfe doth often avouch this of himſelfe, I am not a God that loveth wickedneſſe: Neither are there fewer places of Scripture, which teach moſt clearly, that the actions of the wicked, which they doe when they ſin, are done and ruled, though by the ſecret, yet by the good and juſt will of God: Joſeph ſaith, Gen. 45.8. That he was ſent of God into Egypt. We learne, Exod. 7. & 10. & 11. Deut. 2. Joſ. 11. Judg. 3. & 4. that the indurating & hardning of Pharaoh & other enemies of the Iſraelites, was wrought by the Lord, and that to this end, thereby to puniſh his enemies, and to ſhew forth his glory. 2 Sam. 12.11. & 16.10. & 24.1. Job 12.25. Pſal. 119.10. Eſay 20.6. & 63.17. Lam. 3.37. Jer. 48.10. Acts 2.23. & 4.28. Rom. 11.8. & 13.23. Theſe & the like places of holy Writ doe ſhew by two reaſons or arguments, That God did not permit without ſome working alſo of his owne, but did effectually will that working of Pharaohs will and others, whereby they oppoſed themſelves againſt Iſrael. For, 1. Theſe Scriptures referre the cauſe of their indurating wrought by themſelves, to an indurating wrought by God, that is, that therefore they would not the diſmiſsing of the people, or the entering of a peace or league with them, becauſe God did incline their wils to this, that they ſhould not will it. 2. Theſe Scriptures adde further the finall cauſes of this counſell and purpoſe of God; even that his enemies might be puniſhed, and the glory of God magnified. For ſeeing God would the ends, hee would alſo moſt juſtly the means, by which he would come unto them: the Kings notwithſtanding, and people themſelves neither reſpecting, nor knowing it, neither being inforced or conſtrained thereto, and therefore ſinning, and periſhing through their owne fault and demerit. Moreover, by theſe few and other infinite places of Scripture, it is apparent, that God, though by his ſecret, yet effectuall conſent, motion, & inſtinct, doth moſt juſtly work thoſe actions or works by his creatures, which they with ſin perform: for becauſe that they being deſtitute of the grace of the holy Ghoſt, either are ignorant of the will of God concerning thoſe works: Or, when they doe them, they reſpect not this, to execute the knowne will or commandements of God, but to fulfill their own luſts, againſt the law of God: Therefore they working together with God, work ill, when God worketh well by them. For neither doe the creatures therefore ſin, for that God doth by their will and actions execute his judgments (for then alſo ſhould the good Angels ſin, by whom God ſometimes puniſheth the wickedneſſe of men) but becauſe in their action they have no reſpect to Gods commandement, neither doe it to that end, as thereby to obey God. Further, that God doth in ſuch ſort permit ſin,Permiſsion is the withdrawing of Gods grace. as that he doth not illighten their minds with the knowledge of his will, or doth not bend their hearts and wils (which by his arcane and ſecret efficacy, he inclineth whither himſelf liſteth) unto this, as, for the obeying of God, to purſue or flie theſe or thoſe objects; that is, doth not conforme the wils of ſinning creatures to his will,Rom. 14.23. Deut. 13.1, 2, 3. theſe ſayings of Scripture witnes: Whatſoever is not of faith, is ſin. If there ariſe among you a Prophet or a Dreamer of dreames, ſaying, Let us goe after other gods, thou ſhalt not hearken unto the words of the Prophet; for the Lord your God proveth you. Ye have ſeen all that the Lord did before your eyes in the land of Egypt, &c. Yet the Lord hath not given you an heart to perceive, Deut. 29.2, 4. 1 Sam. 24.14. and eyes to ſee, and eares to heare, unto this day. Wickedneſſe proceedeth from the wicked, All things preſent, paſt, and to come, are done by God. but mine hand ſhall not be upon thee.

9. And directeth all things both evill and good.) All things, I ſay, whatſoever are paſt ſince the beginning of the world, or are now preſent, or are to come throughout all eternity. Remember the former things of old: for I am God, Eſay 46.5. and there is none other God, and there is nothing like me.

To his glory. To his glory.) That is, to the manifeſting and magnifying of his divine juſtice, power, wiſdome, truth, mercy, and goodneſſe.

To the ſafety of his choſen. And to the ſafety of his choſen.) That is, to the life, joy, wiſdome, righteouſneſs, glory, & everlaſting felicity of his Church. And that to theſe ends (even to the glory of God, & ſafety of his choſen) all the counſels & works of God, & in them alſo the puniſhments of ſin, are referred of God, ought to be out of controverſie: ſeeing in all them is beheld the glory of God, and his fatherly care towards his Church. The heavens declare the glory of God, and the firmament ſheweth his handy work. Pſal. 19.1. Eſay 48.9. Rom 8.28. John 9 3. Exod. 9.16. Rom. 9.17, 22, 23. Eze. 16.61, 62, 63. Galat. 3. For my names ſake will I deferre my wrath. We know that all things work together for the best, unto them that love God. Neither hath this man ſinned, nor his parents, but that the works of God ſhould be ſhewed in him. God uſeth alſo ſin or corruption it ſelf (which yet himſelfe worketh not, but ſufferreth to concurre with his own action in the wicked.) 1. To ſhew forth both his juſtice in puniſhing it, and his mercy in remitting it. 2. To work in us a hatred of ſin, true humilty, and an imploring of Gods grace, and thankfulnes for our delivery from ſin and death. The Lord hath made all things for his owne ſake, Pro. 16.4. even the wicked but not wickedneſſe) for the day of evill.

The degrees of Gods providence, whereby he tendereth the whole world, and eſpecially mankinde, his choſen. We are further to conſider the degrees of Gods providence. For he reſpecteth indeed, and governeth all his creatures, but eſpecially mankinde, as being the chiefe and principall amongſt his works, and which being created according to his image hee hath adorned with very many benefits above all other creatures: And in mankinde eſpecially thoſe, whom he hath elected and choſen to eternall life, whom with the bleſſed Angels he maketh an everlaſting Church, that in them hee may dwell, as in his Temple and habitation, and therefore doth ſo guide and rule them in the whole race of their life, as that all things muſt ſerve for their ſafety.

Now have we explicated and made plain the definition of Gods providence, whereout ariſeth a Queſtion greatly to be conſidered: which is, Whether Gods providence extendeth it ſelf to all things. Anſ. Yea.The providence of God is the governing & guiding of every particular thing. to every litle thing doth the providence of God extend it ſelf. And that all things, both the greatest and the ſmalleſt of them, are ruled by the providence of God, and that his providence is extended to all actions and motions of all creatures, even of thoſe that ſin; ſo that all things, whatſoever are done, come not to paſſe but by the eternall counſell and purpoſe of God, either working them, as they have a reſpect and quality of good in them, or permitting them, as they are ſinnes, but moderating and governing all things, even ſin it ſelf, and directing them to his glory, and the ſafety of his choſen, is evident by this definition. But whereas this doctrine is either unknowne unto many, or contradicted by many, it requireth a more ample declaration, and ſounder confirmation out of Scripture. That all things therefore, whether ſmall or great, are ordered by Gods providence, is confirmed both by very many teſtimonies of Scripture, and alſo by reaſons drawne from the nature of God.

Teſtimony of Scripture for Gods providence.Of the teſtimonies which may be alledged for confirmation hereof, there are certain orders and ranks: For, ſome are univerſall and generall, which teach, that all events univerſally are ſubject to Gods providence. Some are particular, which prove, that each particular thing is ruled and guided by God. The former of theſe teſtifie and intimate Gods univerſall providence; the latter avouch and ratifie his ſpeciall providence. Now the particular teſtimonies concern either the creatures, or the events which daily befall the creatures: And the creatures which they concern are either unreaſonable, whether living, or without life; or reaſonable and voluntary agents, working either well or ill. The events alſo which they reſpect, are either contingent, or caſuall, or neceſſary. For the things which happen in the world are either caſuall, and depending on chance, in reſpect of us, who diſcry not their true cauſes: or contingent, in regard of their cauſes, which worke but with contingency: or neceſſary, by reaſon of their cauſes working neceſſarily in nature. Now to God nothing is caſuall or contingent but all things are neceſſary; although this neceſſity have a divers manner in reſpect of good and evill action.

A briefe Table of things ſubject unto Gods divine Providence. The whole world is governed by Gods providence; and in the whole world 1. All things univerſally and generally: which Providence is called univerſall, or Generall Providence. 2. Each particular thing ſpecially: which kind of Providence is termed Speciall or Particular Providence: And by this are directed in ſpeciall, 1. Every ſingular creature 1. Unreaſonable, of which ſort, ſome are 1. Living. 2. Without life. 2. Reaſonable, ſuch as are 1. Angels, 1. Good, working freely and willingly good. 2. Evill, working freely and willingly evill. 2. Men, 1. Good, working freely and willingly good. 2. Evill, working freely and willingly evill. 2. Every ſingular event, 1. Caſuall, 1. Good. 2. Evill. 2. Contingent, 1. Good. 2. Evill. 3. Neceſſary, 1. Good. 2. Evill.

Now to all theſe heads, as it were, and principles, adde we ſome ſuch teſtimonies as are moſt cleere and famous: for there are infinite.

Gods generall providence confirmed. Epheſ. 1.11. Acts 17.25. Num. 23.19. Nehem. 9.6. Eſay 45.7. Wiſd. 18.1. The univerſall and generall providence of God is witneſſed by theſe: Hee worketh all things after the counſell of his owne will. Hee giveth to all life and breath, and all things. Hath hee ſaid, and ſhall he not doe it? and hath hee ſpoken, and ſhall hee not accompliſh it? Thou hast made heaven and earth, and all things that are therein, the ſeas, and all that are in them. And thou preſerveſt them all. I forme the light, and create darknes: I make peace, and create evill; I the Lord doe all theſe things. Wiſedome reacheth from one end to another mightily, and comely doth ſhee order all things.

Gods particular providence over creatures renewed with reaſon. Ge. 45.8. & 50.20. Exod. 4.11. Joſ. 11.6. & 21.45. 2 Sam. 16.10. 1 Kings 22.20. Pro. 21.1. & 19.14 & 22.14. Eſay 10.5. Lament. 2.37. Dan. 4.32. Of the ſpeciall providence of God over reaſonable creatures, the hiſtory of Joſeph yeeldeth us notable teſtimonies. Ye ſent mee not hither, but God. When ye thought evill againſt mee, God diſpoſed it to good. Likewiſe the indurating and hardening of Pharaoh, Exod. 3.4, 7, 8, 9, 10, 14. Who hath given the mouth to man, or who hath made the dumbe, or the deafe, or him that ſeeth? Have not I the Lord? Therefore goe now, and I will be with thy mouth. The Lord ſaid unto Joſuah, Be not affraid for them, for to morrow about this time I will deliver them all ſlaine before Iſrael. There failed nothing of all the good things which the Lord had ſaid unto the houſe of Iſrael, but all came to paſſe. The Lord hath bidden him curſe David. Who ſhall entiſe Ahab, that he may goe and fall at Ramoth Gilead? and ſo forth: Thou ſhalt entiſe, and ſhalt alſo prevaile. The Kings heart is in the hand of the Lord: he turneth it whither-ſoever it pleaſeth him. A prudent wife cometh of the Lord. The mouth of ſtrange women is as a deep pit. He with whom the Lord is angry, ſhall fall therein. Likewiſe the Lord calleth the King of the Aſſyrians the rod of his fury. Who is he then that ſaith, and it commeth to paſſe, and the Lord commandeth it not? According to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can ſtay his hand, nor ſay unto him, What doeſt thou? Herod and Pontius Pilate, Acts 4.27. with the Gentiles, and the people of Iſrael gathered themſelves together, to doe whatſoever thine hand and thy counſell had determined before to be done.

His providence over creatures voide of reaſon. Pſal. 34.20. Job 37. Pſa. 104. & 134.7. Gen. 8.1. Pſal. 147.8, 9. Mat. 6.20, 30. Of his providence in creatures, which are without reaſon, whether they bee living or not living, teſtimonies are extant every where in the Sacred Scriptures. The Lord keepeth all the juſt mans bones. Likewiſe, Hee bringeth up the clouds from the ends of the earth, and maketh the lightnings with the raine, hee draweth forth the winde out of his treaſures. God remembred Noah, and made a winde to paſſe upon the earth. Which giveth to beaſts their food, and to the young Ravens that cry. Your heavenly Father feedeth the fowles of the aire. If God ſo clothe the graſſe of the field, ſhall hee not doe much more unto you?

4. Of the providence of God governing things contingent, fortu ing, and caſuall, theſe places of Scripture ſpeake: If a man hath not laid wait, 2. His providence over things caſuall & fortuning, Exod. 21.11. Mat. 10.21, 30 Jo 1.21. Prov. 16.33. Joſua 7. but God hath offered him into his hand, then I will appoint thee a place whither he ſhall flee. Are not two Sparrowes ſold for a farthing, and one of them ſhall not fall to the ground without your Father? Yea and all the haires of your head are numbred. The Lord hath given, and the Lord hath taken it, bleſſed be the Lords Name. The lot is caſt into the lap, but the whole diſpoſition thereof is of the Lord. Thus God openeth the theft of Achan by lot.

Gods providence in neceſſary events. John 19.36. Exod 12.46. Luke. 24.46. Marke 18.7. Mat. 24.2 . John 10.2 . Two neceſsities depending on Gods decree. Job 37.5, 6, 9, 10. Job 38.27, 28, 32. Pſal. 104.13, 14, 15. Of Gods providence in neceſſary events, if their neceſſity depend on the decree of God revealed in his word, we have theſe evidences: Theſe things were done, that the Scripture ſhould be fulfilled, Not a bone of him ſhall be broken. Thus it is written, and thus it behoved Christ to ſuffer, and to riſe again from the dead the third day. It must needs be that offences ſhall come. If it were poſsible, they ſhould deceive the very Elect. My ſheep ſhal never periſh, neither ſhall any pluck them out of mine hand. If their neceſsity depend on the order ſettled by God in nature, that i , on naturall cauſes working by a naturall neceſsity, we have alſo theſe proofes thereof: God thundreth marvellouſly with his voice: he ſaith to the ſnow, Be thou upon the earth; likewiſe to the ſmall raine, and to the raine of his power. The whirle wind cometh out of the South, and the cold from the Northwind. At the breath of God the froſt is given. He cauſeth the bud of the herbe to ſpring forth by raine: he begetteth the deaw, the frost, the ice: he bringeth forth Mazzaroth in their time, he guideth Arcturus, he guideth the motions of heaven, and effectually worketh by them in theſe lower regions. Hee watereth the mountaines from his chambers, and the earth is filled with the fruit of thy workes. He cauſeth the graſſe to grow for the cattell, and herbe for the uſe of man, that he ma bring forth bread out of the earth, and wine that maketh glad the heart of man, and oyle to make the face to ſhine, and bread that ſtrengtheneth mans heart. He appointed the Moone for certaine ſeaſons: the Sun knoweth his going downe. Thou makeſt darkneſſe, and it is night.

To thoſe teſtimonies of Scripture which ratifie Gods providence in ſuch neceſſary events, as depend on his decree revealed in his word, thoſe places alſo may be added, which confirme the reſurrection and raiſing again from the dead of thoſe bodies, which we carry about with us in this life: as, Who ſhall change our vile body, that it may be faſhioned like unto his glorious body, Geneſ. 3. Job 10. according to the working whereby he is able even to ſubdue all things unto himſelfe. This corruptible muſt put on incorruption, and this mor all muſt put on immortality. For ſeeing we ſee the ſubſtance of our bodies to be ſo many waies changed and ſcattered after death, when as they are moldred into duſt; it followeth therefore neceſſarily, that there is a providence of God, which taketh a moſt ſtrait and exact care even of the ſmalleſt duſt, whereby the ſubſtance of out bodies ſo often altered and diſsipated into infinite formes and parts, is againe in ſuch wiſe to be recollected, gathered together, and reduced to their firſt maſſe and forme, as that not other, but the ſelfe ſame bodies which wee have in this life, ſhall riſe againe. Againſt theſe places of Scripture alledged, ſome make exception, That the examples whereof theſe places ſpeake, are particular and propheticall events, administred by the ſpeciall counſell of God and that therefore there may not be framed a generall rule univerſally extending to all events. But againſt theſe we returne a threefold anſwer: For, 1. The like cauſes are found in all events, for which the Scripture affirmeth thoſe events afore recited to have beene done, or to be done by the counſell and decree of God: namely, the glory of God, and the ſafety of his choſen. The cauſes therefore of all events being like, we are to judge alike of all. For all wiſe men confeſſe, that a generall is well gathered out of the enumeration or numbring of many ſingulars or particulars, then, when as there cannot be alledged any different or unlike example. Neither doth any of the godly, and ſuch as conceive aright of the immeaſurable wiſedome of God, deny, that God hath moſt good reaſon for all things which are done, albeit they are not known to us, whereby all things are referred to thoſe two laſt ends. Wherefore thoſe things which God hath not fore-told, or hath not by the ſpeciall teſtimony of his word ſhewed to be done by his will, are no leſſe to be thought to depend upon his ſecret government, than thoſe things which he hath by plaine words expreſſed, that himſelf either would doe hereafter, or before had done. 2. We ſee the Scripture it ſelf not only to attribute the particular events of all, both ſpecials and generals, unto Gods providence; but further to transferre and apply the ſame to all the ſpecials and generals, which it ſpeaketh of ſingular and particular examples. Wherefore the Scripture will have the ſame alſo to be underſtood of all individuals and ſingulars. For,Gen. 8.1. Pſal. 135.7. John 9.3. Exod. 4.11. 2 Sam. 17.14. Pſal 53. 1 Kings 174. Mat. 10.29. As God brought the winde upon the earth; ſo doth he bring the winde out of his treaſures: As he would that he, of whom it is ſpoken, ſhould be borne blinde: ſo doth he make the deafe and the dumbe, him that ſeeth, and the blinde: As he deſtroyeth the counſell of Achitophel; ſo he fruſtrateth the counſels of the Gentiles: As he commanded the Ravens to feed Elias; ſo one Sparrow falleth not to the ground without him: As Chriſt could not be taken before the time appointed by God; ſo can no evill happen to any of us, but at ſuch time and place, and ſuch manner, as pleaſeth God. For therefore doth the Scripture, to teach us how to collect and gather, recount ſo many examples of Gods providence. 3. There are alſo places of Scripture, wherein the general referring of all things to the providence of God, is plainly expreſſed, or is ſignified by a Synecdoche (which figure of ſpeech we uſe, when we ſignifie the whole by a part, or a part by rhe whole) or by the comparing of leſſer things with greater, or greater with leſſer.Ezek. 12.25. The things that I ſhall ſpeake, ſhall come to paſſe. And God ſpeaketh not only thoſe things which he revealeth unto us, but whatſoever alſo from everlaſting he hath decreed and purpoſed with himſelf. Infinite almoſt are the teſtimonies which demonstrate, that the providence of God extendeth it ſelf to all things: but theſe now ſhall eaſily ſuffice. For by theſe verily it is apparent, That even every the leaſt and ſmalleſt thing, both good and bad, is ruled by the providence of God: yet in ſuch wiſe, as that thoſe things that partake of the nature of good, are not only done according to the providence of God (that is, God not willing, neither commanding, nor working them, but permitting by his providence, and directing them unto the ends by him appointed) but alſo by the providence of God, as the cauſe: but thoſe thigns which are evill, are done according to the providence, but not by the providence of God, that is, God willing, commanding, and working them. For all good things are done, God willing them; evill, God permitting. And God willeth thoſe things, by his will, which he liketh, worketh, and commandeth. He permitteth thoſe things, which he neither liketh, nor commandeth, nor worketh, nor furthereth: but which he condemneth, forbiddeth, and puniſheth. That appeareth eſpecially out of thoſe teſtimonies, which are alledged concerning reaſonable creatures. For they ſhew, that all reaſonable creatures, both Angels and men, and thoſe both good and bad, are ruled and governed by Gods providence; but ſo, that whatſoever good is in them, that is from God himſelf, who worketh this in reaſonable creatures: but whatſoever ill is in them, is of themſelves, being by nature evill, not of God who is moſt good. All good things God himſelf worketh in reaſonable creatures: but evill things he permitteth in reſpect of other things that are good.

The reaſons and arguments to prove things to be done by the providence of God. The reaſons, whereby is demonſtrated, That the providence of God extendeth it ſelfe to all things, are almoſt the ſame with thoſe which prove, that there is a providence of God.

Gods omnipotency.Nothing can be done without his will who is omnipotent: Therefore nothing can be done, God ſimply not willing it, becauſe he is omnipotent. Wherefore whatſoever is done in the world, that muſt needs be done, God willing it either ſimply, as God ſimply willeth good things; or after a ſort, as hee in ſome ſort willeth even thoſe things which are evill.

His wiſedomeIt is proper to him that is moſt wiſe, not to ſuffer any thing, which is in his power to be done, without his will and counſell. And how much the wiſer he is ſo much the more largely doth his government extend it ſelfe: But God is a governour infinitely wiſe,Iſa. 40 2 . and hath in his power all things. Why ſayeſt thou, O Jacob, and ſpeakest, O Iſrael, My way is hid from the Lord, and my judgment is paſſed over of my God? Therefore he ſuffereth nothing to come to paſſe without his certain and determined counſell. And further, if the number of things were infinite, yet were God ſufficient for the adminiſtring of them: ſeeing he is of an exceeding and infinite wiſdome. And therefore he eaſily taketh care of all things that are created; which although they be many, yet in themſelves, and moſt of all in reſpect of Gods infinite wiſedome, they are finite and limited.

God willeth the ends of all things.He that willeth the end or conſequent of any thing or event, he willeth alſo the meanes or antecedent of that event, whereby the end is come unto: But GOD willeth the ends of all things, and events, whether good or bad: Therefore he willeth univerſally all things which are, and are done, if not ſimply, yet in ſome ſort and reſpect. For whatſoever things are, or are done in the world, either they are the end and conſequent, or the antecedent and meane, whereby to attaine unto the end. The Major is manifeſt. The Minor is thus proved: God will that is good: But of all things there are ſome ends moſt good; otherwiſe God, by reaſon of his immenſe goodneſſe, would not permit them to be done.Prov. 16.4. The Lord hath made all things for his owne ſake, yea even the wicked for the day of evill: Therefore the ends of all events are wrought by the will of God.

God is the firſt cauſe.The firſt cauſe is that which doth not depend of any other, but whereof all ſecond cauſes, and their actions and motions depend and are governed: But God is the firſt cauſe of all things: Therefore God and his counſels and works do not depend or are governed of any other, but all other things of him: neither according to others actions doth he determine of his, but himſelf decreeth all things ſo to be done: that is, God hath not therefore determined or decreed any thing, for that he fore-ſaw the ſecond cauſes would ſo doe; but therefore all things ſhall be ſo, for that they are ſo determined or decreed by him. Now, to depend of another, is, upon conſideration firſt had of anothers action, whether preſent, or paſt, or to come, to be moved thereby to determine, and doe a thing.

The unchangeableneſſe of God. fore-knowledge.What God unchangeably fore-knoweth, he alſo unchangeably willeth from everlaſting: But God from everlaſting fore-knoweth unchangeably all things, even thoſe things which are moſt mutable: Therefore hee would from everlaſting unchangeably all things, either ſimply, or in ſome ſort and reſpect. The Minor is manifeſt. The Major is thus proved: All certain and unchangeable preſcience or fore-knowledge, dependeth on an unchangeable cauſe: But there is no unchangeable cauſe beſides Gods will: for all ſecond cauſes are in themſelves changeable; and might not have been: Therefore Gods will alone is the cauſe of his unchangeable preſcience; that is, God therefore fore-knoweth that a thing ſhall be ſo, becauſe he willeth and decreeth it to be done ſo, either ſimply, or in ſome reſpect. For if he ſimply would it not, it could never have been done and fore-known of him. The ſumme is, Gods wil and decree is the cauſe both of the event, and of the foreſeeing or knowing of it: but the fore-ſeeing is not the cauſe of the effect. Moreover, preſcience in God is not ſevered from his will and working, as in creatures: but they are both but one thing, differing in conſideration only. Hath he ſaid it, Mum, 23, 19. and ſhall he not doe it? And hath he ſpoken, and ſhall he not accompliſh it?

God the cauſe of all good, as it is good.All naturall good things are from God, as the firſt cauſe: But all the faculties, motions, actions of all things, as they are meerly ſuch, are naturall good things; that is, things made and ordained of God in nature: Therefore all are from God their authour and effecter, and are wrought by Gods providence. In him, we live, Acts 17.28. and move, and have our beeing.

A confutation of certaine Sophiſmes or Cavils, which are wont to be objected againſt the providence of God, moving and governing all and every particular, whether good or bad, great or ſmall, moſt juſtly.
The firſt, of confuſions, and things diſordered in nature.

NO confuſed or diſordered things have their beeing, or are governed by the providence of God: But whatſoever things are under the Sunne, are confuſed, 1 Cor. 14.3. Eccleſ. 1.4. becauſe all are vanity: Therefore they are not ruled and governed by divine providence. Anſw. The Confuſions, as they are ſuch, are not from God as efficient of them, but directing them.Major propoſition, conſiſting of doubtfull termes, is to be diſtinguiſhed. No confuſe things (true, if they be ſimply confuſe) are governed by the providence of God, that is, the providence of God working them, as they are confuſe. All things that are under the Sunne, that is, humane things are confuſe and vaine: true, but not ſimply, ſo that no order and good at all lyeth hid, and is found in that confuſion. For if they were ſuch, God, for his great goodneſſe and juſtice, would not permit them to be done. Wherefore, if by the confuſion of the world they collect and conclude, that there is no providence, there is more avouched in the concluſion, then was contained in the premiſſes; or they proceed from that which is in ſome reſpect ſo, to conclude the ſame to be ſimply and abſolutely ſo. For whereas many things in the world are well ordered, as the celeſtiall motions, the preſervation of the kinds of all things, common-weals, the puniſhments of the wicked men, & many more, it may not by this argument be concluded of all things, but of thoſe only, which are done againſt the order by God appointed, that they are not governed by his providence: but thoſe things, in which a moſt manifeſt order doth appeare, ſhall be an evident teſtimony of Gods wiſedome and effectuall working. But if then they conclude, that thoſe diſordered things are not ruled and governed of God; ſo alſo ſhall there be more ſaid in the concluſion, than was in the premiſſes. For it followeth thereof, Not that the things confuſe and troubled, but that the confuſion or troubling of order, which is in them, is not of God: As the wicked were created of God, albeit their wickedneſſe proceeded not from God, but from themſelves. For every thing is not neceſſarily avouched of the concrete, or ſubject ſo qualified, which is affirmed of the abſtract, or quality it ſelfe. Wherefore, if it be again replied, putting this Major, That diſordered things are not, or are not ruled of God: and therfore many things in the world not done by his providence; even thus too, is the Major diverſly faulty. For, 1. Be it that it be granted, that things diſordered, if they be ſimply ſuch, are not, or are not ruled of God:There is order even in diſordered things. yet cannot this be granted of them, if both confuſion and order in divers reſpects be found in them. Now neither Divels nor men commit any thing ſo repugnant to the order ſettled by God, wherein, albeit in reſpect of their corrupt will it be moſt diſordered, there is not yet the moſt wiſe order of divine juſtice, power, and goodneſſe lying hid under that conſuſion, which themſelves had cauſed: and for the moſt part alſo the ſame doth manifeſtly appeare; the event, or God himſelfe by his word declaring it. Great confuſion was there in the Jewes deteſtable murther, when they crucified the Sonne of God, and yet notwithſtanding the hand and counſell of God hath defined and determined nothing with more wonderfull order and wiſedome, than the death of his Sonne for our ſins. All humane things therefore are vaine; not in reſpect of the will and decree, or providence of God (for if we reſpect it, they are moſt well ordered, even ſuch as in mens judgements ſeeme moſt diſordered) but in reſpect of men, as concerning both the fault and puniſhment. For, 1. All our things, God not illightning, correcting, and directing us by his Spirit, are evill, and diſpleaſing God. 2. They obtaine not their expected and hoped events, or thoſe at leaſtwiſe not firme and ſtable, neither ſuch, wherein ſound and ſolide felicity and bleſſedneſſe doth conſiſt. 3. That wiſdome alſo, which is the knowledge of Gods will, and a true deſire to be obedient thereunto, in this life is joyned with manifold errours, ſinnes, and calamities: Therefore humane matters are not ruled of God, that is, working them, as they are confuſe, and ſins: but are ruled of God permitting ſinnes, even as they are ſins, and directing them to moſt good ends; but working all that is good, even thoſe things which lye hid in things diſordered and confuſe. Moreover, The evils which juſt men ſuffer, and the good which the unjuſt enjoy, ſeem diſordered in mens judgements: but according to the judgment of God, there is a moſt juſt order in them, for thoſe cauſes which are uttered in the word of God. And thoſe things are to be removed from the will and working of God, not which in our judgement, but which in the judgement of God are diſordered. Repl. They who are againſt God, are not ruled and guided by God. Divels and wicked men are againſt God: Therefore they are not ruled and guided by his divine providence. Anſw. Wee grant the whole reaſon in ſome reſpect, namely, that Divels and wicked men are not ruled of God by his ſpeciall providence, that is,The wicked are not ruled of God ſo manifeſtly as the godly; & they withſtand Gods revealed will, but not his ſecret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will, and inclining their hearts not to reſpect and execute in their actions their owne luſts, but the knowne will of God, and ſo themſelves to worke well together with God, who by them worketh well. But they are ruled and governed of God, by his generall & ſecret providence or government, ſo that they cannot doe any thing but what God hath decreed to doe by them; and are the inſtruments of his puniſhments and benefits, though themſelves thinke and reſpect ſome other thing. According to his will he worketh in the army of heaven, Dan. 4 3 . and in the inhabitants of the earth, and none can ſtay his hand, nor ſay unto him, What doest thou? The Kings heart is in the hand of the Lord, as the rivers of waters: Prov. 21.1. he turneth it whither ſoever it pleaſeth him. God moveth, inclineth,Gen. 45.5, 7. and ruleth the wicked wil of Joſephs brethren in ſuch wiſe, as not to kill Joſeph, but freely to ſell him to the Iſmaelites, that by this means he might tranſport the family of Jacob into Egypt, nouriſh, & multiply them, and being oppreſſed by long ſervitude and bondage, gloriouſly deliver them. Aſſur, though a wicked and proud King, yet is called, The rod of the Lords wrath. Likewiſe, the Aſſyrians are called, The ſanctified of God, hired ſouldiers, Eſay 10.5. doing ſervice to God: whom yet their own ambition, cruelty and coveteouſneſſe carried, to take weapons againſt the Jewes. Likewiſe, every-where in Scripture God is ſaid to infatuate and beſot the wicked, to ſtrike them with a giddineſſe, to mad and amaſe them, to effeminate them, to fill them full of feare, ſo that their ſpirits faile them at the noiſe of the falling of a leafe: to rule the ſwords of the wickedwith his hand, to obdurate and harden their hearts. By theſe and the like it is manifeſt, that even the deliberations, counſels, and actions of the wicked, are ſubject to his divine providence and government: and that it is not an idle permiſsion in them, but an effectuall working of God, inclining their wils, and guiding their actions at his good pleaſure.

The ſecond Sophiſme, of the cauſe of ſinne.

OBject. 1. All the actions and motions of all creatures are done by the will and working of God. Many actions (as the ſelling of Joſeph, the Aſſyrians warring against the Jewes) are ſinnes: Therefore ſinnes are done by the will and working of God, and by force of conſequent, the opinion of univerſall providence maketh God the authour of ſin. Anſ. There is a fallacy of the accident in the Minor propoſition. Actions are ſinnes, Actions are no ſins in themſelves, but by an accident. not in themſelves, and as they are actions, but by an accident, by reaſon of the corruption of the inſtrument in thoſe actions, which God worketh moſt juſtly by him, he not reſpecting this, as to obey therein the known will of God. This corruption or defect of the creature, and the action which God worketh by the creature, concurre together by an accident. For neither is eſſentiall to other, neither the cauſe of other, but each is to other accidentary. For both God would have wrought that ſelfe ſame puniſhment, which he inflicted juſtly on the Jewes by the Aſſyrians ſinning, by an inſtrument not ſinning: and the Aſſyrian, if it had pleaſed God to correct his will, might gave been notwithſtanding the inſtrument of Gods wrath, and yet good, how great ſoever ſeverity he had exerciſed toward the Jewes: As when God by his good Angels ſlayeth the wicked hoast of the Aſſyrians. Sin therefore, which is in the actions of the creature, is not done by the will and working of God, but by an accident, to wit, as God willeth and worketh thoſe actions, which are ſins by the fault of the creature. The ſumme of all cometh to this: The good action of God, exerciſed by an evill and corrupt inſtrument, is no otherwiſe the ſinne of the bad instrument, than water which cometh pure out of the fountaine, is made impure, running through uncleane places: or the beſt wine coming out of a good veſſell, wexeth ſowre and eager, being put in a corrupt veſſell, according to that of Horace, Ʋnleſſe the veſſell bee pure, Horat. lib. epiſt. 2. whatſoever thou powreſt in, ſowreth: or further, than the good worke of a good Judge, is the evill worke of an evill ſervant or miniſter: or the riding of a good horſe-man, is the halting of a lame horſe. In all theſe is a Paralogiſme or fallacy of the accident: that is, there is a proceeding from the eſſence or thing it ſelfe, to that which is but an accident to the thing, and doth but by an accident concurre with it: after this manner, The going of a lame horſe is a plaine halting. The horſe-man willeth and worketh the going of the lame horſe: Therfore he willeth and worketh the halting. In like ſort, the Divel is created and ſuſtained by God. The Divel is wicked: Therefore the wickednes of the Divel is from God, as the author and effecter thereof. Both which reaſons are alike ſophiſticall and falſe.

Many things in reſpect of the creatures are ſins in themſelves.Repl. 1. Thoſe things which are in their owne kind ſinnes, or unto which the definition of ſin agreeth, they are in themſelves ſins. Many actions are in their own kind ſins, as theft, lying, adultery, murder: Therfore they are ſins in themſelves. Anſ. It is a fallacy, reaſoning from that which is in ſome reſpect ſo, to that which is ſimply ſo. For, the whole argument is granted concerning actions prohibited by God, in reſpect of the creatures, as they are committed of them againſt the law of God knowne unto them, either by generall or ſpecial commandement, or they are not done to that end principally, as thereby to doe and execute the known will of God. The reaſon thereof is certain, and expreſſe in the Scriptures; becauſe the will of God, revealed in his word, is the only and ſurest rule of goodneſſe and rightneſſe in the creatures. Wherefore, if thoſe motions and actions accord to the will of God, they are in themſelves good and pleaſing to God: but thoſe actions which diſagree from his will, are in themſelves ſins, which God abhorreth and puniſheth. Whatſeever is not of faith, is ſinne: that is,Rom. 14.23. whatſoever reſteth not on the certain commandement of God, neither is done to that end,no action evill in it ſelfe, in reſpect of God. as thereby to obey the knowne will of God. But the argument on the other ſide is falſe, if we reſpect the will of God moving and working all the motions and actions of all creatures. The reaſon is, for that God alone by his own nature can will, appoint, or doe nothing that is unjust, whether he worke by the good, or by the wicked: Becauſe ſeeing he is moſt good, his will only is the rule of juſtice: and ſeeing he oweth nothing to any man, he cannot to any man be injurious. Wherefore to ſpoyle another againſt the law and commandement of God, is ſinne in it ſelfe, and theft. But God commanding, by an eſpeciall commandement, the Iſraelites to ſpoyle the Egyptians, it was not theft, but a worke good in it ſelfe, both in reſpect of God, xod, 12. by this meanes puniſhing the unjuſtice of the Egyptians: as alſo of the Iſraelites doing it to this end, that they might obey therein the ſpeciall will and commandement of God: which if they had done without this commandement, they had committed theft.

Repl. 2. He that willeth and worketh an action, which is in it ſelfe ſin, willeth and worketh ſins: God willeth thoſe things which are ſins in themſelves in reſpect of mans will, but not in reſpect of his will. God willeth thoſe actions, which in themſelves are horrible ſinnes; as are the hainous offences of Abſolon, the lying of the Prophets, the cruelty of the Aſſyrians making waſte of Jury: Therefore God willeth and worketh ſin. Anſw. The Major is true of one, who worketh an action which is ſin, and diſagreeth from the law of God in reſpect of his will, 1 Kin. 22.23. Eſav 10. who worketh it; and is not true of others: but the Aſſyrians actions, and of others finning, which God effectually would, were ſins, not in reſpect of the will of God, but of the will of the men themſelves ſinning: For, though God would the ſame thing; yet he would it not in the ſame ſort that they. But that this anſwer, as alſo the former, may be the better underſtood, & may be with greater certainty oppoſed againſt the like ſophiſms, which humane reaſon in great number frowardly wreſteth againſt Gods providence, this generall rule is to be obſerved, the truth whereof is manifeſt, and the uſe great in Philoſophy, both Naturall, and Morall, as alſo in Divinity. One and the ſame worke or action, A rale to be obſerved of good and evill cauſes, of one and the ſame effect. or effect in ſubject or matter, is in conſideration, manner, and forme made most diverſe, good and bad, according to the diverſity of the cauſes both efficient and finall. For, in conſideration and reſpect of a good cauſe, it is good: in reſpect of a bad cauſe, bad: and a good cauſe is in it ſelf a cauſe of good; by an accident a cauſe, of an evill and bad effect, or vice, which is inherent and remaining in the effect, by reaſon of a bad and vicious cauſe, concurring in the producing of that effect: and contrary, a bad and evil cauſe is in it ſelf a cauſe of evill; but by an accident, of good: which good is in the effect, by reaſon of a good cauſe concurring there-with to the producing of that effect. Now then, whatſoever God doth, cannot be but most good, and moſt just: ſeeing both himſelfe is moſt good, and hath no ſcope or ends of his counſels and works, but ſuch as are moſt good, alwaies agreeing with his nature and Law: namely, his glory, and the ſafety and ſalvation of his choſen. But the creatures action is then good, when both themſelves are good, and have a good end propoſed unto them of their action: which end they have, when as they execute the commandement of God either generall or ſpecialls being moved by the cogitation of his commandement, whether they have, or have not any knowledge of the counſell and purpoſe of God, why he commandeth this or that thing to be done. And the action of creatures is evill, when hoth themſelves are evill, as alſo when, being forſaken and not corrected by God, they doe a thing without his commandement, or not to that end; as thereby to obey him. Wherefore that worke, the working and doing whereof is aſcribed by the Scripture both to God and to a corrupt and evill creature, muſt needs be good, in reſpect of God; and evill, in reſpect of the creature: neither what is evill in that worke, may be attributed to God; neither what is good, unto the corrupt creature, but by an accident. So the afflicting or waſting of the Jewes was in ſubject and matter one and the ſame worke, which both God would, ordayned, and wrought; and the Aſſyrians executed: yet in conſideration and reſpect, it was not the ſame, but moſt diverſe. For, in reſpect of God, purpoſing by this meanes to puniſh the ſins of the Jewes, it was the power and moſt holy worke of God: in reſpect of the Aſſyrians, who were both wicked, cruell, ravenous, and bent not upon the will of God, which they were ignorant of, but on the fulfilling of their whole rapacity and hatred againſt the law of God, it was wicked robbery, the proper work of the Aſſyrians (as it is expreſly ſhewed, Eſay 10.7.) which God neither would nor intended, nor wrought in the Aſſyrians. Wherefore neither the proper worke of the Aſſyrians, can be attributed to God, nor the proper worke of God unto the Aſſyrians, but by an accident; becauſe namely in one and the ſame loſſe and waſte which God brought upon the Jewes by the Aſſyrians, the unjuſt worke of the Aſſyrians did, by an accident, concurre with the moſt juſt worke of God. Even as a Judge is not therefore made a thiefe, nor a thiefe made a Judge, becauſe a juſt Judge putteth to death a robber by an evill executioner, and a thiefe; but one and the ſame ſlaughter is a juſt puniſhment, in reſpect of the Judge; and murther, in reſpect of the executioner being a thiefe. So a Captaine lawfully waging warre, and laying waſte the country of his enemies, doth well: but the wicked ſouldiers, who fulfill therein, and follow their owne luſts, ſinne. So God afflicting Job, thereby to try him, doth juſtly: Satha and the Caldeans, ſpoyling and vexing him, for to fulfill their owne luſts, and to deſtroy him, doe wickedly. Wherefore it is a moſt true rule: The end maketh the kind of action either the ſame or diverſe.

God doth not will or worke ſinne it ſelfe, but onely permitteth it.Repl. 3. That which cannot be done, God ſimply not willing it, is done, God willing it: But ſin, as it is ſin, cannot be done, God ſimply not willing it: becauſe God is omnipotent, Therefore ſin muſt needs be done, God willing it. And ſo it followeth, that not onely evils of paine and puniſhment, but evils of crime and offence alſo, are done by the providence of God. Anſ. The conſequence of this argument is to be denyed: becauſe the Major hath not a ſufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not done, God not willing it, may be done, God either willing it or permitting it: Or wee may anſwer, that the Major hath an ambiguity and doubtfull meaning in it. For, God to will a thing, is taken ſometimes, as for him to approve and worke it: ſometimes, for his permitting, or not hindering a thing from being done. This, to permit, is in ſome ſort to will, and that he will not inhibit it, although he diſlike and puniſh it. Sinthen is ſaid to be done, God willing it; not as if he doth intend, like, and worke ſin, as it is ſin; but becauſe he doth permit it: that is, he by his juſt judgment ſuffereth ſinne, which riſeth from the corruption of his inſtruments, to concurre in the action, which he exerciſeth by vicious and corrupt creatures, with his holy worke; while hee indeed moveth and bendeth them by objects whither himſelfe will, but doth not correct them by his ſpirit, that ſo with God working well, they alſo may work well, that is, according to the knowledge of his divine will, and with purpoſe of being obedient thereunto.

not to bereave, but to be bereave of Gods knowledge is ſinRepl. 4. The privation or bereaving of the knowledge of Gods will, and of rightneſſe, is from God, as worker and effecter thereof. This privation is ſin. Therefore ſinne is from God as efficient thereof. Anſ. There are foure termes in this Syllogiſrne: For, privation in the Major is taken actively, to derive, bereave, forſake, to withdraw the grace of his ſpirit, not to keepe the creature in that goodneſſe, wherein he was created, nor to reſtore him to it, being loſt. This worke of God is moſt juſt, nothing repugnant to his nature and lawes: either becauſe it is the moſt juſt puniſhment of ſin, or becauſe God oweth nothing to any creature, & therefore cannot be injurious to any, or an accepter of perſons, whatſoever he doth determine of his creature. In the Minor privation is taken paſſively, & ſignifieth as much as to want, or the want of rightneſſe, which ought by the right of their creation to be in reaſonable creatures. This want, becauſe it is received, & is in the creatures, they themſelves willing & procuring it, againſt the law of God, it is ſin in them, & is not wrought by God: but God not continually ruling theſe reaſonable creatures by his holy ſpirit, it is in them voluntarily, without God either furthering or enforcing it. Briefly privation commeth from God, as it is a puniſhment; and commeth not of God, as it is ſin, and repugnancy in the creatures againſt the Law of God.

To rule ſinn is not to work them.Obj. 2. When a creature is ſaid to be ruled of God, it is meant, that his actions are from God, and are directed to the glory of God, and the ſafety of his choſen: But the creatures, even when they ſin, are ruled of God. Therefore ſins are wrought by God. Anſ. The concluſion pulleth in more, than was in the premiſſes. For this only followeth of them: therefore the actions alſo of ſinners, as they are actions (that is, as they are not ſins; but motions wrought by God) are from God, and are ruled of him. For he will the actions: but the pravity and naughtineſſe of the action, which is from men, he will not. Moreover, God through his great goodneſſe ruleth and guideth ſins alſo, as they are ſins: yet not by working them, but by permitting them, and deſtining and directing them to certain ends, and thoſe moſt good.

Obj. 3. Of thoſe things which are done by Gods providence, God himſelf is author and efficient. But all evils, even of crime and offence, are done by the providence of God. Therefore God is author of all that is evill. Anſ. The Major is to be diſtinguiſhed: Thoſe things which are done by Gods providence, that is, Gods providence working them, or are done as proceeding from it, God worketh them. But all evill things are done by Gods providence; yet not all alike. Evils of puniſhment, becauſe they have in them 〈◊〉 reſpect and conſideration of good, are done as proceeding from the providence of God: for God hath from everlaſting decreed them, and in time, order, and manner determined by him, worketh them. Evils of crime, or ſins, as they are ſuch, are not done as from or of the providence of God, but according unto the providence of God; that is, they are done by the providence of God, not working them, but permitting, determining, and directing them to moſt good ends, and moſt agreeable to his nature and law. For evils of crime, or ſins as they are ſuch, have not a reſpect & conſideration of good in them, as evils of puniſhments have. Therefore God did not decree or will to worke them, but he decreed to permit them, and not to hinder them from being done by others, and from concurring in actions with the holy and ſacred work of God, partly to exerciſe his juſtice in puniſhing ſome, and partly to declare his mercy in forgiving others.

The third Sophiſme, of contradictory Wils.

HEe that in his ſecret will will that to be done which he forbiddeth in his law, hath in him contradictory & flat repugnant wils: But God in his ſecret will will that to be done which he forbiddeth in his law, as robberies, ſpoyles, rapes, murthers: Therefore he hath contradictory wils. Anſ. I. We grant the whole argument, if therein bee meant theſe evill actions in ſuch ſort as they are committed againſt the Law by the creatures, and ſo become ſinnes. For in this ſenſe God neither willeth them, nor alloweth of them, but onely as they are certaine motions, and puniſhments of ſinne.Anſw. 2. The Major is to be diſtinguiſhed: He contradicteth, or is contrary to himſelfe, who will and will not the ſame work, that is, in the ſame manner and reſpect: God will and will not the ſame, but in a diverſe manner and reſpect. Hee will and worketh it, as it is a motion and action, and alſo a puniſhment of ſin, or any thing agreeing with his Law and juſtice, as a triall, or exerciſe, or martyrdome of the godly. He willeth not, neither alloweth or commandeth, nor worketh any thing, as by reaſon of the corruption of the inſtrument, by which he exerciſeth his work: it ſwerveth from his divine juſtice and law. Now in a divers manner and reſpect, to will, and not to will the ſame, and yet to determine on that part, whereof the reaſons ſeeme ſtrongeſt, is not in us, much leſſe in God, abſurd or repugnant. The waſte of Iſrael, which the Aſſyrians wrought, God willeth as a puniſhment, which his juſtice of right did require: he willeth it not, but condemneth, and afterwards moſt grievouſly revengeth it in the Aſſyrians, in aſmuch, as it was not the execution of Gods wrath, but a fulfilling of their own wrath and luſts againſt his law. So God willeth, that all ſhould obey his word and be ſaved: 1. In reſpect of his love towards all: for he is delighted with the death of no man. God willeth the obedience of all, as concerning his commanding it unto all: but not as concerning his ſecret working of it in whom he will.2. In reſpect of his commandement, and inviting of all to repentance. But he will not that all be converted and ſo be ſaved, in reſpect of his working or efficacy: that is, he commandeth all men indeed to repent and beleeve, and promiſeth life to all that beleeve; but he doth not any where promiſe that he will work by his ſpirit in all, that they ſhould beleeve and be ſaved. For if he would this, it muſt needs be, that either all ſhould obey Gods commandements and be ſaved, or that God ſhould not be omnipotent. Repl. If God willeth one thing in ſignification, or by his commandement, and willeth effectually, or by his efficacy and working, another; he ſhall be changeable and a diſſembler. Anſw. This doth not thereof follow.God no diſſembler. For even when he willeth effectually thoſe actions which are ſins, he doth indeed deteſt them, as they are ſins: and when he commandeth obedience, he doth in earneſt exact it of all. But this will of ſignification, or commandement of God, doth not teſtifie, or declare, what he will work in all; but what agreeth with his mind, what he alloweth, what he requireth, and what every one oweth unto him. God therefore diſſembleth not, neither is contrary to himſelf: becauſe he doth not in all places, nor at all times manifeſt his will unto his creatures: and his will of puniſhing is not diſagreeing from his law.

The fourth Sophiſme, of contingency and liberty or freeneſſe.

Gods government doth not take away, but eſtabliſh the liberty of the creatures will. THat which is done by the unchangeable decree of God, is not done contingently and freely. But all things are done by the unchangeable decree, or counſell, or providence of God: Therefore nothing is done contingently and freely. Anſw. The Major is either particular, and ſo concludeth nothing, or being generally underſtood, is moſt falſe. For, An effect which is the ſame in ſubject and matter, is changeable and unchangeable, neceſſary and contingent, in reſpect not of the ſame cauſe, but of divers, of which together it is produced and doth depend, and whereof ſome are changeable, ſome unchangeable. In reſpect therefore of the ſecond and neereſt cauſes, ſome effects are neceſſary and certain, which are produced out of cauſes alwaies working after one ſort; ſome are changeable, which have a changeable cauſe, that is, ſuch as is not alwaies working after one ſort, and producing the ſame effects. In reſpect of the first cauſe, namely, the decree of God, which is unchangeable, all effects are unchangeable and moſt certain, even thoſe, which in reſpect of ſecond cauſes are moſt uncertain. As, That the bones of Chriſt ſhould not be broken, it was a thing contingent, in respect of the bones, which in their own nature might as well have been broken, as not broken; as alſo of the Souldiers, who, as concerning the nature of their will, might have choſen to doe either; but in reſpect of the decree of God, it was neceſſary: for by his decree were the wils of the Souldiers ſo ruled, that they could not then, neither would chuſe the contrary. Wherefore the unchangeableneſſe of the decree of God, which is a neceſsity by ſuppoſition, or conditionall, doth not take away either the contingency of events, or the liberty and freeneſſe of a created will, but rather maintaineth, and confirmeth it. For God accomp iſheth his decrees by reaſonable creatures according to the condition of their nature, when as by objects repreſented and ſhewed to their underſtanding, he inclineth and bendeth their will, that it ſhould with free and inward motion chuſe or refuſe that which ſeemed good from everlaſting to God, and was decreed of him. For, if when God worketh well by evill creatures, there is not taken away in them, through the decree or providence of God, and his good working, that which is accidentall to them, that is, corruption: how much leſſe ſhall that be taken away, which is eſſentiall unto them, even to work freely? So the bleſſed Angels are changeably good, as concerning their nature: but they are unchangeably and neceſſarily only good, according to Gods decree and directing of them; and yet freely: ſo that how much the more effectually they are moved by the Spirit of God, ſo much the more freely, and with greater alacrity and propenſion they will, and doe onely that which is good. Judas, the Jewes, Herod, Pilate, the Souldiers delivered and crucified Chriſt freely,Acts 5.28. and with great willingneſſe and pleaſure, and yet they did whatſoever the hand and counſell of God had determined before to be done.

Object. 2. That which is done by the unchangeable decree of God, is not done contingently, but neceſſarily. All things are done by the unchangeable decree of God: nothing is therefore done contingently, neither by Fortune nor Chance, but all neceſſarily: which is the Stoickes doctrine of fate or deſtiny. Here, before wee anſwer to this objection, wee muſt know the ſignification of the words, and the difference between the opinion of the Stoickes and Chriſtians. Neceſſarily is that which cannot be otherwiſe than it is.The difference between neceſſary and contingent things. Contingent is that, which is indeed, or is done, but might notwithſtanding not have been, or have been done otherwiſe. Neceſsity therefore and contingency is the order which is between the cauſe and the effect, unchangeable or changeable. And becauſe the effects follow of their cauſes unchangeably, either in reſpect of the nature it ſelfe of the cauſes, or in reſpect of ſome externall cauſe, which deſigneth and appointeth another cauſe to a certain effect: and becauſe alſo the effects themſelves cannot be more unchangeable, than are their cauſes: therefore there is ſaid to be a double neceſsity:The difference between abſolute neceſsity, and neceſsity of conſequence, or ſuppoſition. One abſolute or ſimple, which is of them, whoſe oppoſites or contraries are ſimply unpoſsible, in reſpect of the nature of the cauſe or ſubject whereof it is affirmed: as are the eſſentiall and perſonall properties of God: to wit, God is, God liveth, God is juſt, wiſe, &c. God is the eternall Father, Sonne, and holy Ghoſt. The other is neceſſity of conſequence or by ſuppoſition, which is the immutability and unchangeableneſſe of thoſe effects which follow of cauſes, which cauſes being ſuppoſed or put, the effect muſt neceſſarily follow; but the cauſes notwithſtanding themſelves might either not have been, or might have been changed. So are thoſe things neceſſary which God hath decreed that they ſhould be done, in reſpect of the unchangeableneſſe of his decree, which decree yet God moſt freely made; that is, hee might from everlaſting either not have decreed it at all, or have decreed it otherwiſe, according to thoſe wordes: Thinkeſt thou that I cannot now pray to my Father, and hee will give mee moe than twelve legions of Angels? Mat. 26.53. How then ſhould the Scripture be fulfilled? Likewiſe, Thoſe things are called neceſſary, which are done indeed by ſuch ſecond cauſes as are ſo made of God, that by their owne nature, they cannot doe otherwiſe than they doe; but yet may be by God himſelfe either taken away, or hindered, or altered and changed: As the Sun, and the ſhadow going forward in conſequence (or order of nature) with the Sun; and yet conſiſting and ſtanding ſtill in that battell of Joſhua, and returning backwards in the daies of Ezechias: the fire, burning bodies within the reach thereof, which are capable of burning; and yet not burning the three Children in the furnace of Babylon: or thoſe things which are indeed in their own nature apt to produce a contrary or diverſe thing, or to forbeare producing of their effect; and yet notwithſtanding, cannot doe otherwiſe, becauſe they are ſo moved by God, or by other cauſes; which although they be not changed, yet might have been changed; or when they worke ſo, cannot withall not worke, or worke otherwiſe, becauſe two contradictories cannot be both at one time true.

Fortune and Chance.Fortune and Chance are ſometimes taken for the events themſelves, or effects, which follow cauſes that are cauſes but by an accident, by reaſon of ſuch cauſes as are cauſes by and in themſelves, but not knowne to us: as when we ſay, good or evill fortune, happy or unhappy chance. Sometimes they ſignifie the cauſes of ſuch events: either the manifeſt cauſes, which are cauſes but by an accident (as when any thing is ſaid to be done by fortune, or by chance) or the hidden and unknown cauſes, which are cauſes by and in themſelves: As it is ſaid in the Poet: Omnipotent fortune and fate inevitable. And they are wont to call that fortune, which is a cauſe by an accident in voluntary agents, whoſe actions have ſome event, that ſeldome happeneth, beſides their appointment: As he that digging with purpoſe to build, findeth treaſure. Chance they call an accidentall cauſe in naturall agents, whoſe motions have effects, neither proper to them, neither alwaies happening, and that without any manifeſt cauſe directing it: as if a tyle falling from an houſe, kill one that paſſeth by.

Fate or deſtiny. The difference between the Stoickes & the Churches doctrine concerning Gods providence.By the name of Fate or Deſtiny, ſometimes is underſtood the decree and provide ce of God: As that of the Poet, Leave off to hope that the fates of the Gods are moved with entreaty. But the Stoickes by this word underſtood the immutable connexion and knitting of all cauſes and effects, depending of the nature of the cauſes themſelves; ſo that neither the ſecond cauſes are able to work otherwiſe than they work, neither the firſt cauſes can worke otherwiſe than doth the ſecond; and therefore all effects of all cauſes are abſolutely neceſsary. This opinion of the Stoickes, becauſe it ſpoyleth God of his liberty and omnipotency, and aboliſheth the order and manner of working in ſecond cauſes, diſpoſed by Gods wiſedome, not only ſounder Philoſophy, but the Church alſo rejecteth and condemneth, and doth openly profeſſe her diſſenting from the Stoickes: 1. Becauſe the Stoickes tie God to ſecond cauſes, as if it ſhould be neceſſary for him to work by them, as their nature doth bear and ſuffer. But the Church teacheth, that God worketh not according to the rule or lore of ſecond cauſes; but ſecond cauſes according to the preſcript of God, as being their chiefe and moſt free Governour and Lord; and therefore are ſubject and tied to his will and pleaſure. 2. The Stoickes were of opinion, that neither God, n r ſecond cauſes, can doe any thing of their own nature otherwiſe than they doe. The Church affirmeth, that not only ſecond cauſes are made and ordained by God, ſome to bring forth certain and definite effects, ſome variable and contrary; but God himſelf alſo could from everlaſting either not have decreed, or have decreed and wrought otherwiſe, either by ſecond cauſes, or without them, and by them either changeable in their own nature, or unchangeable, all things, whoſe contrary are not repugnant to his nature: and that he hath ſo decreed them, and doth ſo work them, not becauſe he could not doe otherwiſe; but becauſe it ſo pleaſed him, as it is ſaid: Our God is in heaven, he doth whatſoever he will. With God ſhall nothing be impoſſible: that is, which is not againſt his nature,Pſal. 115.3. Luke 1.37. or whereby his nature is not overthrowne, as it is ſaid, 2 Tim. 2.

Out of this then which hath been ſpoken, we anſwer unto the argument, which was, That which is done by the unchangeable decree of God, is not done contingently, but neceſsarily: All things are done by the unchangeable decree of God: nothing therefore is done contingently, neither by fortune or chance, but all neceſſarily. Firſt, wee ſay, there is more in the concluſion than in the premiſſes, when the opinion of the Stoickes is objected to the Church: For albeit the Church confeſſeth all events in reſpect of Gods providence, to be neceſſary: yet this neceſsity is not a Stoicall fate and deſtiny; becauſe the Church detendeth againſt the Stoickes, both liberty in God governing things at his pleaſure, and a changeablenes in ſecond cauſes; and ſheweth out of Gods word, that God could both now doe, and from everlaſting have decreed many things, which neither he doth, nor hath decreed. And therefore the Church alſo hath abſtained from the name of fate, leſt any ſhould ſuſpect her to maintaine with the Stoickes an abſolute neceſsity of all things. Secondly,neceſsity of conſequence or ſuppoſition, doth not take away contingency. If removing Stoiciſme, yet notwithſtanding the neceſsity of all things, and the aboliſhing of contingency, fortune, and chance, be objected: wee make anſwer to the Major by diſtinguiſhing the words. For thoſe things, which are done by the providence and decree of God, are done indeed neceſſarily; but by that neceſsity, which is by ſuppoſition, or of conſequence, not by ſimple neceſsity or abſolute: wherefore it followeth, that all things come to paſſe, not by ſimple and abſolute neceſsity, but by that of ſuppoſition or conſequence. And neceſsity of conſequence doth not at all take away contingency. The reaſon of this is: Becauſe the ſame effect may have cauſes, whereof ſome may produce it by an order changeable, ſome by an unchangeable order; and therefore in reſpect of ſome it is contingent, and in reſpect of ſome, neceſsary. For as the originals or cauſes of contingency in things, are that liberty which is in the will of God, and Angels, and Men, and the mutable nature of the matter of the elements, together with the readineſſe or inclination thereof to divers motions and formes: ſo the cauſe of abſolute neceſsity in God, is the very unchangeable nature of God; but the cauſe of that neceſsity, which is only by conſequent, is the divine providence or decree coming between thoſe things which are in their owne nature mutable; and alſo the nature of things created, which is framed and ordained of God to certaine effects, and yet ſubject to the moſt free will and government of God, either according, or beſides, or contrary to this order which himſelfe hath made. In reſpect therefore of ſecond cauſes, ſome things are neceſſary, which are done by cauſes alwaies working after one ſort; as the motion of the Sun, the burning of any matter put into the fire, if it be capable of burning: ſome things are contingent, which have cauſes working contingently, that is, apt and fit to produce, or to forbeare producing divers and contrary effects: as the blaſts of windes, the locall motions of living creatures, the actions of mens wils. But in reſpect of the firſt cauſe, that is, of the will of God, all things which are, or are done in Gods externall or outward workes, are partly neceſſary, partly contingent. Neceſſary, as even thoſe things which have ſecond cauſes moſt changeable: as that the bones of Chriſt on the Croſſe were not broken by the Souldiers, by reaſon of the unchangeableneſſe or the decree and providence of God: Contingent (by reaſon of the liberty of his eternall and unchangeable decree, and the execution thereof) even thoſe things, which, as concerning their own nature, have ſecond cauſes moſt unchangeable, as the motion of the Sun and ſhadowes. If therefore by contingency they meane the changeableneſſe of effects, What contingency is denied. which they have by the natures of ſecond cauſes, or by the power and liberty of God, it doth not follow that things are contingent, becauſe of that neceſsity which they have by the providence of God. For, this doth not take away, but preſerveth rather the nature, order and manner of working in ſecond cauſes ordained by God. But if by contingency they meane the changeableneſſe of ſecond cauſes and effects, ſo floating and wavering, that they are not ruled and governed by Gods providence, any ſuch contingency the Scripture doth not admit or approve.Whether the motions of a creature are contingent or neceſſary. Hereby we alſo underſtand, When it is demanded concerning the motions and effects of creatures, whether they are to be termed neceſſary or contingent, that ſome verily are more rightly and properly called contingent, than neceſſary, though both contingent and neceſſary, are wrought by divine providence. For they are rather to be called ſuch as they are of their own nature, and by the nature of their neereſt cauſes, than as they are in reſpect of Gods providence, which is a cauſe more removed, and farther off. And nothing is more either certain or manifeſt, than that, according to the nature of ſecond cauſes, ſome things ſhould be changeable, ſome unchangeable: yet by the power of God, though all things in the creatures may be changed, they are made notwithſtanding unchangeable, becauſe of the certainty of his decree and divine providence.

So likewiſe we anſwer concerning fortune and chance. What fortune and chance is denied. For if by theſe names be underſtood ſuch cauſes or events by accident, as have no cauſe which is proper and by it ſelfe a cauſe, they ought to be far abandoned from the Church of Chriſt. But if wee underſtand thereby a cauſe which is by it ſelfe a cauſe and proper, though unknowne to our ſenſes and reaſon; or ſuch cauſes by accident, which have notwithstanding ſome ſecret proper cauſe adjoyned; nothing hindereth (in reſpect of ſecond cauſes, which are cauſes by accident, and in reſpect of our judgment, whereby we attain not to the proper, and that which is by it ſelfe the cauſe of theſe events) that to be, or to be a thing fortuning, or done by chance, which in reſpect of Gods providence cometh to paſſe by his moſt accurate and unchangeable counſell and decree: according to thoſe ſayings.Mat. 10.29. Pro. 16.33. One Sparrow ſhall not fall on the ground without your Father. And, The lot is caſt into the lap, &c.

The fifth Sophiſme of the inutility or unprofitableneſſe of means.

God is effectuall in working by means which himſelf hath freely ordained. THat which ſhall be unchangeably and neceſſarily by the will and providence of God, in vain to the furthering or hindering of that are means applyed; as the uſe of the miniſtery, the magistrates, lawes, exhortations, promiſes, threatnings, puniſhments, prayer, our ſtudy and endeavours: But all things are done by the decree of God unchangeably, neither can they which work by the providence of God work otherwiſe then they doe: Therefore all thoſe means are vain and fruitleſſe. Anſw. It is not neceſſary that the firſt and principall cauſe being put, the ſecond and inſtrumentall cauſe ſhould be removed and taken away. In vain are ſecond cauſes and means applyed, if God had determined to execute his decrees without means, neither had commanded us to uſe them: But ſeeing God hath decreed, by thoſe means, in ſome to work faith and converſion, ſome to bridle and keep under means, and ſome to leave excuſeleſſe, and hath for that cauſe commanded us to uſe them; they are not in vain uſed and applyed: yea, when there cometh no profit by theſe, yet they profit to this, that they leave the wicked without excuſe. As therefore the Sun doth not in vain daily riſe and ſet, neither are the fields in vain ſowed and watered with the rain, neither bodies in vain with food refreſhed; though God createth light and darkneſſe, bringeth forth the corn out of the earth, and is the life and length of our dayes; ſo neither are men in vain taught, or do ſtudy to conform their life unto doctrine, though all available actions and events proceed only from God: for God from everlaſting decreed, as the ends, ſo the means alſo, and preſcribed them unto us, whereby it ſeemed good to him to bring us unto them. Wherefore, we uſing thoſe means, doe well,Three cauſes why we muſt uſe means. and obtain profitable and fruitfull events: but if wee neglect them, either by our fault we deprive our ſelves or others of thoſe bleſſings offered by God; or if God, even in this contempt of his word have mercy on us or others, yet our conſcience accuſeth us of open and grievous ſin. Wherefore we muſt uſe means, 1. That wee may obey God therein, who both hath decreed ends, and ordained means to thoſe ends, and preſcribed them unto us; neither tempt him, by contemning theſe, to our own perill and danger. 2. That we may obtain thoſe bleſſings decreed for us according to his promiſe, and that to our ſalvation. 3. That we may retain a good conſcience in uſing the means, although the expected events do not alwaies follow, either in our ſelves or others.

The ſixth Sophiſme of the merit of good and evill.

WHatſoever is neceſſary doth not merit rewards or puniſhments: But all morall good and evill is done neceſſarily: Therefore neither the good meriteth reward, nor the evill puniſhment. Anſw. This argument is handled by Ariſtotle in his Ethicks:Lib. 3. cap 5. No good work of the creature meriteth reward. But the anſwer thereto is eaſie. First, The Major is either particular, and ſo there is no conſequence or ſequel; or being generally taken, is falſe, and that even in morall or civill conſideration, to wit, in reſpect of thoſe things which are neceſſary by ſuppoſition, and yet are done freely, as the actions of men. Secondly, Wee grant the reaſon, in reſpect of the judgement of God, concerning good works: For the creature cannot merit any thing, no not by his best works, of God; Rom. 4.1. becauſe both they are due, and are the effects of God in us: And therefore the more good things God worketh in us, ſo much the more hee bindeth and indebteth us to him. Wherefore in the godly, God crowneth and rewardeth of his free bountifulneſſe not their merits, but his owne gifts. But as touching evill works, we deny the reaſon: For, they merit puniſhment, and that most justly: Evill works merit puniſhment juſtly. for although men forſaken of God cannot but ſin; yet the neceſſity of finning both was purchaſed by their own fault (as who freely and willingly departed from God,) and remaineth in them joyned and accompanied with great deſire and delight. Wherefore to this, that they ſhould merit puniſhment, their own will ſufficeth, whereas eſpecially the puniſhment was before denounced. This ſolution or anſwer Ariſtotle himſelf giveth us,Ibid. when as he ſheweth, That men are deſervedly reprehended and puniſhed for vices, either of mind or body, though they cannot avoid them, or leave them, becauſe themſelves are the cauſe of their own vices, and have purchaſed them unto themſelves of their own accord, and voluntarily.

Laſt of all,Certain places of Scripture wreſted againſt Gods providence. John 8.44. James 1.13. Syrac. 15.20. they wreſt alſo certain places of Scripture, by falſe interpretations, againſt Gods univerſall providence: As, When the divell ſpeaketh a lie, then he ſpeaketh of his own. God tempteth no man. He hath commanded no man to do ungodly, as alſo other the like places, which deny God to be the author of ſin. But, thoſe places attribute unto the wicked, and remove from God the ſinnes, as lies, and temptations to ſ n: but the actions themſelves of the wicked, as they are not ſins, but operations and motions ſerving for the exerciſing and manifeſting of Gods goodneſſe or juſtice, the whole Scripture ſheweth to be done by the will of God; and alſo, as they are ſins, by his juſt permiſſion: as, Of Sathan deceiving the Prophets of Achab: Of the falſe Prophets, by whom God tryeth and openeth the hypocriſie or conſtancie of men in true religion. Acts 5.3. 2 Cor. 4.4. Sathan filled the heart of Ananias. The god of this world hath blinded the hearts of unbeleevers. In theſe and the like ſayings alſo is diſcerned the work of the Divell unjuſtly blinding men, to deſtroy them; and of God juſtly blinding them by the Divell,Acts 5.38. Iſa. 31. to puniſh them. If this counſell be of men, it will come to nought. Woe be to the rebellious children, that take counſell, but not of mee. The counſels of men are ſaid to be not of God, but of themſelves, in reſpect of the ends which men, letting paſſe the will of God revealed unto them, reſpect not, and attain not unto: but not in reſpect of the ends which God doth reſpect and attaineth unto, as well by the wicked not knowing or contemning his will, as by the godly: or (which is in effect the ſame) the counſels of men are ſaid to be of them, not of God, as they are ſins, that is, as they ſwerve from the known will of God; but not as they are the execution of Gods either ſecret or known will.2 Cor. 9.9. God doth not take care for oxen: Not principally, or not in ſuch ſort as for men: For he giveth alſo to beaſts their meat. Thoſe words then, Thou ſhalt not muzzle the mouth of the oxe that treadeth out the corn, were therefore ſpoken eſpecially, that God might thereby ſhew, what hee would have by men unto men to be performed. So the wicked are often ſaid to be caſt out of the ſight of God; not that the providence of God is not extended to them, but that he doth not tender them with his mercy and bounty, as he doth the godly. For the godly alſo complain, That they are neglected of God when they are afflicted: not that God is not preſent with them in affliction; but that humane ſenſe and judgment ſuggeſteth this unto us.Levit. 20 5. And, God is ſaid to ſet his face against the wicked, to cut them off.

Queſt. 28. What doth this knowledge of the Creation and Providence of God profit us?

Anſw. That in adverſity we may be patientRom. 5.3. James 1.3. Job 1.21, 22. Pſal. 39.10., and thankfull in proſperityD ••• . 8.1 . 1 Theſſ. 5.18., and have hereafter our chiefeſt hope repoſed in God our moſt faithfull FatherPſal. 55.2 . Rom. 5.4., being ſure that there is nothing which may withdraw us from his loveRom. 8.38, 9., foraſmuch as all creatures are ſo in his power, that without his will they are not able not only to do any thing, but not ſo much as once to moveJob 1.12. & 2.6. Prov. 21.1. Acts 17.25..

The Explication.

The cauſes why this doctrine is to be known. THis doctrine of Gods providence is neceſſary to be known: The glory of God. For the glory of God; for he will have us to aſcribe to him moſt great liberty, goodneſſe, wiſdome, power and juſtice: and this he will have us to acknowledge and profeſſe againſt the dreams and dotings of Epicures, Manichees, and Stoicks. But if the providence of God in moving and guiding all things, even the leaſt, both good and bad, be denied, theſe alſo his properties are denied; and if theſe be denied, God is not worſhipped and magnified of us, but denied. Our own comfort & ſalvation. 1. Patience in adverſity. For our own comfort and ſalvation, that by this means there may be ſtirred up in us, firſt, Patience in adverſity; becauſe all things come to paſſe by the moſt wiſe, juſt, and available counſell and will of our heavenly Father: and whatſoever either good or bad God ſendeth us, in them we conſider the fatherly will of God towards us. Whatſoever cometh unto us by the counſell and will of God, and is profitable for us, that we ought to bear patiently: But all evils come to us by the counſell and will of God, and are profitable for us: Therefore we ought to bear all evils patiently. Secondly, That we may be thankefull for benefits received of God: Thankfulneſſe for Gods bleſſings.wee ought to be thankfull, becauſe, Of whom we receive all good things both corporall and ſpirituall, great and ſmall, to him we ought to be thankfull, and worſhip him: But from God the authour of all good things we have all things: Therefore wee ought to be thankfull unto God, and to worſhip him. Now thankefulneſſe hath two parts: 1. Truth, to acknowledge his benefits, and to be thankfull both in word and mind unto him. 2. Juſtice, to remunerate and recompence. Or, Thankefulneſſe conſisteth, 1. In acknowledging of the benefit. 2. In celebrating it. 3. In remunerating it. 3. Confidence of future bleſsings. Thirdly, That we may conceive a good hope and confidence of things to come: when as God by his providence delivereth us out of evils. He that hath decreed unchangeably to ſave, and is able, and will ſave beleevers, doth never ſuffer them to periſh. Hope here ſignifieth ſuch a hope as reſolveth all things ſo to be governed of God, as that alſo they ſhall hence-forward be profitable for our ſafety, and that he will never ſuffer us to be pulled away or withdrawn from his love; nor will ever ſo forſake us, that wee periſh: Becauſe his will and power in preſerving and ſaving us is unchangeable, and far above the forces of all his enemies. Exerciſe of godlineſſe. The deſire and ſtudie of godlineſſe, prayers and labours: becauſe, although God alone giveth all good things, yet he giveth them with this rule and order, that they be deſired and expected from him, and ſought by our labour and ſtudy, which muſt be guided by his word. Briefly, the ends of the doctrine of providence are, 1. The glory of God. 2. Our patience in adverſity. 3. Our thankfulneſſe in proſperity. 4. Our hope of things to come. 5. Prayer for the obtaining of our hope.

All the grounds of religion ſhaken in pieces, if the providence of God be denied.By this it appeareth, That all the grounds and foundations of godlineſſe or religion are pulled a ſunder, if the providence of God be once denied, ſuch as before it hath been deſcribed out of the Scripture. For, 1. We ſhall never be patient in adverſity, except we know it to come from God our Father unto us. 2. We ſhall never be thankfull for his benefits, except we acknowledge them to be given us from above. 3. We ſhall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accompliſhed, except wee reſolve, that the will of God of certainly ſaving all the elect is unchangeable. 4. Wee ſhall never with aſſured confidence crave of God his bleſſings promiſed us, eſpecially thoſe which are neceſſary to ſalvation; neither ſhall we ſtrive thereto with right endeavours and agreeable to Gods word, except we be aſſured that God both hath from everlaſting decreed for us thoſe bleſſings themſelves, and hath deſtined and appointed the means whereby they are received, and doth alſo moſt certainly beſtow thoſe decreed and promiſed bleſſings upon all, to whom he giveth thoſe means, and the lawfull uſe of them.

The ſecond part of the Creed; Of God the Son, the Redeemer.
ON THE 11. SABBATH.Queſt. 29. Why is the Son of God called Jeſus, that is, a Saviour?

Anſ. Becauſe he ſaveth us from all our ſinsMat. 1.21. Heb. 7.25.: neither ought any ſafety to be ſought for from any other, nor can elſe-where be foundActs 4.12. Job 15.4. 1 Tim. 2.5. Iſa. 43.11. 1 Job. 5.11..

The Explication.

IN this ſecond part of the Apoſtolick Creed, is treated of the Mediatour. The doctrine concerning the Mediatour conſiſteth of two parts: 1. Of the perſon of the Mediatour. 2. Of his office. Of his perſon, the two former articles ſpeak: And in Jeſus Chriſt his only Son our Lord, which was conceived by the holy Ghoſt, born of the virgin Mary. His office is ſummarily expounded in the jame two articles, but particularly in thoſe which follow, even the third part of the Creed, wherein is treated concerning the holy Ghoſt. There are two parts of his office; humiliation or merit, and glorification or efficacie. Of his humiliation, whereby Chriſt hath promerited for us his benefits, namely, remiſſion of ſins, and reconciliation and attonement with God, the holy Ghoſt, and life everlaſting, theſe articles ſpeak: He ſuffered under Pontius Pilate, was crucified, dead, buried, deſcended into hell. Of his glorification, in reſpect whereof Chriſt is effectuall, and worketh forcibly in us, in applying his merited bleſſings and benefits unto us by his Spirit, theſe articles ſpeak: The third day he roſe again from the dead, hee aſcended into heaven, ſitteth on the right hand of God the Father almighty: The ſeventh article touching his coming pertaineth to the conſummation of his glorification, when God ſhall be all in all: From thence ſhall hee come to judge the quick and the dead. The great wiſdom & order in diſpoſing the articles of our Creed. Hence it appeareth with how great wiſdome the articles were written and applied to the queſtion of the Mediatour: For as it deſcendeth in order from the firſt to the laſt ſtep and degree of Chriſts humiliation, which is ſignified by his deſcenſion into hell, and is the feeling of the horrible judgement and wrath of God againſt the ſins of mankind: ſo it aſcendeth from the leſſer glory, which began from his reſurrection, to the higheſt and greateſt, which is betokened by his ſitting at the right hand of God the Father. The ſame order, and the ſame wiſdome is ſeen in the firſt part of the Creed. It is alſo apparent in the third part, which is as it were the fruit of the articles going before, wherein are recited in moſt notable order the benefits which Chriſt, promeriting by his paſſion, applyeth to us by his Spirit.Chriſts office and his benefits differ. For the benefits of Chriſt are different from his office. His benefits are the things themſelves, which Chriſt hath purchaſed for us, and beſtoweth on us, to wit, remiſſion of ſins, or our reconciliation with God, the giving of his holy Spirit, and life everlaſting. His office is to promerit thoſe things for us by his obedience, and to beſtow them on us, by his own power and efficacy.

And in Jeſus.) That is, I beleeve in Jeſus Chriſt. We muſt repeat the words, I beleeve; becauſe as we beleeve in God the Father, ſo we alſo beleeve in the Son of God:John 14.1, 11. John 10.30. John 6.29. John 3.36. John 5.23. Ye beleeve in God, beleeve alſo in me. Beleeve me that I am in the Father, and the Father in me. I and my Father are one. This is the work of God, that ye beleeve in him whom he 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, JESƲS.

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 〈 in non-Latin alphabet 〉 ,Mat. 1.21. and in Hebrew Jehoſcuah or Jeſcuah) ſignifieth a Saviour and Authour of ſafety: which Name God himſelf gave unto the Mediatour 0166 0 in the new teſtament. This true Etymon or original ſignification of this word is aſsigned by the Angel, ſaying: For he ſhall ſave his people from their ſinnes. Luke 1.31. The Son of God therefore is called Jeſus, in reſpect of his office, by an excellencie: 1. In that he is our Mediatour, who ſaveth and delivereth from the evils both of crime and puniſhment. 2. And that alone. 3. Yea, and moſt perfectly: whether we reſpect the number of theſe evils, hee delivereth us from them all; or the degrees of them, hee hath utterly annihilated the greateſt, yea, and ſmalleſt portion of them. And the ſalvation which he tendereth unto us, is righteouſnes, and life everlaſting.Jeſus is our Saviour. This is gathered out of his very name, becauſe he hath not a bare title without the thing it ſelfe, but farther therewith performeth and executeth the office of a Mediatour. Object. Many others were called by the Name Jeſus, and were Saviours of their People; as for example, Joſuah the Captaine of Iſrael, and divers other: Therefore from this name it is not neceſſarily argued and inforced, that Chriſt onely is our Saviour. Anſw. Others had this name, becauſe they were typicall Saviours, prefiguring and reſembling this true Saviour. Repl. Yea, but the Parents of Joſuah, when they gave their young Infant this name, could not ſo much as ſuſpect that by him ſhould come the delivery of the people of Iſrael: Anſw. What then? yet GOD knew, and thereupon ſo directed their wils, that they ſhould call him Joſuah. Now there is a great difference between thoſe other, and this our Jeſus.Differences between the true Jeſus our Saviuor; and others of the ſame name. 1. Others had this name impoſed on them by the will of men; this our Jeſus had his name given him by an Angel. 2. Others were but types and ſhaddowes, this was the true prefigured Jeſus. 3. God by them beſtowed onely corporall and temporall benefits upon his people the Iſraelites; but by this Jeſus he ſaveth all the choſen, diſperſed through the whole world, from all evils both of body and ſoule, from ſin and death everlaſting. 4. they were only inſtruments and miniſters, by whom Chriſt gave ſafety, and benefits temporall to the people; Chriſt is the authour of all good things both temporall and eternall, and theſe he by his own efficacy beſtoweth on whom he will. Thus the Son of God is called Jeſus by an excellency above others, being the true Saviour: 1. Becauſe he exempteth and freeth us from all evils of crime and paine. 2. Becauſe he alone worketh this freedome and delivery.

That the Sonne of God onely is that Saviour, is ſhewed by the places of Scripture following: There is no ſalvation in any other. 2. Jeſus alone is our Saviour. Acts 4.12. John 3.18. 1 John 5.11. 1 Tim. 2.5. Eſa. 43.11, 25. Rom. 5.19. How the whole three perſons are ſaid to be Saviours. For among men there is given no other name under heaven whereby wee muſt be ſaved. Hee that beleeveth not in the Sonne is condemned already, becauſe hee beleeveth not in the name of the onely begotten Son of God. God hath given unto us eternall life, and this life is in his Son. There is one God, and one Mediatour between God and man, which is the man Chriſt Jeſus. I am the Lord, and beſides me there is no Saviour. I am hee that putteth away thine iniquities for mine owne ſake. By the obedience of one ſhall many be made righteous. Object. The Father and the holy Ghoſt alſo are our Saviours: Therefore not the Sonne alone. Anſ. 1. It is a fallacy, affirming that to be ſimply and wholly ſo, which is but in ſome reſpect only ſo. True it is, they all ſave mankinde: but the difference is in the manner of their ſaving. For, The Father by ſending the Son. The Father ſaveth, as the fountaine of our delivery; becauſe he ſendeth his Sonne into fleſh, by him to deliver us: but the Father himſelfe is not ſent. The holy Ghoſt by being ſent of the Sonne. The holy Ghoſt ſaveth, as an immediate effector or worker of regeneration, ſent from the Father by the Sonne into the hearts of the choſen. The Son only by ment and efficacy. The Sonne ſaveth b his merit and efficacy, and thus becometh ſole Mediatour, paying the ranſome, giving the holy Ghoſt, regenerating and raiſing us up unto life eternall. Wherefore this efficacy and effectuall working it ſelf, is common to all three perſons: yet the order and manner of working is different, and appropriate to each. But the ranſome, the Sonne onley hath paid.The particle alone executes all creatures from being Saviours. 1. Cor. 2.11. Anſ. 2. The Sonne is called the onely Saviour, in reſpect of the creature, to whom he is oppoſed, and from whom he is deſcerned: that is, from the word of ſalvation, not the Father and the holy Ghoſt, but the creatures onely are excluded. For no creature delivereth from ſin and death. So it is ſaid, The things of God knoweth no man, but the Spirit of God: but it followeth not hereof, that the Father and the Son know not themſelves. For the Spirit in that place is compared with the creature, not with the Father and the Son.

2. From what evils he ſaveth or delivereth.

HE delivereth us from all evils both of crime, and paine, moſt fully and perfectly. From the evill of crime, for ſo the Angel teſtifieth. Hee ſhall ſave his people from their ſinnes. The bloud of Jeſus Chriſt cleanſeth us from all ſinne; that is, that it may not be imputed unto us,Mat. 1.21. 1 John 1.7. and that it may not raigne in us, but be aboliſhed, and ſo we at length leave off to ſin. Wherefore alſo he delivereth us from all paine, and puniſhment. For the cauſe being taken away which is ſinne, the effect is taken away, which is puniſhment.Rom 8.1. Now then there is no condemnation to them that are in Chriſt Jeſus. I give unto them eternall life. This ſalvation then, which this our Saviour Jeſus Chriſt bringeth us, is righteouſneſſe and life everlaſting. Seventy weeks, are determined to finiſh the wickedneſſe, and to ſeale up the ſinnes, and to reconcile the inquity, and to bring in everlaſting righteouſneſſe. Dan 9.24. 1 Cor. 1.30. Hee is made unto us wiſedome, righteouſneſſe, ſanctification, and redemption.

3. How hee ſaveth.

Chriſt ſaveth us, 1. By his merit.HE ſaveth us after two ſorts; by his merit, and by his efficacy. 1. Hee ſaveth us by his merit or ſatisfaction; becauſe by his obedience, paſsion, death, and interceſsion, he hath merited for us remiſsion of ſinne, reconciliation with God, the holy Ghoſt, ſalvation, and life everlaſting. Teſtimonies hereof are theſe; If any man ſin, we have an advocate with the Father, 1 John 2.2. Jeſus Christ the juſt. And hee is the reconciliation for our ſinnes and not for ours onely, but alſo for the ſinnes of the whole world: that is, for the ſinnes of all ſorts of men, of what ſoever age, place, or degree. The bloud of Jeſus Chriſt the Sonne of God purgeth us from all ſinne. 1 John 17. Rom 3.25. Whom God hath ſet forth to be are conciliation through faith in his bloud, to declare his righteouſenſſe by the forgiveneſſe of ſinnes. By the obedience of one, many ſhall be made righteous. He was wounded for our tranſgreſsions, Rom. 5.19. Eſa. 53.5. he was broken for our iniquities; the chastiſement of our peace was upon him, and with his ſtripes wee are healed. All we like ſheep have gone aſtray, we have turned every one to his owne way, and the Lord hath laid upon us the iniquitie of us all. 2 Cor. 5.2. Gal. 3.13. Hee hath made him to be ſinne for us, which knew no ſin, that we ſhould be made the righteneouſneſſe of God in him. Chriſt hath redeemed us from the curſe of the law, when hee was made a curſe for us, that the bleſsing of Abraham might come on the Gentiles through Chriſt Jeſus,Galat. 4.4. Galat. 3.13. that we might receive the promiſe of the Spirit through faith. God ſent forth his Son made of a woman, and made under the Law (that is, made an execration or curſe; For wee are delivered not from the obedience, but from the curſe of the Law,) that he might redeeme them that were under the Law, that wee might receive the adoption of the ſonnes. Heb. 9.14. How much more ſhall the bloud of Chriſt, which through the eternall Spirit offered himſelfe without ſpot to God, purge your conſciences from dead workes, to ſerve the living God? By the which will we are ſanctified, even by the offering of the body of Jeſus Chriſt once offered. By theſe and very many the like places of Scripture, it is manifeſt that for Chriſts merit we are not only freed from puniſhment, the remiſſion of our ſins being obtained: but are alſo reputed righteous before God, adopted of him to be his Sons, bleſſed, endued with the holy Ghoſt, ſanctified, and made heires of everlaſting life. By his efficacy and powerfull working. Chriſt ſaveth us by his efficacy, power, and operation; becauſe he not only obtaineth, by his meriting for us, remiſsion of ſins, and that life which wee had loſt; but alſo applyeth effectually unto us, by vertue of his Spirit through faith, the whole benefit of our redemption. For what benefits he merited by his death, he doth not retain them unto himſelf, but beſtoweth them on us. For ſalvation and life everlaſting (which himſelf had before) he purchaſed, not for himſelf, but for us, as being our Mediatour. Therefore he revealeth unto us his Fathers will, inſtituteth and maintaineth the miniſtery of his word, whereby he giveth the holy Ghoſt, by whom he worketh in us both faith, whereby we, applying Chriſts merit unto our ſelves, may be aſſured of our juſtification in the ſight of God through the force thereof; and alſo converſion, or the deſire and love of new obedience. So by his word and ſpirit he gathereth his Church, he beſtoweth and heapeth on in all bleſsings neceſſary for this life, defendeth and preſerveth it in this life againſt the force of Divels and the world, and againſt all corporall and ſpirituall aſſaults of all enemies, even to the end; ſo that not one of thoſe which are converted, periſheth finally: at length, their bodies being raiſed in the laſt day from the dead, hee fully delivers the Church from all ſin and evill, advancing it unto everlaſting life and glory, & caſting the enemies thereof into perpetual pain and torment. To compriſe the whole in a word, his efficacy by his word and ſpirit regenerateth us in this life,The efficacy of Chriſts merit performeth three things unto us. 1. Our regeneration. Mat. 18.17. and preſerveth or ſuſtaineth us being regenerate, leſt we fall away, & in the end raiſeth us unto life eternall. Of his revealing himſelf unto us, and regenerating us, ſpeak theſe places; No man knoweth the Son but the Father: neither knoweth any man the Father but the Son, and he to whom the Son will reveale him No man hath ſeen God at any time: John 1.18. the onely begotten Son, which is in the boſome of the Father, he hath declared him. Mat. 3.11. John 15 26. Epheſ. 4.8, 10, 11. 1. John. 3.8. He that cometh after mee, will baptiſe you with the holy Ghoſt, and with fire. I will ſend unto you from the Father the Spirit of truth. When he aſcended up on high he gave gifts unto men. He aſcended up on high, that he might fill all things. For this purpoſe appeared the Son of God, 2. Our perſeverance therein. John 14.1. Mat. 28.20. John 14.18, 23. that he might looſe the workes of the Divel. Of his raiſing us from death, theſe Scriptures make evident mention: I will raiſe him up in the last day. No man ſhall take my ſheep out of mine hands. I give unto them eternall life, and they ſhall never periſh. 3. Our Reſurection from death. Joh. 6.54. & 10.28 1 Cor. 15.28. Epheſ. 5.27. When all things ſhall he ſubdued unto him, he ſhall make unto himſelfe a glorious Church in the ſight of God, which he gathereth from the beginning of the world unto the end. Hereby we may underſtand, that the giving of the holy Ghoſt is a part of our ſalvation or delivery by Chriſt Jeſus our Mediatour. For the holy Ghoſt is he by who Chriſt effectually performeth this, which he, being our Interceſſor with his Father, hath promiſed his Father in our behalfe: that is, he teacheth us by illuminating our minds with the knowledge of God and his divine will: and regenerateth or ſanctifieth, and guideth and ſtabliſheth us, that we may begin the ſtudy of holines, perſiſt and profit therein, untill ſin be fully aboliſhed in us; and ſin being aboliſhed, death muſt needs be aboliſhed: which that he might together with death deſtroy, Chriſt was ſent of his Father into the world.

Chriſt is our moſt perfect Saviour.Chriſt ſaveth us from all evils whether of crime or puniſhment, by his merit and efficacie fully and moſt perfectly, inchoating and beginning our ſalvation in this life, but conſummating and finiſhing it in the life to come. Which is proved firſt, In that his merit is moſt perfect, and that for two cauſes before expreſſed; 1. The worthineſſe of the perſon, becauſe he that ſuffered it, is God: (for,Acts 20.28. God hath purchaſed the Church with his owne bloud. Christ through the eternall Spirit offered himſelfe. Whence alſo it is that the obedience of the Son in puniſhment or ſatisfaction ſurpaſſeth the righteouſnes and puniſhment, or ſatisfaction of all the Angels, and is a ſufficient price and merit for ſo many, and ſo great bleſsings.) 2. The greviouſneſſe of the puniſhments which he ſuſtained for us. Againe, in that hee in moſt perfect and abſolute manner applieth and imparteth ſalvation unto us. Col. 2.10. Ye are complete in him, that is, ye have all things appertaining to everlaſting bleſſednes, ye for Chriſts ſake are become the perfect and bleſſed ſons of God.Col. 1.19. For it pleaſed the Father, that in him ſhould all fullneſſe dwell. The bloud of Jeſus Chriſt the Sonne of God, cleanſeth us from all ſinne, Now there is no condemnation to them that are in Christ Jeſus. John 1.7. Rom. 1.8. Heb. 7.24, 25. But this man, becauſe he endureth for ever, hath an everlaſting Prieſthood: Wherefore he is able alſo perfectly to ſave them that come unto God by him.

4. Whom hee ſaveth.

HEe ſaveth all and only the Elect and Beleevers, which have been, are, or ſhall be, even from the beginning, to the end of the world, and that both by his merit, and by his efficacy. For in them onely, which imbrace the benefit of redemption with a true faith, hath God his end, even his worſhip and glory. For hee hath decreed to gather and reſerve a Church unto himſelf in this life, but with this condition, that it apprehend that benefit, and be thankfull for the ſame. God ſo loved the world, John 3.16. that he hath given his only begotten Son, that whoſoever beleeveth in him ſhould not periſh, John. 17.20. but have everlaſting life. I pray not for theſe alone; but for them alſo which ſhall beleeve in mee through their word, that they all may be one. I am the living bread which came downe from heaven: John 6.51. Epheſ. 1.4, 12. if any man eat of this bread, hee ſhall live forever. Hee hath choſen us in Chriſt, that we ſhould be holy and without blame before him in love, and that wee ſhould be unto the praiſe of his glory.

A brief ſumme of all that hath bin ſaid in foure queſtions.The ſumme of all that hath been hitherto dilated and inlarged, may in brief be thus concluded: Queſt. 1. Who is he that ſaveth us? Anſ. The Sonne of God is our Jeſus, that is to ſay, our Saviour. Queſt. 2. Whom ſaveth hee? Anſ. His people, to wit, all and only the Elect which are given him of his Father. Queſt. 3. From what evils delivereth he his Elect? Anſ. From all ſin, and the puniſhments of ſin. Queſt. 4. By what meanes? Anſ. Two manner of waies: by his merit, and by his efficacy; and both theſe waies he moſt perfectly delivereth his choſen.The true meaning of the Article.

Now then, what meane the words of this Article, I beleeve in Jeſus? 1. I beleeve that there is ſome Saviour of mankind. 2. I beleeve that this perſon Jeſus, born of the Virgin Mary, is that Saviour, of whom the Father pronounced from heaven, This is my beloved Son, Mat. 17.5. John 5.23. in whom I am well pleaſed: Heare him: whom God will have worſhipped and honored of us. He that honoreth not the Son, the ſame honoreth not the Father, which hath ſent him. 3. I beleeve that this Jeſus by his merit and efficacie freeth us from all evils both of crime and penalty, beginning in us this freedome in this life, and finiſhing it in the life to come. 4. I beleeve that this Jeſus is not onely the Saviour of other his Elect, but my onely perfect Saviour alſo, working in mee here in this world the beginnings of ſalvation, and perfecting the ſame at length in the world to come.

Queſt. 30. Doe they then beleeve in the only Saviour Jeſus, who ſeek for happines and ſafety of the Saints, or of themſelves, or elſewhere?

Anſ. No: For although in word they boaſt themſelves of him as their Saviour, yet indeed they deny the only Saviour Jeſus.1. Com.13.3031. Gal. 5.4. For it muſt needs be, that either Jeſus is not a perfect Saviour, or that they who imbrace him as their Saviour with a true faith, poſſeſſe all things in him, which are required unto ſalvation.Heb. 12.2. Eſay 9.6. Col. 1.19.20. & 2.10. 1. Iohn 1.17.

The Explication.

THis queſtion is moved to convict ſuch as glory in the name of Jeſus, and in the meane ſpace ſeeke for ſalvation, either wholly, or in part, without this Jeſus: as, in the merits of Saints, in Popes indulgences and pardons, in their owne Satisfactions, Workes, Faſtings, Prayers, Almeſ-deeds, &c. of which crew are the Papiſts, Jeſuites, and ſuch like hypocrites of our times. The queſtion therefore is, Whether theſe doe beleeve in the onely Saviour Jeſus, or no? It is anſwered, that they beleeve not; but whatſoever they vaunt in their wordes and ſpeeches, yet indeed they deny him. The collection of the whole anſwer is concluded in this Syllogiſme, drawn from the deſcription of an onely and perfect Saviour: Whoſoever is a perfect and onely Saviour, he beſtoweth ſalvation not joyntly with others, nor in part onely, but full, entire, and whole: But this Jeſus, the ſonne of Mary, is that Saviour, which is the onely and perfect Saviour; whereof demonſtration hath been made in the former queſtion: Wherefore hee beſtoweth ſalvation neither joyntly with others, neither part thereof onely, but hee alone performeth the whole, moſt abſolutely; and by a conſequent, they who joyne Interceſſours with Jeſus, or crave and expect any part of ſalvation elſewhere, doe indeed deny the only Saviour Jeſus. Wee may alſo frame it on this manner: They who ſeeke for ſalvation in any other than in Chriſt, whether in Saints, or in themſelves, &c. beleeve not in Jeſus, as in their only Saviour: But Papiſts and Jeſuites, labouring to eſtabliſh meritorious workes of their owne, or of Saints, ſeek for ſalvation in ſome other beſides Chriſt Jeſus: Therefore they beleeve not in Jeſus, as in their onely Saviour. The Minor of the Syllogiſme is granted by them, and is a point of their doctrine. The Major is cleare out of the deſcription of a perfect Saviour, ſet downe in the Major of the former Syllogiſme. Object. To pray for others, is to make interceſsion. God will that one ſhould pray for another, as the Saints for Saints: Therefore hee will that one make interceſsion for another; and by a conſequent, the glory of Chriſt is not impeached, if the interceſsion of Saints be joyned unto his interceſsion. Anſw. There is an ambiguity, both in the word Prayer, and in the word Interceſsion. God will, that one pray and make interceſsion for another; but this they muſt doe, not ſtanding on the worthineſſe of their own interceſsion and merits: but on the worthineſſe of the interceſsion and merits of the only Mediatour Chriſt. Chriſt maketh interceſsion for us, becauſe he prayeth, willeth, and obtaineth, and effectuateth it himſelf, that for his own ſacrifice and prayers we may be received of God the Father into favour, and be reformed according to his Image. Chriſt therefore maketh interceſsion for us by the vigour and vertue of his owne proper worthineſſe and merits; for his owne worthineſſe hee is heard, and obtaineth what hee deſireth. After this ſort doe not the Saints make interceſsion one for another. Wherefore ſeeing the Papiſts feigne, that the Saints doe by their owne merits and prayers obtaine for others grace, and certaine good things at Gods hands, they manifeſtly derogate from the glory of Chriſt, and deny him to be the only Saviour.

ON THE 12. SABBATH.Queſt. 31. Why is he called Chriſt, that is, Annointed?

Anſw. Becauſe he was ordained of the Father, and annointed of the holy Ghoſt,Pſal. 45.8. Heb. 1.9. Eſay 61.1. Luke 4.18. the chiefe Prophet and Doctor,Deut. 8.15. Acts 3.22 & 7.37. Eſay 55.4. who hath opened unto us the ſecret counſell, and all the will of his Father concerning our Redemption:John 1.18. & 15.15. and the high Prieſt,Pſal. 110.4. who with that one only ſacrifice of his body hath redeemed us.Heb. 9.12, 14, 28. & 10.12, 14. and doth continually make interceſsion to his Father for us:Rom. 5.9, 10. & 8.34. Heb. 9.24. 1 Joh. 2.1. and a King, who ruleth us by his word and ſpirit, and defendeth and maintaineth that ſalvation which he hath purchaſed for us.Pſal. 2.6. Zach. 9.9. Matth. 21.5. & 28.18. Luk. 1 33. Joh. 10.28. Revel. 10. & 12. & 16.

The Explication.

What is ſignified by the name of Chriſt. THe name of Jeſus doth rather ſummarily than expreſly note the office of the Mediatour: and is as it were a proper name deſigning rather a certain perſon. But the word, Meſsias, or Christ, or Annointed, is properly an Epitheton of the office, which being adjoyned to the former, doth more ſignificantly declare the proper and certaine office of the Mediatour: For it expreſſeth metonymically the three parts thereof, namely, to be a Prophet, a Priest, and a King. For theſe three were wont to be annointed, and ſo to be deſigned to theſe functions. Object. But it may be that Chriſt was annointed but to one of theſe functions only. Anſ. Hee is called in the Scripture a Prophet, a King, and a Prieſt: And further, Chriſt was ſignified by annointed perſons, whereof thoſe three ſorts were in the Old Teſtament. And hence it cometh to paſſe, that theſe two names, Jeſus Chriſt are often joyned. For it is not enough to beleeve, that there is a Saviour, and that he is exhibited; but wee muſt further alſo certainly be perſwaded, that this Jeſus, born of the Virgin Mary, is that Saviour and Chriſt, promiſed in the Old Teſtament. Furthermore, concerning the office of the Mediatour, as it is deſigned by his name Christ, which ſignifieth Annointed, foure things eſpecially offer themſelves to be conſidered: 1. What the Ʋnction or Annointing of Chriſt is, or in what ſenſe he is called Annointed. 2. What is Christs Propheticall function. 3. What his Prieſthood 4. What his Kingdome.

1. What Chriſts Ʋnction or Annointing is.

ANnointing in the Old Teſtament was a Ceremony, whereby, according to Gods ordinance, Prophets, Prieſts, and Kings were annointed, either with ſome ſpeciall, or common oyle: that it might ſtand for a teſtimony, to thoſe who were rightly annointed, that they were called of God to the adminiſtring of one of theſe functions, and that they ſhould be furniſhed from God with gifts neceſſary for the performing of that whereunto they were called. For annointing ſignified, 1. The calling and ordaining of any to the office either of a Prophet, or of a Prieſt, or of a King. 2. It ſignified the promiſe and beſtowing of gifts neceſſary thereto: For, to whom God committed any office, and whom he cauſed to be annointed, to theſe alſo he ſubminiſtred the gifts of the holy Ghoſt neceſſary for the diſcharging of it, as knowledge, wiſedome, ſtrength, fortitude, induſtry, authority, and ſuch others. 3. It ſignifieth the fragrantneſſe, or ſweet ſavour of the labours imployed in that vocation: that is, it was a teſtimony that the labours were gratefull and acceptable to God, and that hee would proſper ſuch labours, as the Annointed ſhould with a true faith, and cheerfully undergo in executing the function committed unto them of God. We are unto God the ſweet ſavour of Christ in them that are ſaved. 2 Cor. 2.15. Cor. 15.5 . The analogie or proportion between the ſigne and the thing ſignified. Your labour is not in vain in the Lord. Further, the out ward annointing did, as a ſigne, repreſent the inward, that is, the gifts of the holy Ghoſt, as the things ſignified, by reaſon of a correſpondent Analogy and proportion. For, as oyle maketh the dry parts, being annointed therewith, lively, agill, and able or fit to do their duty, and beſides, to ſend forth a ſweet ſavour: So the holy Ghoſt furniſhing them with neceſſary gifts, which are ordained to a function, giveth them ſtrength and power, whereby they, being of themſelves unfit to doe any good, are made fit and able to work, and accompliſh things gratefull unto God: that is, the holy Ghoſt cauſeth them to diſpatch readily, and with dexterity, the parts of that duty which is injoyned them, and to doe things acceptable to God, and availeable for the preſervation of the Church.

Now, the anncinting of Jeſus Chriſt is, 1. The ordaining of the Son of God to the office of the chiefe Propher, Prieſt, and King of the Church. 2. The ſpeciall communicating of the gifts of the holy Ghoſt neceſſary for his office. 3. Gods approbation and proſpering of this office. The Lord would breake him, Eſay 53.10. and make him ſubject to infirmities: when he ſhall make his ſoule an offering for ſinne, be ſhall ſee his ſeed, and ſhall prolong his daies, and the will of the Lord ſhall proſper in hid hand: Hee ſhall ſee of the travell of his ſoule, and ſhall be ſatisfied: by his knowledge ſhall my righteous ſervant juſtifie many; for hee ſhall beare their iniquities: Therefore will I give him a portion with the great, and he ſhall divide the ſpoyle. Jeſus then, the Son of God and Mary,Two cauſes why Jeſus was alſo called Chriſt, that is, Annointed. is called Meſſias, or Chriſt, or Annointed: 1. Becauſe hee was appointed of his Father from everlasting, the Mediatour, that is, the chiefe Prophet, Prieſt, and King of the Church. This is confirmed by this reaſon: Hee that is to be a Prophet, a Prieſt, and a King, and is called Annointed, hee is in reſpect of thoſe three called Annointed. But the Mediatour, which was called Meſsias, or Annointed, was to be the chiefe Prophet, Priest, and King of the Church: Therefore hee is in reſpect of thoſe three, called Annointed, or Chriſt. Againe, the ſame is ſhewed by many places of Scripture.Joh. 7.28. & 6.38. I came not of my ſelfe, &c. I came down from heaven, not to doe mine own will, Heb. 5.5. but his will which hath ſent me. Chriſt took not to himſelfe this honour to be made the High Prieſt; but hee that ſaid unto him, Thou art my Son, this day begate I thee, &c. The Lord ſwore, Pſal. 11.4. Heb. 13.8. Rev. 13.8. 1 Cor. 1.30. thou art a Prieſt for ever, after the order of Melchiſedeck. Jeſus Chriſt yeſterday, and to day, the ſame is alſo for ever. The Lambe ſlain from the beginning of the world. Chriſt is made of God unto us, wiſedome, and righteouſnes, and ſanctification, and redemption. So he is often called the Angel of the covenant, ſent of old unto the Church. 2. He is called Annointed, in reſpect of the gifts of the holy Ghoſt, which were poured on him thick, abundantly, and moſt perfectly; that is, all the gifts and graces, whatſoever are in all the bleſſed Angels and Men, and thoſe in the moſt excellent and high degree, that he might be ſufficient for the reſtoring, ruling, preſerving of his Church, and for adminiſtring of the government of the whole world, and for the directing thereof to the ſafety and ſalvation of his Church. God giveth him not the ſpirit by meaſure. Wherefore God, John 3.34. Heb. 2.9. Eſay 61.1. thy God, hath annointed thee with the oyle of gladneſſe above thy fellowes. The Spirit of the Lord is upon mee: Therefore hath the Lord annointed mee. The annointing therefore is of the whole perſon, yet with this difference, That it is ſo applied to both natures, as it ſignifieth the ordaining of them to the Mediatourſhip. For he is Mediatour according to both natures, who was alwaies preſent with his Church,Chriſt is annointed in reſpect of his humanity, not of his Godhead: in reſpect whereof he is annointer even before the fleſh was born: But as his annointing deſigneth the communicating of the gifts of the holy Ghoſt, ſo his humane nature only is meant to be annointed. For his Godhead, becauſe it is alwaies in it ſelfe goodneſſe moſt perfect, and paſſing meaſure, is not annointed, but annointeth and filleth with gifts and graces both his owne humanity, which his Godhead doth perſonally inhabit, as alſo the Elect and choſen. Wherefore one and the ſame Chriſt, in reſpect of his divers natures, is both annointed and annointer, as raiſer, and raiſed. For the Father annointeth with the holy Ghoſt, but by the Lord: So that Irenaeus ſaith pretily,Lib. 3. cap. 20. That by the name of annointing was compriſed and underſtood the three perſons of the Godhead; The annointer, the Father: the annointed, the Son: and the annointing, which is the holy Ghoſt. Ob. But it is nowhere read, Chriſt annointed ſpiritually. that Chriſt was annointed. Anſ. Chriſt was not annointed typically, ceremonially, or ſacramentally: but really, and ſpiritually, that is, hee received the thing it ſelf, which was prefigured and ſignified by the ceremoniall annointing, which was the holy Ghoſt: as it is ſaid, Wherefore God, thy God, hath annointed thee with the oyle of gladneſſe above thy fellowes. Pſal. 45.8. Heb. 1.9. Eſay 61.1. The ſpirit of the Lord is upon me: Therefore hath the Lord annointed me. As therefore it was meet that Chriſt ſhould be a Prophet, a prieſt, and a King, not typicall, but the very ſignified and true, that is, the great and high Prophet, Prieſt and King: ſo it was neceſſary that he ſhould be annointed not with typicall oyle, but with the ſignified and true oyle, which was the holy Ghoſt: For ſuch as the office was, ſuch ſhould the annointing be. But the office was not typicall, but the very thing it ſelfe: Therefore ſuch alſo ſhold the annointing be.

Hence we learne and underſtand theſe two things: 1. That Chriſt hath his name not from the ceremoniall annointing, Chriſt hath his name, not from the ceremoniall annointing, but from the thing thereby ſignified. but from the thing it ſelfe, which was thereby ſignified: becauſe hee is that chiefe and high Prophet, Prieſt, and King, whom as types, the Prophets, Prieſts, and Kings of the Old Teſtament, which were wont to be annointed with externall oyle, did repreſent. The name therefore of the ſigne or type, that is, annointed, is transferred to the thing it ſelfe, even to the High Prieſt, Prophet, and King, Jeſus. 2. That there is a great difference betweene this Jeſus Annnointed, and the Annointed of the Old Testament. Three differences between Chriſt annointed, and the annointed of the Old Teſtament. For, 1. They were onely certaine types, and ſhadowes of this only chiefe and true Chriſt, that is, of this King, Prophet, and Prieſt. Wherefore neceſſary was it, that they ſhould yeeld and give place to him being once exhibited. For the thing it ſelfe being come and exhibited, the types ceaſe. 2. The annointing, that is, the communicating of the gifts of the holy Ghoſt in the typicall Annointed, was imperfect and weake. But in Jeſus Chriſt it is perfect and exceeding great. For in him dwelleth the fulneſſe of the Godhead perſonally, ſo that hee is both the Annointed,Coloſ. 2.9. and Annointer. 3. Hee onely hath received all the gifts of the holy Ghost, and thoſe many waies more excellent than they are found in all the Angels and Men: becauſe he had them in the higheſt, both number and degree. Of his fulneſſe have all we received. John 1.16. 1 Cor. 12.11. Epheſ. 4.7. But the Annointed of the Old Teſtament received neither all the gifts, neither in the higheſt degree, but divided, and according to the meaſure of the gift of Chriſt, ſome more, ſome fewer, and ſome greater gifts than ſome; much leſſe were they able by their own power and vertue to work the ſame in others. Object. God cannot be annointed. Christ is God: Therefore hee could not be annointed, no not with the prefigured or ſignified oyle. Anſw. In ſome reſpect wee grant this whole reaſon.Why God cannot be ſaid to be annointed. For Chriſt, as touching his Godhead, cannot be annointed with the gifts of the holy Ghoſt: 1. Becauſe not one jot of the gifts of the holy Ghoſt can be added to the Godhead, becauſe of the exceeding perfection thereof. 2. Becauſe the holy Ghoſt by whom the annointing is immediately administred, is the proper ſpirit of Chriſt, no leſſe proceeding from him, than from the Father: Wherefore he, as he is God, hath not any thing from the holy Ghoſt, neither doth he receive him, which is already his owne, from any other, but giveth him unto others, whom it pleaſeth him. As alſo no man can give thee thy ſpirit which is in thee, becauſe that which thou already haſt, cannot be given unto thee. Repl. According 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 〈 in non-Latin alphabet 〉 ,The ſignification of the name, Prophet. which ſigni 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 t 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 & 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, l •• g n rall, is c lled a 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 h 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 c •••• 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 fl •• 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 auth ••• 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 •• t of mank •• de, of which he may be heard, invocated and worſhipped: Wherefore the Pro ••• call function of Chriſt is,There pa ••••• C •• 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 revelar •• 〈◊〉 . The •• m, which is in the boſome of the Father, hee hath declared him. The things th have heard of the Father, M ••• 〈◊〉 5 〈◊〉 1 . & 6 10. thoſe ſpeake I to the world: Likewiſe to refine and pu •••• 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 proph 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 •• ſ ome of God I will ſend them Prophets and Apostles, &c. I will give you a mouch •• a wiſedome, where againſt all your adverſ 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. 〈◊〉 24.4 . 2 phe 5 0. ••• ke 10.9. 〈◊〉 •• .14. & 2 .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 ſub 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 is my beloved Son in whom I am well pleaſed, heare him. He that heareth you heareth me: and he that deſpiſeth you, deſpiſeth me: and he that deſpiſeth me, deſpiſeth him that ſent me.

3. What Chriſts Prieſt-hood is.

A Prieſt, in generall, is a perſon ordained by God to offer for himſelfe and others, oblations and ſacrifices: to pray for others, and to inſtruct. A Prieſt in generall. Under prayer is comprehended bleſſing, which is to wiſh them good from God. There is one Prieſt which is ſignifying or typicall, another ſignified. Atypicall Prieſt. The typicall Prieſt was a perſon appointed by God, 1. To offer typicall ſacrifices. 2. To make interceſsion for himſelfe and others. 3. To declare to the people the doctrine of the Law, and the promiſe of the Meſsias, and true ſacrifice which was to come. Such were all the Prieſts of the Old Teſtament; of whom one was the High-Priest the reſt inferiour Prieſts and theſe three properties which we have reckoned, were common to the High-Prieſt with the other inferiour Prieſts. But ſome things the High-Prieſt had proper and peculiar to himſelfe: 1. That he alone entered into the Tabernacle, called the Holiest of all, The High-Prieſts prerogatives under the Law. or Sanctuary, and that but once every yeere, not without blond, which he offered for himſelf and the people, burning incenſe there, and making interceſsion for the people. 2. That his raiment was more gorgeous. 3, That he was ſet over the reſt. 4. That he onely was conſulted of queſtions or matters doubtfull, weighty, and obſcure, whether appertaining to Religion, or to the Common wealth, and did returne the anſwers of God for the Princes and the people. 5. And therefore did govern and order ſome counſels and offices of the State and Kingdom, and did ſee that all things were lawfully adminiſtred. The inferiours were all the other Prieſts of the Old Teſtament: whoſe office it was, To ſacrifice, to pray, to teach the doctrine of the Law, and the promiſe of the Meſsias to come, and to make interceſsion for themſelves and others: Wherefore, though the Leviticall Prieſts were a type of Chriſt; yet the moſt notable type was the High-Prieſt, for that he in moe things repreſented Chriſt out very true, celeſtiall, and perpetuall High-Prieſt. Obj. 1. But it was the Prophets office to teach: Therefore the Priests differed nothing from the Prophets. Anſ. Both of them both the Prophets and the Prieſts, did teach the people: and it might ſo fall out alſo, that the ſame was both a Prieſt and a Prophet; as it is read of Jeremy. But this was not perpetuall,Three differences between the prieſts and Prophets in the Old Teſtament. but accidentall: Becauſe, 1. The Prieſts were ordained mediatly by men out of one certain Tribe, namely, the Leviticall; but God immediately, and by himſelf raiſed up Prophets out of any Tribe. 2. There is a great difference found betwixt them, as touching their function of teaching. For the Prophets were raiſed extraordinarily and immediately by God himſelfe, and ſo received from him the doctrine which they were to declare unto men. 3. They were ſo guided by the ſpeciall motion of the holy Ghoſt, that they could not erre in that doctrine, which they uttered unto men in the name of God. But the Prieſts, as Prieſts, 1. Were ordinary Miniſters of the old Church. 2. Were appointed by men. 3. Were tied to the doctrine of Moſes & the Prophets, which they learned, not from God immediatly, but mediatly by men. 4. They might erre in doctrine & counſell, and did erre often, when they departed from the law, and were reprehended of the Prophets. Wherefore, as touching their function of teaching, the Prophets differed from the Prieſts of the Old Teſtament, after the ſame ſort, as in the New Teſtament, the Apoſtles from other Miniſters and Teachers of the Church.

The ſignified, and true, and only High Prieſt is the Son of God, immediately ordained by od the Father himſelfe,Chriſt the true and prefigured High-Prieſt. and annointed by the holy Ghoſt, to reveale unto us the ſecret will of God, and his counſell towards us, and by aſſuming humane nature, offer himſelf a ſacrifice propitiatory for the ſins of all mankinde: to obtain for us, by his interceſſion unto the Father, remiſſion of ſins and eternall life: and laſtly, to apply effectually his ſacrifice unto us, both by imputing it, and alſo by illightening and moving the Elect, by his Word and Spirit, to receive it with a true faith; having this teſtimony, that hee is certainly heard of his heavenly Father, for all thoſe for whom he maketh interceſsion: and withall, having power to collect and gather his Church. Wherefore, there are foure principall parts of Chriſts Prieſthood. 1. To teach men both outwardl., ſpeaking to their eares by his voice, and the voice of his Miniſters; and inwardly, ſpeaking to their hearts by the efficacy of his Spirit. 2. To offer himſelfe a ſacrifice and ranſome, full, ſufficient, and acceptable unto God for the ſinnes of the world. Chriſts interceſſion. 3. To make continuall interceſsion for us unto the Father. For this interceſsion is proper unto the Son not onely becauſe himſelfe, living on earth, in the time of his fleſh, was made a ſuppliant and a ſacrifice for us unto his Father; but alſo becauſe hee earneſtly and deſirouſly will, according to both natures, that the Father, for his ſacrifice once accompliſhed on the Croſſe, remit unto us our ſins, and reſtore unto us righteouſneſſe and life: and the Father, looking upon the ſacrifice and will of his onely beloved Sonne, receiveth all Beleevers into his grace and favour: Wherefore the Sonne, in reſpect both of his merit, and will to ſave us, and of his Fathers continuall beholding and looking thereon, hath from everlaſting made interceſſion, and alſo doth now and for ever in heaven, appearing before his Father, make interceſſion for all the Elect and Choſen. To pray for the people, is a thing common to all Prieſts: but, To make interceſsion both in heaven and earth unto the Father for us, that our ſinnes may be pardoned us, is onely belonging to this high and onely Prieſt.Chriſts applying of his merit unto us. 4. To apply his ſacrifice unto all thoſe, for whom hee prayeth. And he applyeth it: 1. When he procureth, by prayer, the Father to impute it unto us, that is, to receive us for it into favour, and for it to love us. 2. When himſelf alſo, for the ſame ſacrifice ſake, John 17.19. doth receive us into favour. Father, for their ſakes ſanctifie I my ſelfe. 3. When he indueth us with true faith, whereby we alſo may apply his ſatisfaction unto our ſelves, that is, may be aſſured, and think that it is our righteouſneſſe, whereby we may ſtand in the preſence of the Lord.

Foure differences between Chriſt & other Prieſts.Hereby alſo it is cleare, in what other Prieſts differ from Chriſt. 1. Theſe teach onely by their outward voice, and not by the inward working alſo of the holy 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 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,Acts 11.26. and partaker his annointing;1 Cor. 6.5. that both I may confeſſe his name,Act. 2.17. 1 John 2.27. and preſent my ſelf unto him a lively ſacrifice of thankfulneſſe,Mat. 10.32. Rom. 10.10. and alſo may in this life fight againſt ſin and Sathan with a free and good conſcience,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.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 ou 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 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 foun 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 •• leth, governeth, quickneth, nouriſheth, and confirmeth them, ſo as they continue joyned in him, with the reſt of the members. We are alſo in three reſpects the members of Christ: 1. Becauſe by faith and the holy Ghost wee are joyned unto him, We are in three reſpects Chriſts members. and alſo are knit together amongst our ſelves, as the members to the head, and one with another. And this conjunction of the members of this body amongſt themſelves, is no leſſe requiſite and behoovefull, for the ſafety of the Church, than the conjunction of the whole body with Chriſt the head. For if thou ſeparate the arme from the hand, thou ſhalt ſeparate it alſo from the head, and ſo it ſhall no more have life.Epheſ. 3.17. That Chriſt may dwell in your hearts by faith. 2. Becauſe we are quickned and guided of him; and from him as the fountaine, we draw all good things: ſo that except we continue in him, wee have not eternall life in us: as neither the members ſundred from the body, retain life any longer. If a man abide not in me, he is cast forth as a branch, and withereth. John 5.6. 3. Becauſe as in mans body are divers faculties and functions of the members: ſo are the gifts and functions divers of the members of Chriſt in the Church: And as all the actions of the parts of the body are imployed and referred to the preſervation thereof, ſo all the members of Chriſt whatſoever they purpoſe or doe, that ought they to imploy and referre to the profit and utility of the Church. As we have many members in one body, and all members have not one office: ſo we being many, are one body in Chriſt. Rom. 11.4. 1 Cor. 12.7. The manifeſtation of the Spirit is given to profit withall.

Whereas then now we underſtand what it is to be member of Christ, and how we are his members; it will the more cleerely appeare,What anointing & participation of annointing is. What it is to be partaker of Chriſts anointing. what it is to be partaker of Chriſts annointing. Annointing ſignifieth a beſtowing of gifts: and participation of annointing importeth a communion of Chriſts gifts and office: or, annointing is a participation of all Chriſts benefits, and conſiſteth in the participation of Chriſts Kingdome, Prieſt-hood, and Propheticall office. To be partaker then of Chriſts annointing, is, 1. to be partaker of the holy Ghoſt and his gifts: For the holy Ghoſt is not idle in us, but worketh the ſame in us which he doth in Chriſt; albeit Chriſt alone hath more gifts than wee all: and thoſe graces and gifts in Chriſt are far more excellent in degree. 2. That Christ ſhould communicate unto us his Propheticall, Prieſtly, and Royall function.

2. What is the Propheticall function of Christians, that is, in what ſenſe they are, and are called Prophets.

CHriſt maketh us partakers of his Propheticall honour or office, not only in this, that himſelfe prophecieth unto us,Chriſtians are Prophets in knowledge and confeſsion. Acts. 2.17. Mat. 10.32. that is, effectually inſtructeth us by his Word and Spirit, but alſo becauſe he willeth and bringeth to paſſe, that we may alſo prophecie, by profeſſing and celebrating God: According as it is ſaid, I will powre out of my Spirit upon all fleſh, and your ſonnes and your daughters ſhall prophecy. Whoſoever ſhall confeſſe mee before men, him will I confeſſe alſo before my Father, which is in heaven. Our propheticall office therefore is, 1. Rightly to underſtand and imbrace the doctrine, perfect and neceſſary to ſalvation, concerning God and his will. 2. That every one in his place and degree profeſſe the ſame, being underſtood, faithfully, boldly, conſtantly, in word and life, thereby both to celebrate God, and to bring many ſchollars and diſciples unto Christ. The difference between Chriſts Propheticall function and ours, is,2 Differences of Chriſts Prophetical function with ours. 1. That Chriſt hath the ſpirit without meaſure, wee by meaſure: For it is the proper ſpirit of Chriſt which floweth from him, and is poured into the hearts of men: we have him by gift; He, being but one, hath all the gifts of the holy Ghoſt, and thoſe in the moſt excellent degree: all we have but only ſome, and thoſe farre inferiour. 2. That Chriſt effectually teacheth, by moving the hearts of men to accord and aſſent. The ſound and voice of others, without the inward ſound and voice of the holy Ghost, doth onely ſtrike the cares, neither pierceth it unto the heart.

3. What is the Prieſt-hood of Chriſtians.

What our Prieſt-hood is, and the parts of it.THe office of a Prieſt is to teach, to pray, and to ſacrifice: Wherefore our Prieſt-hood is, 1. To teach and inſtruct others; that is, to declare and ſhew unto others the true knowledge of God. And thou, when thou art converted, ſtrengthen thy brethren. Luke 22.32. 2. To invocate on God being known aright of us. 3. To performe unto God the duties of thankfulneſſe, to render him his due worſhip, even all outward and inward obedience: or, to offer up unto God all our life time ſacrifices of thankſgiving acceptable unto him,What our ſacrifices of thankſgiving are. and ſanctified by the ſacrifice of Chriſt: namely, to offer up unto him, 1. Our ſelves: by mortifying the old man in us, and by giving our members as weapons of righteouſneſſe unto God. Rom. 6.13. 2. Our prayers: Let us therefore by him offer the ſacrifice of praiſe alwaies to God, that is, the fruit of the lips, which confeſſe his name. Heb. 13.15. 3. Our almeſ-deeds: Thy prayer is heard and thine almes are had in remembrance in the ſight of God. 4. Our confeſsion of the Goſpel: Grace is given mee of God that I ſhould be the Miniſter of Jeſus Chriſt towards the Gentiles, Acts 13.31. miniſtring the Goſpel of God, that the offering up of the Gentiles might be acceptable. 5. Our cheerefull under going and ſuffering of the croſſe,Rom. 15.15, 16. that is, all calamities, perſecution, contempt, baniſhments, and even death it ſelfe for the confeſsion of the truth, and the glory of God.Phil. 2.17. 2 Tim. 4.6. Col. 1.24. Though I be offered. up upon the ſacrifice and ſervice of your faith, I am glad. I am now ready to be offered Now rejoyce I in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh, for his bodies ſake, which is the Church. This Prieſt-hood Chriſt communicateth unto us: 1. When by the efficacy of his ſpirit he works in us theſe forenamed ſacrifices of thankſgiving,How Chriſt maketh us Prieſts. which we offer unto God. 2. When by his merit and interceſsion unto his Father, he cauſeth our ſacrifices, albeit unperfect and ſtained with our ſins, to be notwithſtanding pleaſing and acceptable unto God.

Our ſacrifices different from Chriſts ſacrifice three wates.Now our ſacrifices differ, as well as the ſacrifices of the old Prieſts, from Chriſts ſacrifice. 1. Chriſt offered up together a ſacrifice both of thankeſgiving and propitiatory: We offer up only ſacrifices of thankeſgiving. The old Prieſts alſo offered up ſacrifices of thankſgiving: becauſe theſe belong to the whole Church, even from the beginning, to the end of the world. But thoſe ſacrifices, which they offered beſides, were only typicall. But no ſacrifices of the New Teſtament are typicall, but either euchariſticall and of thankfulneſſe, as are ours: or propitiatory, as is the obedience of Chriſt ot •• , performed for us in ſuffering our puniſhment. For he offered not a typicall or figurative, but the reall or figured and ſignified ſacrifice; as being not a typicall, but the ſignified Prieſt. 2. The ſacrifices of Chriſt are both perfect: ours unperfect, and defiled with many ſins. 3. The ſacrifice of Chriſt pleaſeth God for it ſelfe, and for the worthineſſe that is perfect in it ſelfe, and meriteth remiſsion of ſins and eternall life of God for us: becauſe it is the death of the very Son of God. Our ſacrifices merit nothing of God, and pleaſe him, not for themſelves, but for Christs ſacrifice, wherewith they are ſanctified.

4. What is the kingdome of Christians.

Chriſtians are Kings, 1. By partaking of his victory and royalty. 2. By having in themſelves through him, a power to overcome & over rule both their enemies and all creatures. John 16.33. Rev. 3.21. Luke 22.30. Our royall office, 1 John 5.4. 1 Tim. 1.18. 2 Tim. 2.12. Mat. 25.34. WEe are partakers of Chriſts kingdome, Becauſe he is our King, and doth communicate his victory and glory againſt his enemies and ours, with us, and maketh us by faith citizens of his kingdome, the ſons of God, his brethren and co heires. Becauſe, by the vertue and operation of his Spirit, he alſo maketh us Kings: that is, the Lords over all creatures, conquerors of our enemies, and partakers of everlaſting bliſſe and glory. Be of good comfort, I have overcome the world. To him that overcometh will I grant to ſit with mee in my throne; That yee may ſit on ſeates, and judge the twelve tribes of Iſrael. Our royall office therefore is, 1. That by the vertue of Christs ſpirit (who hath reſtored unto us our loſt royall and heavenly dignity, over all our enemies) we fight continually againſt ſin, the world, the divel, and the fleſh, and overcome. Which wee do, when as by a true faith we are reſolved, that we have remiſſion of all our ſins: and when by the ſame faith we receive the holy Ghoſt to repreſſe ſin, even in this life, as touching the beginning of our conqueſt. 2. That at length all our enemies being, by the grace of Chriſt, fully brought under, wee injoy eternall bliſſe and glory, that is, the heavenly kingdome, which by the working of the holy Ghoſt is begun in us in this life, and which we now poſſeſſe in hope, but then ſhall in full poſſeſsion inherit.Our kingdome. 1 Cor. 3.21. Fight a good fight, having faith and a good conſcience. If we ſuffer, we ſhall alſo reigne with him. Inherit yee the kingdome prepared for you from the foundations of the world. Briefly, our kingdome is, 1. That in Chriſt we are Lords over all creatures. All things are yours. 1 John 5.4. 2. That we overcome our enemies by faith in Chriſt. Who hath given us victory. This 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. Ʋnto 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. Ʋnto 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,Ioh. 1.14. H 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.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 Ʋnion 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 acaccording 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 non-Latin alphabet 〉 . 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 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. .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, pre ched the will of his Father unto men, and quickened them, both this very narration of John, and other very many places do plainly ſhew. He was the life, and the true light, which lighteneth every man. No man hath ſeen God at any time; the only begotten Son, which is in the boſome of the Father, he hath declared him. I am the living bread, which came downe from heaven, and giveth life unto the world. Christ went by the Spirit in the daies of Noah, and preached unto the ſpirits that are in priſon, 1 Pet. 3.19. which were in time paſſed diſobedient.

Object. 2. Chriſt, man, is, and is called God in the New Teſtament: Therefore they corrupt the Scripture, who ſay, that in this viſible man Jeſus, is, beſides the fleſh, an inviſible nature, which was exiſting alſo in the old peoples time without fleſh: For to ſay this, is as if a man, inſtead of this, Thou art a Scholar, ſhould ſay, In thee is a Scholar. Anſw. That Chriſt, man, is true and by nature God, in reſpect of the nature or eſſence of the God-head in him perſonally united to his man-hood,1. Proved by teſtimonies. is no corruption, but the very voice, minde meaning, and interpretation of the Scripture. In him, that is, in Chriſt Jeſus; dwelleth all the fulneſſe of the God head, that is,Col. 2.9. the very full and perfect God-head, which is but one; bodily, that is, perſonally or ſubſtantially, ſo that it is of the ſubſtance of the viſible man Chriſt. In Christ therefore there is one thing which dwelleth, namely the God-head; another thing in which it dwelleth, even the Man-hood, which is the temple of the God head, and was ſhadowed and figured by the Moſaicall tabernacle. Chriſt ſaith of himſelf, Deſtroy this temple: John 2.19, 21. He. 9 11. & 10.20. and the Authour of the Epiſtle to the Hebrewes mentioneth the Tabernacle of the humane nature; and calleth the fleſh a vaile, to wit, of the God-head: He ſuffered in the fleſh. The Word was made fleſh and came unto his own: Rom. 1.3. Therefore there muſt be in the fleſh another nature. Again, Made of the ſeed of David according to the fleſh: Phil. 2.6. and declared mightily to be the Son of God, touching the ſpirit of Sanctification. Again, Being in the form of God, and equall with God, he took on him the form of a ſervant. Eſay 5.14. & 9.6. & 25.6, 7, 8. &c. Jer. 23.6. By him all things were made and do conſiſt, both viſible and inviſible: he giveth the holy Ghost, lightneth every man that cometh into the world: he alone knoweth the Father, and he to whom he revealeth him, &c. Laſtly, that there is a double nature or ſubſtance in Chriſt, both a finite, and an infinite, is convinced and proved by the diverſity and repugnancy of thoſe properties which are attributed to the ſame Chriſt,2. By co trary properties but cannot poſſibly be together in one and the ſame nature: Wherefore Chriſt, man, is God, not created and made in time, by reaſon of the fulneſſe and excellency of his gifts, but eternall; ſubſiſting before the fleſh born of the Virgin, and before all worlds, by reaſon of the eternall God-head of the Word dwelling in his Majeſty perſonally.

To the ſecond Claſſe or order of Reaſons, are referred thoſe reſtimonies,2 Claſſe. Chriſt the proper Son of God. which ſhew Chriſt to be the proper or naturall Sonne of God, becauſe he was begotten of the ſubſtance of his Father, and not adopted. The argument or proofe is this: the naturall or proper Sonne of God, is of neceſsity partaker of the divine nature of eſſence, or ſub ſtance. But Chriſt, man, is the proper Son of God: Therefore there is in Chriſt, beſides his humane nature, which he tooke of our kinde, a nature or ſubſtance divine, in reſpect whereof he is and is called the Sonne of God: that is, Chriſt is by nature the Son of God; and therefore ſubſiſting, and that before the fleſh, from everlaſting, becauſe hee is the Sonne of the eternall Father, having the eſſence of the Father, in number the ſame, and whole communicated unto him from the Father. The Major is manifeſt by the definition of a proper or naturall ſonne: For a proper ſonne is hee, who is procreated out of his ſubſtance, whoſe ſonne hee is, or he, who is partaker of his fathers nature or ſubſtance. John 5.17 18. The place is neceſſarily to e und rſtood, and ſo was taken of the Jewes, of a naturall ſon. The Minor is proved by theſe teſtimonies of holy Scripture: My Father worketh hitherto, and I worke: Therefore the Jewes ſought the more to kill him: not onely becauſe he had broken the Sabbath; but ſaid alſo that God was his Father, and made himſelfe equall with God. Becauſe Chriſt called himſelfe the Son of God, not adopted, or by grace only, but naturall, begotten of the ſubſtance of the Father, and therefore equall with God; the Jewes did therefore gather, 1. That hee challenged unto himſelfe the workes of God the Father: And therefore becauſe they deemed him to be a meere man, they would have ſlain him, as a blaſphemer and robber of Gods glory, both in this place, and John 19.7. And if Chriſt had meant, that he was the Son of God by grace only, as are the Angels and men elected, the Jewes verily would not have reprehended that as a blaſphemy and treaſon againſt the Majeſty of God: for then they ſhould have condemned themſelves of the ſame crime;John 8.41. becauſe they ſay unto Chriſt, Wee have one Father, which is God. 2. Christ alſo doth not reprehend this collection of the Jewes, or repell it as a ſlander, but defendeth it as being good and neceſſarily true, in his anſwer preſently following; wherein hee avoucheth, that whatſoever things the Father doth, the ſame doth he alſo together with him, as being his Sonne: that by the ſame authority, liberty, power, he raiſeth the dead, and quickneth them who beleeve in him, by which the Father doth: that as the Father hath life in himſelfe, ſo alſo hath he given unto him, as being his Son, to have life in himſelfe, &c. Wherefore the man Jeſus affirmeth that, which of it ſelfe and demonſtratively doth thereof follow, and the Jewes called blaſphemy, namely, that he is the Son of God, not by grace only, but proper and equall with God: that is, that there is in him, beſides humane nature, a divine alſo, which is the Son, communicated unto him by an unſpeakable generation or begetting from the Father, and according to which hee is equall with the Father, and the ſame God which the Father is; For where the ſame power, operations, and works are, there alſo is neceſſarily inferred the ſame nature or ſubſtance to be and that equall. So Chriſt is called the proper Son of God.Rom. 8.3. God ſending his owne Son, that is, borne of his owne ſubſtance: (or we are otherwiſe alſo of God, being renewed by his ſpirit.)32. And. Who ſpared not his owne Son.

Object. 1. It is not found any where in Scripture, that Chriſt is the naturall and co-eternall Son of God: Therefore it is but an invention of men, imagining in him, beſides his fleſh, another ſubstance, Chriſt the naturall & co-eternall Son of God, which is expreſſed in Scripture. according to which he ſhould be the eternall Son of God. Anſ. Although theſe very words are not in the very ſame Syllables extant in the Scripture; yet there are found the like, and equivalent, or ſuch as ſignifie the ſame which theſe do. For, The wiſedome of God, which is Chriſt and his Son, is deſcribed to be ſuch, as was with God from everlasting before his works were made. And further, John ſaith, that the Word whom he called the Son, was even then in the beginning of the world, and was God, creating and preſerving all things; But God is eternall, and before things were created, together with which alſo time began, eternity only exiſteth, and may be imagined in mind. Moreover, he is expreſly called the proper Son of God; therefore he is the natural Son of God, who hath the naturall eſſence of his Father, and that the ſame with his Father: becauſe the Deity is but one in number, Creatreſſe of all things: alſo he had the ſame whole and entire, becauſe he is indiviſible: Wherefore the man Chriſt is the ſame eternall God with the Father, by reaſon of the Deity,Chriſt is the proper Son of God by nature, not by grace. which he hath ſimply alone, and the ſame with the Father; for there are two eternals: he is alſo the naturall and co eternall Son of the Father, becauſe he is another from the Father, as touching his perſon.Rom. 8.32. Repl. 1. Chriſt is called the proper Sonne of God, becauſe he was made by God: as alſo the Church is called the proper people of God. Anſw. This is a corruption of the place before cited out of Paul. For Paul oppoſeth the proper Son of God to us, and alſo to the Angels. For both the Angels and we are made the ſons of God, in reſpect either of our Creation, Adoption, and Regeneration by the holy Ghoſt; or alſo in reſpect of both, as the regenerate: Therefore we, being compared with Chriſt, are not the proper ſons of God. For ſo he 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 Ʋnion.

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 Deity, either of nature; that is, by divine properties created which are not equall with the Creatour; ſo are the Angels: or of office; ſo Moſes is called called god, and all Magiſtrates.Luke 1.32. But unto the Son Chriſt, it is communicated by the nature or eſſence it ſelf, ſo that the very Deity is his ſubſtance. Which we thus prove: 1. He is the onely begotten and proper Son of God, the Son of the moſt High, who alſo is himſelf the moſt High. But he is the proper Son, to whom the ſubſtance of the Father is communicated: As the Father hath life in himſelf, John 5.26. ſo likewiſe hath he given to the Son to have life in himſelf: Therefore the Son alſo is God of himſelf, living, and the fountain of life. Wherefore this communicating of the Deity, maketh him equall with God, and the ſame God with the Father: So far off is it from proving the contrary. Repl. 1. Power was given to him, John 5.27. being man: Therefore it was not given him by eternall generation. Anſ. It was given to the Word by generation, to man by union of the Word. Repl. 2. It was given him after his reſurrection. Anſ. Then was given him the full authority and liberty of uſing that power, which he had alwaies.

All things mad by the Word. All things were made by it, and without it was made nothing.) Wee interpret; That all creatures were made by him in the beginning: and that alſo by him is gathered out of mankind, and regenerated, through the working of the holy Ghost, an everlaſting Church. They conſtrue it; That by all things, are meant thoſe things which are wrought in the new creation: that is, in the collection and regeneration of the Church by the Goſpel, which is called the ſecond creation. Anſw. 1. Wee grant this point, (not the whole interpretation, but only this point, of the creation) and if this were the ſenſe, yet hereof would it alſo follow, That Christ were very God, and by nature God: The ſecond creation alſo, which is regeneration, proveth Chriſt God. 1 Cor. 3.6, 9. Heb. 3.4, 6. Eph. 1.33. & 4.8, 10. 1. Becauſe to work the firſt and ſecond creation by his owne nature, power, and operation, is the proper worke of one and the ſame very God. God gave the increaſe. So then is neither he that planteth any thing, neither hee that watereth, but God that giveth the increaſe. Yee are Gods huſbandry, and Gods building. Hee that hath built all things is God. And Chriſt worketh this new creation, not as an inſtrument, but by his own proper vertue. Which is his body, even the fulneſſe of him that filleth all in all things. Hee aſcended up on high, hee gave gifts unto men, hee aſcended farre above all heavens, that hee might fill all things. Hee gave ſome Apoſtles, and ſome Prophets: By whom all the body receiveth increaſe. I give unto them eternall life. Hee ſanctifieth the Church, John 10.2 . Eph. 5.2 . and cleanſeth it by the waſhing of water through the word. 2. Becauſe no man can give the holy Ghoſt, but hee that is very God, whoſe proper ſpirit it is. But the ſecond creation is not wrought, but by the holy Ghoſt, whom Chriſt the worker and effector of this creation ſendeth: Therefore hee is very God and Lord. 3. Becauſe the new creation is the regeneration of the elect to eternall life. This began even from Adam, albeit it was wrought in regard of the Mediatour which was to come. And it was wrought by the ſame Mediatour, the Sonne, in regard of whom, or for whoſe ſake, it was wrought ever ſince the beginning: For Chriſt, as by his merit, ſo by his efficacy and vertue, is Saviour not onely of a part, but alſo of his whole Church and body, which conſiſteth of all the elect and ſanctified even from Adams time. By whom all the body receiveth increaſe. Eph. 4.1 . Eſay 9. . The everlaſting Father, authour, preſerver, propagator, and amplifier of his Church through all ages of the world. The Ruler that ſhould come forth out of Bethlehem, Mieah 3.2. was given from everlasting to he the Head and Saviour of the Church. Hee ſhall be peace, even before hee came out of Bethlehem, and the Saviour of his Church againſt the Aſſyrians and all her enemies.Gen. 3.83. The ſeed of the woman ſhall breake the Serpents head. This victory and conqueſt over the Divell, beganne even from the beginning of the world David acknowledgeth the Meſſias alſo to be his Lord, a Priest, and a King, not only that was to come in the fleſh,Pſal. 110. . but even now preſent, to whom now long before God had ſaid, Thou art a Prieſt; that is, whom hee had already ordained to this office, living working, and preſerving the elect. There is one God, and 〈◊〉 Mediatour between God and man, 1 Tim. 2.5. which is the man Chriſt Jeſus Therefore this man is the Mediatour of all from the very beginning: hee is the Mediatour, obtaining, and giving the bleſſings, which hee hath obtained, unto all. I give unto h m eternall life. John 10.38. Epheſ. 1.22. 1 Pet. 1.11. & 3 Hee hath appointed him over all things, to be the head to the Church. The Spirit of Chriſt in the Prophets. By the Spirit hee went and preached unto the ſpirits that now are in Priſon, Eph. .2 which were in time paſſed diſobedient. Yee are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chiefe cor e -ſtone. Which place is diligently to be obſerved: For then, either Chriſt is the head, foundation, ſanctifier, and Saviour of a part of the Church onely, which is moſt abſurd: or hee was this from the beginning of the world. Hee is made the builder of the houſe, whereof Moſes alſo was a part.Heb. 3.3. & 13. •• Jeſus Chriſt yeſterday and to day, and the ſame for ever. Anſ. 2. Wee deny their interpretaion: For S. John there speaketh of the firſt creation. Which wee ſhew: 1. Becauſe he ſpeaketh of the ſecond afterwards. As many as received him, to them he gave power to be the ſonne of God. Of his fulneſſe have wee all received. Grace and truth ame by Jeſus Chriſt. Now hee therefore ſetteth downe the firſt creation before, becauſe both creations are the work of the ſame. That therefore he might ſhew, that the ſecond creation was wrought by the Word, it was neceſſary for him to teach, that the firſt alſo was wrought by it: For the ſame is the Creatour and Repairer of the world. 2. Becauſe he ſaith, the world was made by him. Repl. The world here is taken for the Church. Anſ. No: For he addeth, And the world knew him not: The ſame world which was made by him, knew him not: Therefore he meaneth the wicked, whether elect, or reprobate. 3. Other places demonſtrate the ſame, My Father worketh hitherto, John 5.17. and I worke: Wherefore both of them from the beginning of the world,Ibid. v. 19.20. worke the 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, Co 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' 〈 in non-Latin alphabet 〉 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. 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 illumina 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. 1. S. John teacheth the plaine contrary: He was (ſaith hee) the life and light of all men: and againe, He lighteth every man that cometh into the world: Therefore before his preaching and his nativity of the Virgin. 2. John ſaith, That he was in the whole world meaning thereby all mankind: becauſe he oppoſeth to this world, his own nation and country, to which he came. 3. Hee ſaith, That Chriſt was not knowne of that world, which before was made of him. Now the new world are the elect regenerated, who, after they are created, that is, regenerated of him, know him. 4. After that, being in the world, he was not known of it; then laſtly, He came unto his own, that is, unto the Jewes, being born of them, and manifeſting himſelfe unto them in the fleſh, which hee took. But he was no leſſe deſpiſed of theſe. If then he was firſt deſpiſed of the world, and afterwards of his own (for this the order of the propheſie requireth) he was deſpiſed before his preaching and incarnation, becauſe in his fleſh he manifeſted himſelf, to none before the Jewes. Other places alſo ſhew, that he exiſted before his incarnation. I was daily his delight, rejoycing alwaies before him: Prov. 8.30. And took my ſolace in the compaſſe of his earth, and my delight is with the children of men. 1 Pet. 3.18. He was quickned in the ſpirit, by the which he alſo went and preached unto the ſpirits, which were, in times paſſed, diſobedient, that now are in priſon.

He came unto his owne. He came unto his own, and his own received him not.) Here John beginneth to ſpeak of his coming into the fleſh, which he took of the Jewes, unto whom he was promiſed; and of his ministery among the Jewes: and of their contempt towards him. They ſound this part with the former, as if it were ſpoken of the ſame time. But the courſe of his ſpeech ſheweth, that his meaning is, that Chriſt was before in the world not known, and afterwards came to his own, and was not received: becauſe, although he was not already in the world, yet then he came unto his own: Therefore here is underſtood a new coming, a new manifeſtation whereby, after a ſingular and new manner, he began to be in his own country and people; which was then done, when he was born of Mary, and from thence forward.

The God-head of the Son. But as many as received him, to them he gave power to be the ſonnes of God, even to them that beleeve in his name.) Here is a triple proof of his divinity. 1. None can give power to be the ſons of God by his own power and authority, but God himſelf. But Christ, not only as a Miniſter and Meſſenger, but in his own name, and of his own authority giveth this power and right: Therefore he is God himſelf. 2. He that maketh others the ſons of God, muſt regenerate them by the ſpirit of God, and make them partakers of the Fathers nature. This none doth or can doe but God himſelf: Therefore Christ is by nature God. 3. He gave this power to them that beleeve in his name. But faith muſt not reſt on any creature, but on God only: Therefore Chriſt is no creature, but the eternall God.

And the Word was made fleſh.) Saint John declareth the maner how that Word came unto his own: The Word was made fleſh. namely, that he was made man, and that weak, mortall, like unto us in all things, except ſin: Therefore he ſaith, he was made fleſh, and converſed among men for a ſeaſon. Now he was man, not by any change, but by taking the humane nature unto his God-head. They conſtrue it, That this Doctor or Teacher was (not, was made) a man weake, 〈 in non-Latin alphabet 〉 . and baſe. Which they will prove: Becauſe, ſay they, the Greek word ſignifieth oftentimes not to be made, but to be, as John was a man, where the ſame Greek word was uſed. Anſ. 1. The word ſignifieth more commonly to be made, as, All things were made by him: The world was made by him. In both which places, as in others alſo, the ſame Greek word is uſed. 2. It ſignifieth in this place alſo, that he was made. 1. Becauſe it was ſhewed before, that the Word ſignifieth a ſubſiſtence or perſon, which was from the beginning of the world. 2. Hee began to be fleſh when he came unto his own. Now he teacheth, that Chriſt did before time lighten all men that came into the world, and was in the world not knowne, when he came unto his own: Therefore hee not only was, but was made fleſh, which before he was not. 3. Other places of Scripture, which teach the ſame in other words, doe not admit any other ſenſe or meaning. Hee took the ſeed of Abraham. He took part of their fleſh and bloud. He took on him the form of a ſervant, when as he was before in the form of God. Heb. 2.16.14. Phil. 2.7. 2 Cor. 8.9. 1 Tim. 3.16. 1 John 4.23. Hee being rich, for your ſakes became poore. God is manifeſted in the fleſh, Jeſus Chriſt is come in the fleſh. There is one thing therefore in Chriſt, which came in the fleſh; and another thing, which was the fleſh it ſelfe, wherein that came. Repl. The place Hebr. 2. meaneth his delivering of us. Anſ. Firſt, the words which goe before: Secondly, the ſenſe ſheweth, that he ſpeaketh not there of any qualities, but of the very humane nature; when as he ſheweth, that therefore Chriſt was neceſſarily to have been true man, becauſe men were to be delivered by him through his ſacrifice.

The Word full of grace & truth. And the Word dwelt among us full of grace and truth.) Chriſt fulfilled all the promiſes and types and figures of the Law, and did truely performe the office of a Redeemer and Mediatour, not onely by his merit, but alſo by his power and efficacy, as afterwards is added out of John Baptiſts Sermon, that this truth and grace befell unto us through Chriſt, and of his fulneſſe all, who ever are ſaved, have received. Which S. Paul ſaith, even that we are conſummated and made perfect in him: which would not be, except the fulneſſe of the God-head did dwell in him perſonally.

The glory of the only begotten. And wee ſaw the glory thereof, as the glory of the onely begotten Sonne of the Father.) This glory is the divine power, which hee ſhewed in his miracles, in his tranſfiguration upon the Mount, in his reſurrection from death, his aſcenſion into heaven, his ſending of the holy Ghoſt, his power and efficacy by his Ministery. Now thus farre they agree and confeſſe the ſame. But when wee ſay further: This glory testifieth him to be the onely begotten Sonne of od, that is, the Sonne of God by nature, begotten of the ſubſtance of the Father, w •• is alſo himſelfe the very tr •• eternall God, Maker of all things: here they ſhake hands with us and diſſent: For they ſay, That hee is called the onely begotten, not 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, 6 . 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. Ʋnto 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 ſervant, for a witneſſe of the things which ſhould be spoken after. But Chriſt is as the Sonne over his owne houſe. John 17.2. As thou haſt given him power over all fleſh, that he ſhould give eternall life to all them that thou hast given him. Therefore it is Chriſt, who from the beginning of the world did reveale the will of God unto men, appoint and ordain a miniſtery, collect, governe and ſave his Church; wherefore he is the builder: which ſeeing it is apparent, that he hath done from the beginning of the Churches birth,John 6.39. it is not to be doubted of, that he hath alwaies been ſubſiſting. This is the Fathers will, that of all which he hath given me, I ſhould loſe nothing. Wherefore hee ſaveth his Church; and therefore hath alwayes been, becauſe the Church hath alwaies been ſaved and preſerved.

To the eight Claſſe are thoſe places referred,8. Claſſe. The Angell ſpoken of in the Old Teſtament, was Chriſt the Sonne of God. Chap. 3.1. in which both the name and property of Jehovah are attributed unto the Angell, who appeared in the Old Teſtament unto the Fathers, and was the leader of the people: whom to have been the Sonne of God, Chriſt, both the Church hath alwayes confeſſed, and the Scripture doth witneſſe it. The Prophet Malachy hath a notable teſtimony: Behold I will ſend my meſſenger, and he ſhall prepare the way before me; and the Lord, whom yee ſeek, ſhall ſpeedily come to his temple: even the meſſenger of the Covenant, whom yee deſire. This ſpeaketh Chriſt himſelfe by the Prophet, which is alſo confirmed by this argument? Whoſe way is prepared, he is Chriſt; but he that promiſeth, is he whoſe way is prepared: Therefore he that promiſeth is Chriſt. The Major is manifeſt: for not the Father, but Chriſt was looked for, and he followed John Baptiſt. The Minor is proved out of the text it ſelfe: Behold I ſend my meſſenger, and hee ſhall prepare the way before mee. Wherefore Chriſt was before he tooke fleſh, becauſe he ſent his meſſenger, and was alſo before he tooke fleſh, very God. For he calleth fleſh his temple, to which hee ſaith he will come.Fleſh called the temple of God. But none hath a temple builded in worſhip of him, but God: Therefore it is blaſphemous to ſay, that Chriſt was not before he tooke fleſh. Neither doth that hinder, becauſe he ſpeaketh in the third perſon; The Lord will come to his people. For he ſufficiently ſheweth who that Lord is, namely, not the Father, but the Son. I the Lord who ſent John before me, and who am the meſſenger of the Covenant. And further, it may be that the Prophet doth not continue in makeing Chriſt ſpeak, but repreſenteth the Father himſelfe, ſpeaking of ſending the Son: Ʋnto the Son he ſaith, O God, thy throne is for ever and ever. Chriſt Jeſus is the Apostle and High Prieſt, Pſal. 45.6. Heb. 1.8. & 3.3. & 13.8. Two reaſons pro ing that that Angell was Chriſt. the builder, heire, and Lord of his Church. Jeſus Chriſt yesterday, and to day, and the ſame is alſo for ever. The argument therefore is this: The Meſſenger, or the Angell ſent of old unto the Church was a ſubſiſtent, or perſon. That Meſſenger is the Sonne of God, Chriſt: Therefore the Sonne of God was, before Jeſus was borne of the Virgin, truely exiſting, did worke, and was ruler over his Church. The Minor is proved, 1. Becauſe, To be God, and, To be ſent of God, for to teach, collect, governe and ſave the Church, that is, to be the Mediatour, are things proper unto the Son of God, Chriſt, not to the Father, or the holy Ghoſt.Exod. 3. & 4. Gen. 32.28, 30. & 48.15, 16. But theſe properties of the Son are attributed to this Meſſenger or Angel, as authour and effecter. 2. The Apoſtle Paul teacheth Chriſt to have been preſent with the people of Iſrael in the Deſart, and to have bin tempted and provoked by them:1 Cor. 10.1. Therefore the Meſſenger or Angel, God, and Chriſt, are one and the ſame perſon.

9. Claſſe. The divine nature in Chriſt both was before the fleſh, and is the Son of God. In the ninth Claſſe are contained thoſe teſtimonies of Scripture, which affirme Chriſt Jeſus to be by nature God, and the Son of God: The argument is this: Christs Divinity exiſted before Jeſus borne of the Virgin. Chriſts Divinity is the Sonne of God: Therefore the Sonne of God exiſted before Jeſus was borne. The Major of this argument is confirmed by the reaſons already alledged: For, 1. God is manifeſted in the fleſh, which he tooke. 2. Chriſt is the proper or naturall Son of God, and not man only. 3. Chriſt is the Word. 4. Chriſt is the Wiſedome ſubſiſting. 5. Chriſt is the Mediatour. 6. Chriſt is that Meſſenger or Angel ſent of old unto his Church. 7. In Chriſt is not any created God-head, but that eternall Deity, which alone is true God: For unto Chriſt not only the name, Rom. .5. 1 Tim. 3.16. 2 John 5.2. Eſay 9.6. Jerem. 23.6. but all the properties alſo and perfections of the true God are every where aſcribed in Scripture: as omnipotency, infinite wiſdome, omniſcience, or all knowledge, immenſity, the creation and governance of things, the ſalvation of the Church, the working of miracles: And the attributing and giving unto him of the properties of the true God, yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God, or of the Lord: For the names of God may after a ſort be expounded metaphorically: but the divine property attributed unto Chriſt, cannot be wreſted to any other meaning: If therefore wee fence and guard our ſelves with ſuch teſtimonies, the adverſaries of this doctrine cannot conſiſt, or ſtand; but, will they, nill they, they ſhall be forced to confeſſe, that Chriſt was, before he took fleſh: And if he were before he took fleſh, he was either the Creatour, or Creature: But he was no Creature, both becauſe hee created all things, and becauſe alſo he is called Creatour: Wherefore, ſeeing the true God hath been from everlaſting, his God-head alſo, which is true God, muſt needs be ſubſiſting from everlaſting.

The Minor is likewiſe confirmed by the former argument. 1. The nature which took fleſh is God, and the Son of God; for neither the Father, nor the holy Ghoſt took fleſh: Therefore the Son, otherwiſe the Son of God, is not by nature God. 2. The humane nature in Chriſt is not the naturall Son of God: Therefore the Divine nature muſt be that Son. 3. The Divine nature in Chriſt is the Word. 4. It is Wiſedome. 5. According to it Chriſt is Mediatour. 6. The Deity of Chriſt is the Angel and Meſſenger of the Lord, ſent of old unto the Church: Therefore the Deity of Chriſt is the Son of God.

THE SECOND CONCLUSION. Chriſt the Son of God, is a perſon really diſtinct from the Father and the holy Ghoſt.

WEe are to hold, that the Word is a perſon diſtinct 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 di 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. 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. •• . C •• 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. Jo 3 . Ph •• . •• 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 Father 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:John 16.30. Eph. 5.25, 26. Chriſt loved the Church, and gave himſelfe for it; That he might ſanctifie it, and cleanſe it by the waſhing of water through the word. He is unchangeable: Heaven and earth ſhall paſſe, but my word ſhall not paſſe. He is truth it ſelfe, and the fountaine of truth:Mat. 24.38. John 0781 0 8.14. John 14.6. Eph. 5.2. Though I beare record of my ſelfe, yet my record is true. I am the Way, the Truth, and the Life. He is of unſpeakable mercy: Even as Chriſt hath loved us, and hath given himſelf for us to be an offering and a ſacrifice of a ſweet ſmelling ſavour to God. He is angry againſt ſin,John 3.16. Rev. 6.16, 17. and taketh vengeance thereof; yea of hidden ſins: He that beleeveth not the Son, ſhall not ſee life, but the wrath of God abideth on him. Fall on us, and hide us from the preſence of him that ſitteth on the Throne, and from the wrath of the Lambe: For the great day of his wrath is come, and who can ſtand? The Son therefore is God by nature, and equall to the Father.

4 The Scripture in like ſort attributeth all Divine operations to the Son, as it doth unto the Father: And it communicateth unto him, 1. All generall effects and works common to the whole three perſons; as that he is Creatour:John 1.3. Heb. 1.3. By him were all things made. Likewiſe, that he is the preſerver and governour of all things: Bearing up all things by his mighty word. 2. It appropriateth unto him certain ſpeciall offices and functions, appertaining to the ſafety of his Church; as that he ſendeth Prophets, Apoſtles, and other Miniſters of the Church: As the Father ſent mee, ſo ſend I you. John 20 21. Epheſ. 4.11. He therefore gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome Paſtours and Teachers. That he furniſheth his Miniſters with neceſſary gifts and graces: I will give you a mouth and wiſdome, where against all your adverſaries ſhall not be able to ſpeak, John 1.18. nor reſiſt. That he revealeth unto us his ſpirituall doctrine: The only begotten Sonne, which is in the boſome of the Father, he hath declared him unto us. That he confirmeth this doctrine by miracles: And they went forth, and preached every where: Marke 16.20. 1 Cor. 11.23. Mat. 28.19. Rev. 22.16. John 16.14. John 10.14, 16. And the Lord wrought with them, and confirmed the word with ſignes that followed. That he inſtituted Sacraments: I have recived of the Lord that which I alſo have delivered unto you. Baptiſe them in the name of the Father, the Son, and the holy Ghoſt. That he revealeth things to come. I Jeſus have ſent mine Angel to teſtifie unto you theſe things in the Church. He ſhall receive of mine, and ſhall ſhew it unto you. That he gathereth the Church: I am the good Shepheard, and know mine, and am known of mine. Other ſheep I have alſo, which are not of this fold: them alſo muſt I bring, and they ſhall heare my voice, and there ſhall be one ſheep-fold, and one Shepheard. That he inlightneth the underſtanding and hearts of men: No man knoweth the Father but the Son, and he to whom the Son will reveale him. Mat. 11.27. Luke 24.45. John 1.33. Titus 2.14. John 15.5. Gal. 2.20. Mat. 11.28. John 14.27. Then opened he their underſtanding, that they might understand the Scriptures. That he governeth the actions and lives of the godly: Without me ye can doe nothing. Thus I live, yet not I now, but Chriſt liveth in me. That he miniſtreth comfort in temptations: Come unto mee all ye that are weary and laden, and I will eaſe you. Peace I leave with you: my peace I give unto you. That he ſtrengthneth and defendeth us againſt the temptations of Sathan, and preſerveth thoſe that turne unto him by a true faith,John 16.33. John 10.28. John 14.14. 2 Cor. 12.8. even unto the end: Be of good cheere, I have overcome the world. My ſheep ſhall not periſh for ever, and no man ſhall take them out of mine hand. That he heareth thoſe that pray unto him: If ye ſhall aske any thing in my name, I will doe it. I beſought the Lord thrice, and he anſwered mee; My grace is ſufficient for thee. That he forgiveth ſins, juſtifieth, and adopteth unto us to be the ſons of God:Eſay 53.11. Mat. 9.6. By his knowledge my righteous ſervant ſhall juſtifie many. That ye may know that the Son of man hath power to remit ſins on the earth. As many as received him, John 1.12. John 10.28. 1 John 5.20. Acts 10.42. Acts 17.31. to them he gave power to be the ſons of God. That he giveth life everlaſting: I give unto them eternall life. This ſame is very God, and eternall life. That he judgeth the world: It is hee that is ordained of God a Judge of quicke and dead. Becauſe he hath appointed a day, in the which he will judge the world in righteouſneſſe, by that man whom he hath appointed. Theſe divine works attributed unto the Son, differ ſo from the divine properties which are attributed unto him, as effects from their cauſes: ſo that then his properties worke them.

5. The equality of honour and worſhip dependeth of the equality of eſſence, properties,Eſay 42.8. He hath equall honour given him. and workes. I will not give my glory to any other. But the Scripture giveth equall honour and worſhip to the Father and the Son: Therefore they are truely equall in God-head, and in all the perfections thereof. The Minor is confirmed, 1. By testimonies, Pſal. 97. Heb. 1.6. Rev 5.13. John 5.23. John 14.1. Pſal. 45.7. He . 1.8. Acts 30 28. 1 Tim. 16. proving that he is worſhipped of Angels, and the whole Church. Let all the Angels of God worſhip him. That all ſhould honour the Son, as they honour the Father: Faith and hope are due unto him: Yee beleeve in God, beleeve alſo in mee. 2. He is called God abſolutely and ſimply, as is the Father. 3. The Epithetes or titles of divine honour, which are every where in the Scriptures attributed unto the Son: as, God bleſſed for ever: The great God, and Saviour: The Lord himſelf from heaven, The Lord of glory: The Lord of lords, and King of kings: power and eternall Kingdom: Sitting at the right hand of the Father: The Bridegroom, Husband: Head of the Church: God of the Temple, which are all the Elect: Truſt, and beliefe in him: Invocation: for he is worſhipped of the Church of God, and Bridegroome of the Church, at all times, and in all places: Thankſgiving for his divine benefits. Furthermore, albeit the name of God (eſpecially being put abſolutely and without reſtraint) doth evidently prove the Sons equality with the Father, as it hath been ſaid: yet ſeeing that ſignifieth moe things, and is alſo applyed to others, who are not by nature God, we are diligently to collect, and to have in a readineſs thoſe teſtimonies, in which, things proper to the true God only, are attributed to the Son, which agree to none elſe, who are called gods, and whereby God himſelf diſcerneth himſelf from other creatures, and forged gods: For unto whom the eſſentiall properties of any nature or eſſence doe truly and really agree, unto him the eſſence it ſelfe muſt needs be given. Object. 1. Hee that hath all things of another, is inferiour to him, of whom hee hath them. The Son hath all things of the Father: Therefore he is inferiour unto the Father. The Son hath all thing, from the Father, not by grace, but by nature. Anſ. The Major holdeth, and is true of ſuch an one, as hath any thing by the grace and favour of the giver: for he might not have it; and therefore is by nature inferiour: but it is falſe of him, who hath all thoſe things by his owne nature, which he himſelfe hath, of whom he receiveth them: For ſeeing he cannot but have them, it cannot be, that he ſhould be inferiour, or ſhould have leſſe than he, of whom he receiveth them. But the Son hath all things of the Father, which the Father hath, and that by nature and abſolute neceſſity; that is, in ſuch ſort, as that the Father cannot but communicate unto him all things which himſelfe hath belonging to his divine Majeſty.John 5.26. John 17. 0. As the Father hath life in himſelf, ſo likewiſe hath he given to the Son to have life in himſelf. All mine are thine, and thine are mine. Therefore he is equall unto the Father in all things. Obj. 2. Hee that doth whatſoever he doth by the will of another interpoſed and going before, is inferiour unto him. The Son willeth and doth all things by the will of his Father going before: Therefore he is not equall unto the Father in vertue, The Son doth all things with the content of the Father, in like manner, as the Father. dignity, and eſſence, Anſ. The Son doth all things his Fathers will going before, not in time and nature, but in order of perſons; ſo that he willeth or doth nothing, which the Father alſo willeth not and doth: and whatſoever the Father willeth and doth, the ſame alſo the Son willeth and doth likewiſe, that is, with equall authority and power: Wherefore, the ſociety and order of the divine operations doth not take away, but doth moſt of all ſettle and eſtabliſh the equality of the Father and the Son, as alſo of the holy Ghoſt.

THE FOURTH CONCLUSION. The Word is conſubſtantiall with the Father.

THeſe three former Concluſions being declared and ſet down, namely, That the Son is ſubſisting, or a perſon; That hee is diſtinct from the Father; That hee is equall with the Father; the fourth is eaſily gotten and obtained againſt the New Arrians, to wit, That he is conſubstantiall with the Father, which is alſo in like maner to be underſtood concerning the holy Ghoſt: For either this muſt be granted, or of neceſſity there are made three Gods, which they, though in words they deny it, yet in very deed affirme, when they frame and feigne three eſſences and ſpirits. They grant that the Son is like-ſubſtantiall, that is, of like eſſence and nature with the Father, which •••• deed true; but this is not enough: For the words Conſubſtantiall, and Like-ſubſtantiall, differ: For, like-ſubſtantiall ſignifieth moe perſons, and like eſſences; as, three men are like-ſubſtantiall: For they are both three perſons, and three eſſences of like nature; that is, agree in humane nature. But conſubſtantiall ſignifieth one eſſence and moe perſons. Thus in the God-head is not like-ſubſtantiall, 〈 in non-Latin alphabet 〉 becauſe there are not three Gods; but conſubſtantiall, becauſe there are three perſons of one and the ſame divine eſſence: For there is but one Jehovah, that is, one divine eſſence, which is the ſame, and is wholly in every of the three perſons, and therefore every of them are that one God: beſides which eſſence, whatſoever is, it is a creature, not God. The Father indeed is one perſon, and the Son another perſon, but the Father is not one God and the Son another. John ſaith, There are three which bear record in heaven: but they are three perſons, not three Gods, which bear this record. We therefore hold againſt Arrius, that Chriſt was not only like-ſubstantiall, but alſo conſubstantiall with the Father; that is, hath the ſame individuall divine eſſence with the Father. The Latine Church turneth the Greek word 〈 in non-Latin alphabet 〉 , conſubſtantiall, taking ſubſtance for eſſence: It is therfore the ſame that co-eſſentiall, that is, of one and the ſame eſſence. The arguments which ſhew the Father and the Son to be of one & the ſame eſſence, are theſe: 1 Jehovah Deut. 6.4. The Engliſh tranſlations retain not the word Iehovah; but uſe The Lord inſtead thereof, which is the ſignification of Jehovah: and therefore in effect all one. Jerem. 23.6. Eſay 25.9. Hag. 2.9. Zach. 2.8. Malac. 3.1. is but one eſſence, or one God: But the eternall Father, and the Son co-eternall with the Father, are that Jehovah: Therefore theſe two are one eſſence, and one God. The Minor is proved, 1. By thoſe places of Scripture, which call the Son Jehovah; This is the name, whereby they ſhall call him, Jehovah, (or the Lord) our righteouſneſs. The expected God and Saviour is called Jehovah: But the Meſſias is the expected God and Saviour, who in the ſame ſenſe is called, The Deſire of all Nations: Therefore the Meſſias is that Jehovah, whereof the Prophet ſpeaketh. The Deliverer of the Church ſent from Jehovah, which is the Meſſias only, is called Jehovah. He is called Jehovah, whoſe fore-runner was John Baptiſt: But John Baptiſt was the fore-runner of the Meſſias, or the Son of God, Chriſt: He therefore is called Jehovah. Hitherto belong all the places, in which are given to the Angel or Meſſenger of Jehovah, both the name of Jehovah, and the divine properties and honours: But that Angel was the Son of God, not the Father: Therefore the Son is Jehovah. Again, the Minor is alſo hereof manifeſt,Joel 2.31. Pſal. 68.18. & Eph. 4.8. Pſal. 95.9. & 1 Cor. 10.9. Pſal. 97.7. & Heb. 1.6. & Pſal. 102.6. & Heb. 1.10. Eſay 8.14 & 28.16. & Luke 2.34. & Rom. 9.33. Eſay 41.4. & Rev. 1.17. & 21.6. for that, what things in the Old Teſtament are ſpoken of Jehovah, thoſe in the New are referred unto Chriſt: as, He that aſcended on High, and gave gifts, is Jehovah: and the ſame is Chriſt. Jehovah was tempted in the deſart, and the ſame is Chriſt. He that is to be worſhipped, and is Creator of all things, is Jehovah: and the ſame is Chriſt. The ſtone of offence, The first and the last is Jehovah: and the ſame is Chriſt. Laſtly, the ſame is proved by thoſe teſtimonies, which attribute things that are proper to Jehovah, unto Chriſt alſo, as authour and effecter, or worker of them.

2. The true God is but one, The Son is the true God, equall with the eternall Father in God-head, properties, works, and honour, as hath bin before declared. This ſame is very God and eternall life. Christ which is God over all, bleſſed for ever: Therefore the Son is that one and the ſame God, or that ſelfe-ſame divine eſſence which is God.

3. Whoſe eſſence is diſtinct, their ſpirit is not one in eſſence, which proceedeth of both, and is proper unto both, but is either of a diverſe eſſence, or compound: whether he be of a part, or of the whole eſſence of them, of whom he proceedeth. But one and the ſame is the Spirit of the Father and the Son, proceeding of both, proper unto both, and by him both work effectually.Gal. 46. God hath ſent the Spirit of his Son into our hearts: Therefore the Father and the Son are one eſſence, and the ſame God: Otherwiſe each eſſence ſhould have his proper ſpirit, and diverſe.

4. Ʋnto whom the eternall Father communicateth the ſame eſſence which himſelfe hath, and that whole, hee is of the ſame eſſence with him. Ʋnto the eternall Son, the eternall Father communicateth his eſſence, the ſame, and whole: Therefore the Sonne is of the ſame eſſence with the Father. The Minor is proved, becauſe Chriſt is the onely begotten and proper Sonne of the Father, begotten therefore of the eſſence of the Father. But the divine Eſſence or God-head, by reaſon of the immenſity and great ſimpleneſſe thereof, can neither be multiplied, nor divided: Therefore the Father communicateth the ſame, and that whole, unto the Son. Wherefore, as in reſpect that it is the whole eſſence of the God-head which is commmunicated unto him of the Father, hee is co-equall with the Father: ſo in reſpect that it is the ſame which the Father hath and retaineth, hee is co-eſſentiall and conſubstantiall with the Father.

Certaine generall heads of thoſe reaſons, wherewith Heretickes, both old and new, oppugne this Doctrine, That there is both an equall, and one and the ſame God-head of the Father and the Son, and alſo of the holy Ghoſt: with Rules, whereby anſwer may be eaſily and ſoundly made unto their objections.

1. THe Heretickes build on moſt falſe principles and grounds; ſuch as this is: If the Father begot one of his ſubstance, he could alſo have begotten moe, and the Son alſo might beget another, 1. Rule. or moe ſons. For anſwer, this Rule is to be held: Wee are to judge of God according to his owne word, not according to Hereticall braines: and he is to be acknowledged ſuch as he revealeth himſelfe in his word, as being the eternall Father with the only begotten Son, and the holy Ghost: For God hath ſo revealed himſelfe, that he begot the Son, and that one Son only: Therefore wee ought to reſt here, and not to imagine falſe conceits of our owne.

2. They reaſon out of naturall principles or grounds: which are ſuch as are true in things created and finite, but falſe in God, who is an eſſence infinite: as, Three cannot be one: Three perſons really diſtinct, cannot be one eſſence: An infinite perſon cannot beget an infinite perſon. That which begetteth, and that which is begotten, are not one and the ſame eſſence. Likewiſe, He that communicateth his whole eſſence to another, doth not himſelfe remaine the ſame which he was. To this we anſwer by another Rule:2. Rule. Thoſe principles which are true of a finite nature, are fooliſhly and impiouſly tranſlated to the infinite eſſence of God. And arguments of this ſort are refuted not by a ſimple deniall of them, but by diſtinguiſhing between natures capable and uncapable of thoſe principles whereon they ground.

3. Of the properties of the humane nature in Chriſt, they inferre the inequality and diverſity of his God-head. As, Chriſt ſuffered, died, &c. Therefore he is not God. The Rule whereby we anſwer to this,3. R el. is: Thoſe things which are proper to the humane nature, are not to be drawn to the divine nature: For Chriſt died not as God, but as man.

4. They confound the office of the Mediatour with the nature or perſon; that is, they goe from the office to the nature: As, Chriſt is ſent of the Father: Therefore he is inferiour to the Father.4. Rule. The Rule to anſwer this, is: The inequality of office doth not inferre inequality of nature or perſons. Or, as Cyril ſaith, The ſending and obedience take not away the equality of power or eſſence. So the Father is ſaid to be greater than the Son, not in nature or God-head, but in manifeſtation: For not the Father, but the Son, was made baſe and miſerable in the humane nature aſſumed. Where then Chriſt ſaith, that his Father is greater than he, it is meant in reſpect of his humane nature, and in reſpect of his office of the Mediatourſhip.

5. They exclude and ſhut out the Son and the holy Ghoſt from thoſe things which are attributed unto the Father, as the fountain of all divine operations: As, The Son ſaith, that his workes are the workes of the Father: Therefore hee is not authour of them, neither doth hee thoſe works of his own power, but only is the inſtrument, whereby God the Father doth them. The Rule and Anſwer hereto is;5. Rule. Thoſe things which are aſcribed unto the Father as fountain, are not removed from the Son, or the holy Ghoſt, to whom they are communicated, that they may have them their owne, and proper: For the Son worketh likewiſe, and in like manner: Ʋnto whom the Father likewiſe did give to have life in himſelfe.

6. They detract thoſe things from the Son and the holy Ghoſt, 〈 in non-Latin alphabet 〉 John 5.26. whereby the Divinity in the perſon of the Father is diſcerned from creatures or falſe gods. To which, this Rule anſwereth:6 Rule. As often as in Scripture one perſon of the God-head is oppoſed to creatures or falſe gods, and is diſcerned from them, the other perſons are not excluded from the God-head, but onely thoſe things are excluded, against which the compariſon is made. Or, The divine properties, operations, and honour are ſo attributed to one of the perſons, as that notwithſtanding they are not taken away from the other perſons of the God-head, but onely from creatures. Againe, A ſuperlative or excluſive ſpeech uſed of one perſon, doth not exclude the other perſons of the God-head, but creatures and feigned gods, unto whom the true God, either in one, or in moe perſons, is oppoſed. John 10.25. The Father is greater then all; that is, then all creatures; not then the Son, or the holy Ghoſt. I give eternall life unto them; that is, no creature doth give it: For both the Father alſo and the holy Ghoſt doe quicken and give life. The Father onely knoweth the day of judgment; that is, no creature. That they may know thee to be the onely very God: Mat. 24.26. John 17.3. here the Son is not excluded from true Deity, but Idols and falſe gods, to which God the Father is oppoſed.

7. They wreſt the phraſe of Scripture to another ſenſe: as,1 Cor. 15.24. 7. Rule. The Son ſhall deliver up the Kingdome to the Father. The Rule for anſwer to this, is: Of the phraſe of Scripture wee muſt iudge according to the whole Scripture, that is, by marking circumstances of the Text alledged: and by conference of other places with it. The Son ſhall deliver up the Kingdom unto the Father, not by laying it downe, but by manifeſting it, or changing the forme thereof: For the Father alſo reigneth now: neither ſhall the Son ever ceaſe to reigne. Likewiſe, he ſhall deliver it, by ſubjecting all things under him. So the Father alſo delivereth the Kingdom unto the Son, neither yet doth he forgoe it. The Son doth nothing; to wit, nothing of himſelfe, or without the precedent will of his Father: yet he doth ſomething by himſelf from his Father.

Other Rules, whereby the objections of the Arrians are diſsolved.

1. NOthing hindereth, why they, who are equall in nature, may not be in degree of office unequall.

2. That which the Father hath given unto the Sonne, that hee ſhould ever have it, hee will never demand of him againe: but that which was but for a certaine time given and committed unto him, the ſame hee muſt meeds depart from and reſigne.

3. That conſequence doth not hold in reaſon, which is brought from a thing that is reſpective, to a thing that is abſolute.

4. That is ſaid of the perſon in the concrete, which is proper only to one nature, but not otherwiſe than in reſpect of that nature, unto which it is proper.

5. There is a double wiſedome: one exiſting in the creatures, which is the order of things in nature wiſely diſpoſed, and the doctrine or knowledge as well of nature and the law, as alſo of the Goſpel. Another wiſdome is ſubſiſting in God, which, when it is oppoſed unto the creatures, is the very divine minde, or eternal decree, as touching the order of things, in the Father, the Son, and the holy Ghoſt: that is, it ſignifieth the three perſons: but when it is diſtinguiſhed from God, then it is taken for the Son of God the ſecond perſon only. The former wiſdome exiſting in the creatures, is created: the other ſubſiſting in God, is uncreate.

6. God abſolutely named in the Scripture, is never meant, but of very God himſelfe.

7. Whereas the Son and the holy Ghoſt are of the Father; and the Father worketh by the Son and the holy Ghoſt, neither was humbled as the Son; the Scripture doth oftentimes, eſpecially in Chriſts ſpeeches, underſtand by the name of the Father, the Son alſo, and the holy Ghoſt.

8. When God is conſidered abſolutely, or by himſelfe, or is oppoſed to the creatures, the three perſons are comprehended: but when hee is oppoſed to the Son, the firſt perſon of the God-head is underſtood, which is the Father.

9. The name of God being put ſimply or abſolutely, is eſſentially taken, that is, for the God-head it ſelfe, and compriſeth all three perſons: but when the property of any perſon is joyned therewith, it is taken perſonally.

10. The Scripture distinguiſheth the perſons, when it oppoſeth, or compareth them among themſelves, or expreſſeth their perſonall properties, whereby it reſtraineth the name of God, common to them all, to one certain perſon: and it meaneth them altogether, when it oppoſeth the true God to creatures or falſe gods, or conſidereth them abſolutely, according to his own nature.

11. That which began at ſome certain time to be manifested, may not thence be concluded never to have been before.

12. The Son is wont to referre that to the Father, which yet hee hath common with the Father, not making any mention of himſelfe, when hee ſpeaketh in the Mediatours perſon.

13. The Son is ſaid to ſee, learne, heare, and worke, as from the Father in reſpect of both natures, yet not without a difference ſtill remaining: For unto his humane underſtanding, the will of God is made known, by revelation: But his God-head doth by it ſelfe, and of his owne nature, know and behold from everlaſting moſt perfectly the Fathers will.

14. The externall operations of the three perſons, if they were distinct, they ſhould make verily distinct eſſences: becauſe one working, and another ceaſing there ſhould be diverſe eſſences: but the internall operations, becauſe they are the communicating of one and the ſame whole eſsence, make not a diverſity, but an unity of eſſence.

15. When God is called the Father of Christ, and the faithfull, it doth not hereof follow, that he is after the ſame manner their Father and his.

16. The Father was never without the Son, nor the Father and the Son without the Spirit, inaſmuch as the God-head can neither be augmented, nor leſſened, not changed.

17. It followeth not, that whoſoevers perſon is from another, his eſſence alſo is from another.

18. As often as in Scripture one perſon of the Deity is oppoſed to creatures, or feigned gods, and is diſtinguiſhed from them, the other perſons are not excluded from the Deity, but the creatures only, between whom and the true God compariſon is made. This we muſt alſo obſerve in all excluſive and ſuperlative ſpeeches.

The principall arguments against the Divinity of the Son and the holy Ghost, together with the anſwers unto them.

1. ONe eſſence is not three perſons: for, one to be three, doth imply a contradiction. God is one eſſence: Therefore there cannot be three perſons of the God head. Anſ. The Major is true of an eſſence created and finite: that cannot, being one, be the ſame and whole ſubſtance of three, or be three: but it is falſe of the infinite, moſt ſimple, and individuall eſſence of the God-head: For this, as it exiſteth one and whole together in many, nay, in infinite places and things; ſo may it be, remaining one, the ſame and whole eſſence of moe: yea, and moreover it is neceſsary ſo to be; ſeeing the generation of the Son, and the proceeding of the holy Ghoſt, is the communicating of the eſsence of the Father.

2. Whoſe operations are diſtinct, their eſſences alſo must needs be diſtinct. The eternall operations of the Father, the Sonne, and the holy Ghost are diſtinct: Therefore they have alſo diſtinct eſſences. Anſw. The Major of this reaſon is true of perſons having a fi ite eſſence: but being underſtood of the divine perſon, it is falſe, if it be meant of thoſe internall operations, whereof the Minor ſpeaketh. Wherefore, inverting the Major, wee returne it backe upon the adverſaries themſelves: Whereas the internall operations, namely the generation of the Son, and the proceeding of the holy Ghoſt, are the communicating of the Fathers eſſence whole and the ſame in number; it muſt needs be, that there is not a diverſe or diſtinct, but one divine eſſence of all three perſons.

3. That which hath a beginning, is not eternall: but the Sonne and the holy Ghost have their beginning, or originall from the Father: Therefore they are not eternall. Anſw. That is not eternall, which hath a beginning of eſſence, or nature, and time: But the Sonne and the holy Ghoſt have a beginning or originall of perſon or order, or of the manner of exiſting, but not of eſſence: For this they have one and the ſame in number with the Father from everlaſting; and that is void of all beginning and originall, and exiſteth neceſsarily, from no other but of it ſelfe. His goings forth have bin from the beginning, and from everlaſting. Now glorifie mee, thou Father, Micah 5.2. John 17.5. with thine owne ſelfe, with the glory which I had with thee before the world was. Repl. But hee who hath his originall of perſon from another, is not Jehovah: But the Sonne and the holy Ghost have their originall of perſon from the Father: Therefore they are not Jehovah. Anſw. The Major is a falſe ground: For the Scripture doth plainly teach both of them, namely, both the Son and holy Ghoſt, to be Jehovah. As the Father hath life in himſelfe; ſo hath hee given likewiſe to the Son to have life in himſelfe: John 5.26. and yet the Scripture wu hall affirmeth, that both have their originall of perſon from the Father: For the Father begot not the eſſence, but the perſon, by communicating unto him his owne eſſence the ſame and whole.

4. The faithfull are one with God, not in eſſence, but in conſent of wils. But the Father and the Sonne are in ſuch ſort one, as the faithfull are one with God. Father, keepe them, that they may be one, as wee are one: Therefore, John 17.11, 21. the Sonne is one with the Father in conjunction of wils onely, and not in unity of eſſence. Anſw. There is more in the concluſion, than in the premiſſes. For the particle, onely, which is ſtitched to the concluſion, is not in the Minor propoſition: Wherefore of a Minor, which is but particular, an univerſall concluſion is ill inferred, after this manner: There is a certaine unity between the Father and the Sonne, ſuch as is between God and the faithfull: Therefore all unity which is betwixt them is ſuch. Wherefore wee ſay, that the faithfull are one with God and among themſelves, in will onely, or conformity, or conjunction of mindes. The Father and the Sonne are one both in will, and furthermore in unity of eſſence. I and the Father are one. John 10.30. & 14.10. Heb. 1.3. I am in the Father, and the Father is in mee. Who is the ingraved forme of his Fathers ſubstance. Wherfore if a wider and more ample conjunction be put, a ſtraiter conjunction is not thereby excluded.

5. Hee that is the whole God-head, is not any one perſon of the God-head, or there is not any one beſides him, in whom likewiſe the whole God-head is. But the Father is the whole God-head: Therfore the Father is not any one, but even all the perſon that is of the God-head, neither are there moe perſons, wherein that God-head is. Anſ. Wee deny the Major: becauſe the ſame God-head which is in the Father, is whole alſo in the Son and the holy Ghoſt. For by reaſon of the immenſity and undividableneſſe thereof, that is communicated of the Father, even the ſame entire and whole both to the Son and to the holy Ghoſt, ſo that there is neither more nor leſſe of the God-head in every perſon, than either in two, or in all three.

6. The divine eſſence is neither begotten, nor proceeding of another: But the Sonne is begotten, and the holy Ghost proceedeth: Therefore they are not the ſame divine eſſence, which the Father is. Anſw. Of meere particulars, nothing can follow or be concluded. The Major cannot be expounded generally. For it is falſe, That whatſoever is the divine eſſence, he is not begotten or proceeding.

7. The divine eſſence is incarnate. The three perſons are the divine eſſence: Therefore the three perſons are incarnate. Anſw. Of meere particulars there followeth nothing. The Major ſpeaketh only of the Son: For it is falſe, being taken generally: as, Whatſoever is the divine eſſence, is incarnate; this generall propoſition is falſe: For the divine eſſence is incarnate only in one of the perſons, which is the Son: not in all three.

8. The Mediatour between God and man is not God himſelfe: But the Son is the Mediatour between God and man: Therefore hee is not God. Anſw. The Major is apparently falſe, becauſe by the ſame reaſon it might be argued, that the Mediatour between God and men, is not man. Repl. The Major is thus proved: God cannot be leſſe than himſelfe, or inferiour to himſelfe: But the Mediatour with God is leſſe and inferiour unto God: Therefore hee is not God. Anſ. The Minor is true onely in reſpect of Chriſts office, in which ſenſe Chriſt is inferiour unto God, not in reſpect of his eſſence and nature: according to the fourth Rule; The inequality of office doth not inferre inequality of nature or perſons. Repl. 2. The Son is Mediatour with Jehovah: But the Son is Jehovah: Therefore Jehovah is Mediatour with himſelf. Anſ. Nothing followeth of meere particulars: For the Son is not Mediatour with all that is Jehovah, but with the Father. Rep. 3. Therefore the Father only is pacified towards us: and, by a conſequent, hee alone is the true God, not the Son, or the holy Ghost: For hee is the true God, who is pacified by the Mediatour. Anſw. Wee deny this ſequele: For there is but one will of the three perſons, and that agreeing in all things: Wherefore, the Father being pleaſed and pacified for the Sonnes ſatisfaction in our behalfe, the Sonne alſo and the holy Ghoſt are pacified, and receive us into favour for the ſame ſatisfaction. Rep. 4. Whom the Son pacifieth, with him hee is Mediatour: But the Sonne pacifieth not only the Father, but himſelfe alſo: Therefore hee is Mediatour with himſelfe; which to grant were abſurd. Anſw. Firſt, wee anſwer to the Major: that the Sonne is properly ſaid to be Mediatour with him whom hee ſo pacifieth with his ſatisfaction, that the decree and purpoſe of atonement may ſeeme to have originally iſſued from him. Now this is the Father alone: Therefore in this ſenſe the Sonne is not Mediatour with himſelfe, but with the Father alone. Secondly, wee anſwer to the Minor: That it is not abſurd to ſay, that the Sonne is Mediatour to, or with himſelfe: For it is no inconvenience, that he ſhould manage both functions, namely, of God admitting the reconciliation; and of the Mediatour, making the reconciliation, each in a diverſe reſpect. The former of theſe, by vertue of his divine nature; the later, by reaſon of his office of the Mediatourſhip.

9. Chriſt doth every-where diſcern and ſever himſelf from the Father: hee hath a Head, he hath a God, he is leſſe than the Father: Therefore he is not the ſame God with the Father: or, he is not equall and conſubstantiall with the Father. Anſw. He diſcerneth and diſtinguiſeth himſelf from the Father, 1. In perſon. 2. In office, as he is Mediatour, but not in God-head. So, Hee hath a Head, and a God, and is leſſe than the Father, 1. As touching his humanity, in nature and office. 2. As touching his God-head, not in nature, but in office only, and in the manifeſtation of his God-head: For they which are in nature equall, may be unequall in degree of office.

10. This is (ſaith Chriſt) life eternall, John 17.3. that they know thee to be the only very God: Therefore the Son and the holy Ghoſt are not very God. Anſ. In this place are oppoſed, not the Father, and the Son, or the holy Ghoſt; but God, and Idols, and Creatures: Therefore theſe are excluded, not the Son, or the holy Ghoſt. 2. There is a fallacy of ſevering and dividing clauſes of mutuall co-herence and neceſſary connexion: For it followeth in the Text: And whom thou haſt ſent, Jeſus Chriſt: Therefore, herein alſo conſiſteth life eternall, that Jeſus Chriſt, ſent of the Father, be likewiſe knowne to be very God: as it is ſaid; The ſame is very God and life everlasting. 1 John 5.20. 3. There is a fallacy in transferring the particle Onely unto the ſubject Thee, unto which it doth not belong, but unto the predicate God, which the Greek Article, in the originall doth ſhew: For the ſenſe is, 〈 in non-Latin alphabet 〉 . that they know thee the Father to be that God, who only is very God. Repl. But this argument followeth: Maximilian is Emperour: Therefore Rodulph is not. Why then doth not this follow: The Father is God: Therefore the Son is not God? Anſ. Theſe perſons are finite, and their eſſence cannot belong to moe: but the Father and the Son are perſons infinite, and their eſſence may be of moe, namely, of three perſons.

11. Jehovah, or the true God is the Trinity. The Father is Jehovah: Therefore the Father is the Trinity, that is, all three perſons. Anſ. Meere particular propoſitions conclude nothing. And, if the Major be expounded generally, after this manner: Whatſoever is Jehovah, is the Trinity, it is falſe: for that which is Jehovah, may be ſome one perſon of the Trinity. The Syllogiſme therefore is faulty, becauſe Jehovah is not taken in the ſame ſignification in both the premiſſes: For the name Jehovah in the Major is taken abſolutely and eſſentially for the three perſons (for one and the ſame Jehovah or true God, is the Father, and Son, and holy Ghoſt joyntly) but in the Minor it is taken perſonally, for one perſon of the God-head, that is, the Father, who is Jehovah of himſelf. Repl. Jehovah is one in number: Therefore it is alwaies taken in Scripture after the ſame manner. Anſ. Jehovah is one in number of eſſence, not of perſons.

12. Where are three and one, there are foure: But in God are three and one, to wit, three perſons and one eſſence: Therefore there are foure in God. Anſ. The Major is to be diſtinguiſhed: Where are three, and one really diſtinct, there are foure: But theſe three in God are not another thing diſtinct in the thing it ſelfe from the eſſence; but each is that one eſſence, the ſame and whole, as they differ from their eſſence only in their maner of ſubſiſting or of being. The maner of exiſting, is not a diverſe ſubſtance from the exiſtence, being, or eſſence.

13. Chriſt according to that nature, according to which in Scripture hee is called Son, is the Son of God: But according to his humane nature only hee is called Son: Therefore, according to that only, and not according to his divine alſo, hee is the Son of God: and ſo by a conſequent, the Son is not very God. Anſ. The Minor is falſe:John 3.16. & 5.18. Rom 8.32. John 5.17, 19. John 1.18. Heb. 2.16. John 3.13, 17. John 1.14. For Chriſt is called the only begotten and proper Son of the Father, and equall with the Father. The Father hath created all things by the Son. The Son from the very beginning worketh all things likewiſe, which the Father doth. The Son revealed the Fathers will, of receiving mankinde into favour, unto the Church, before his fleſh was borne. The Son was ſent into the world, deſcended from heaven, and took fleſh. But the Word, which is God, is the only begotten and proper Son of God, and took fleſh. And not the humane, but the divine nature of Chriſt is Creatreſſe, and worketh with equall authority and power with the Father, and deſcended from heaven: Therefore God, or the God-head, or divine nature of Chriſt, is both called in the Scripture, and is the Son: and by a conſequent, the Son is that one true and very God. Theſe Objections we may compare with thoſe that are before ſet downe in the Common place, concerning the Trinity of the perſons: For, with whatſoever Sophiſmes the Trinity it ſelfe and divinc eſſence is impugned, with the ſelfe-ſame alſo is each Perſon aſſaulted: and contrariwiſe, with whatſoever Sophiſmes one perſon is impugned, with the ſame the whole eſſence of the Deity is aſſailed. Beſides, ſome objections were there only propoſed, which are here more fully aſſoiled. You may reade more of this point, Vol. 1. Urſin. from page 115. to page 125.

Queſt. 34. Wherefore calleſt thou him Our Lord?

Anſ. Becauſe he, redeeming and ranſoming, both our body and ſoule from ſins, not with gold nor ſilver, but with his precious bloud, and delivering us from all the power of the Divell, hath ſet us free to ſerve him.1 Pet. 1.18, 19. & 2.9. 1. Cor. 6.20. 1. Tim. 2.6. John 10.28.

The Explication.

Here we are to obſerve theſe two things: 1. In what ſenſe Christ is called Lord. 2. For what cauſes hee is our Lord.

1. In what ſenſe Chriſt is called Lord.

TO be a Lord, is, to have right and power granted by Law, either divine or humane, over ſome thing, or perſon, as to uſe and enjoy it, and to diſpoſe thereof at thy owne will and pleaſure. Chriſt therefore is our Lord: 1. Becauſe hee hath dominion over all things, and over us alſo: and hath care of all things, and of us eſpecially; that is, ruleth, preſerveth, and keepeth us as his own, to eternall life and glory, as being bought with his precious bloud. None of them is lost, John 17.12. John 10 28. whom thou gavest mee. None ſhall pluck them out of my hand. 2. Becauſe all things are ſubject unto him, and we are bound to ſerve him both in body and ſoule, that he may be glorified by us. Ye are bought with a price, therefore glorifie God in your body and in your ſpirit, Cor. 6.20. for they are Gods.

Queſt. To which nature then is the name of the Lord to be referred? Anſ. To both: like as alſo the names of Prieſt,Chriſt is out Lord according to both his natures. King, and Prophet. For, the names of the office, benefits, dignity, and bountifulneſſe of Chriſt towards us, are affirmed of his whole perſon, not by communication of properties (as the names of his natures and properties are) but properly in regard of both natures: For both natures of Chriſt will and work our redemption: For the humane nature of Chriſt is made the price of our redemption, by dying for us: his divine nature doth give and offer that price unto the Father, and doth, by the vertue of his Spirit, effectually apply it unto us, ſanctifie, rule, ſave and defend us againſt our enemies; and doth all theſe things, the humane nature being privy thereunto, and moſt earneſtly willing it. Chriſt then is our Lord, not only in reſpect of his Divinity, which created us; but alſo in reſpect of his humanity, which redeemed us: For the perſon of Chriſt, even as he is man, is Lord over all Angels and men.

2. For what cauſe, and how many waies he is our Lord.

CHriſt is Lord, Chriſt our Lord, 1. By right of creation. John 16.15. By right of creation and government. Of this rule and dominion it is ſaid, All things that the Father hath are mine: For by him, and in him, are all things created, and by his mighty word; that is, by his forcible pleaſure and will, or providence, they are ſuſtained and governed, and whatſoever good is in all the creatures, that wholly proceedeth from him. And this is a moſt general dominion, which extendeth it ſelfe unto all creatures, even unto Divels and wicked men, albeit not altogether after the ſame maner to us, and to all the wicked and divels: For, 1. He created us to eternall life: but them to deſtruction. 2. The dominion which Chriſt hath over the wicked and Divels, conſiſteth in the right of requiring and commanding, of exerciſing his power, and bridling his enemies: that is, he hath right and power over the Divels and the wicked, to do with them what him liſteth, ſo that without his will and pleaſure they cannot ſo much as move themſelves; and if it were his will, to bring them to naught, as the hiſtory of the poſseſſed man in the Goſpel teſtifieth: And he permitteth them,Mark 5.20. by bereaving and deſtituting them of the grace of his Spirit, to run head-long into ſin and eternall deſtruction. He hath alſo over us right and power to doe with us what him liſteth: but he furthermore keepeth and guardeth us as his own flock and proper people, whom he hath purchaſed with his bloud: he governeth us alſo, and guideth us by his Spirit: he worketh in our hearts faith and obedience, that we may doe things acceptable unto him, and ſo fenceth us againſt all the remptations of the Divel, and the fleſh, that we may never fall from him: Therefore he is our Lord after a far other ſort, than of the Divels and the reprobates.

By right of redemption. Hee is our Lord by right of redemption: For hee alone, paying the ranſome for us, delivereth us from the power of the Divell: by his Spirit regenerateth us, and cauſeth us to begin to ſerve him: and in this liberty, whereunto he hath brought us by his merit and power, hee alſo preſerveth us, againſt all, both outward and inward enemies, even unto the end: and being raiſed from the dead, hee fully enfreeth and delivereth us from all ſinne and miſery, and endoweth us with eternall bliſſe and glory. The manner of our redemption is moſt precious, ſith it is a thing of greater moment to redeeme us with his bloud, than with money: Therefore hee hath the greateſt right of poſſeſſion in us. And ſeeing hee hath delivered and freed us, it is manifeſt that wee were ſervants: and truely ſo wee were, and are by nature ſervants and bond-ſlaves of the Divel, from whoſe tyranny Chriſt hath delivered us; and hereupon now are wee the ſervants of Chriſt: becauſe us, who were by nature his enemies, and deſerved to be deſtroyed of him, he notwithſtanding preſerved and delivered: ForThe reaſon of this derivation of the name Servant could not be expreſsed in Engliſh, as it is in Latin, from whence our Engliſh word cometh. Servi (which ſignifieth ſervants) cometh from Servando, that is, ſaved or preſerved. Servi, or ſervants, were firſt ſo named by the Romans, from ſervando, which is in ſignification preſerved; becauſe, when in warres they might have been ſlaine of their enemies, they were preſerved. But this dominion of Chriſt over us is ſpeciall, that is, extendeth it ſelfe only to the Church. Object. If wee be redeemed from the power of the Divel, then a ranſome hath been pay'd him for our redemption: For from whoſe power wee are redeemed, unto him is the price and ranſome due. But God gave not him the ranſome: Therefore wee are not redeemed from the power of the Divell. Anſ. From whoſe power wee are redeemed, as having been ſupreme Lord over us, and holding rightly his dominion over us; unto him the price and ranſome is due: But the Divel is no ſupreme Lord, but the executioner of the ſupreme Lord, which is God, who alone hath, and holdeth by right dominion over us. The Divel indeed hath enthralled us unto himſelf by the juſt judgment of God for our ſin, and took us by force, and invaded us though we were anothers right and poſſeſſion: But Chriſt, that ſtronger armed man, ſatisfying for our ſins, brake the power of the Divel, and enfranchiſed us, being freed from the yoke of his tyranny: Wherefore, in reſpect of God, Christ redeemed us; for unto him he hath paid the price: But he hath delivered us, We are ſaid to be redeemed in reſpect of God, wee are delivered in reſpect of the Divell. or ſet us at liberty in reſpect of the Divell: For we are given unto Chriſt our Redeemer to be his own, neither hath the Divell any more right or power over us: And this Chriſts Dominion over us coſt him enough, who therefore alſo hath care of it, and preſerveth it. Of that dominion we diſpute eſpecially in this place: For the Divel doth not acknowledge Chriſt to be ſuch a Lord unto him, as we confeſſe him to be unto us, becauſe he hath redeemed us, and becauſe he guideth us with his Spirit.

By right of preſervation. In reſpect of our preſervation, Christ is our Lord, becauſe he defendeth us unto the end, and keepeth and ſafe-guardeth us to eternal life: not only by defending our bodies from enemies, but our ſoules alſo from ſins: For our preſervation muſt be underſtood not only of our firſt freedome from the power of the Divell, but alſo of the continuall guarding of us, and the conſummation of all his benefits. Of this dominion himſelfe ſpeaketh: None of them are lost which thou gaveſt me. No man ſhall pluck my ſheep out of my hands. He keepeth the wicked to deſtruction,Joh. 17.22. & 10.28. & 6.37. and defendeth their bodies only.

In reſpect of Gods ordinance. In reſpect of Gods ordinance: becauſe the Father ordained the Word and this perſon, Chriſt, unto this, that by him he might worke all things in heaven and in earth: For Chriſt is not in this reſpect only our Lord, in that hee ſaved us: that is, delivered us from our enemies, and of enemies made us the ſonnes of God: but alſo becauſe the Father gave us unto him, manifeſted unto us, to be our Prince, King, and Head,Feb. 1.2. John 6.17. & 7.5. Acts 5.31. Epheſ. 1.22. and hath made him heire of all. Hee hath made him heire of all things. All that the Father giveth mee ſhall come to me. Thine they were, and thou gavest them mee. Him hath God lift up with his right hand, to be a Prince and Saviour, to give repentance to Iſrael, and forgiveneſſe of ſins. God hath made all things ſubject under his feet, and hath appointed him over all things to be the head of the Church. Now whereas he is our Lord after a far more excellent manner than others: we alſo are far more bound to his allegeance and obedience: For he is ſo our Lord, that he doth indeed with us what he will, and hath full right and power over us: but yet he uſeth that his power to our ſalvation only: For we receive daily of this Lord, moe, and by infinite parts more excellent benefits, than doe any other throughout the whole world: And therefore we ought alwaies to acknowledge the dominion and power,TWO parts of our acknowledging Chriſts dominion over us. which Chriſt hath over us. Which acknowledging of his dominion is, 1. A profeſsion of ſo great a benefit of Chriſt, as, that he hath vouchſafed to be our Lord, and to ſet free us his enemies into this ſo fruitfull and glorious a liberty. 2. A confeſsion of our bond and duty: For Chriſt being ſo mercifull a Lord unto us, we ought both in word and life to profeſſe our ſelves as his ſervants, to be bound to faithfull ſubjection and obedience unto him in all things, that he may be magnified of us for ever.

What is then the meaning of this article, I beleeve in Chriſt our Lord? Anſ. Three divers ſpeeches are here to be obſerved:The meaning of the Article, I beleeve in Chriſt our Lord. 1. To beleeve that Chriſt is Lord. To beleeve this, is not ſufficient: for we beleeve alſo that the Divel is Lord, but not of all, or ours, as we doe beleeve Chriſt to be Lord of us all. 2. To beleeve that Chriſt is Lord, and that of all, and alſo ours. Neither is it enough to beleeve this: For the Divels beleeve alſo that Chriſt is their Lord, as he hath full right and authority, not only over all other things, but over them alſo, to determine of them whatſoever pleaſeth him. 3. To beleeve in Christ our Lord, that is, ſo to beleeve Chriſt to be our Lord, that in him we place our truſt and confidence, and be throughly perſwaded, that by him we are wholly freed and delivered from all evill, and are defended and ſafeguarded againſt all our enemies: and this is it, which we eſpecially ought to beleeve. When as therefore we ſay, that we beleeve in our Lord, we beleeve, 1. That the Son of God Chriſt is Creatour of all things, and therefore hath power over, and is Lord of all creatures. John 16.5 All things that the Father hath are mine. 2. But eſpecially of his Church, which being purchaſed with his own bloud, he guideth, defendeth, and preſerveth by his ſpirit. 3. And that I am alſo one of his ſubjects, whom, being redeemed from the power of the Diven, he mightily preſerveth, ruleth, maketh obedient unto him, and at length enricheth with eternall glory: that is, I beleeve that hitherto I have been by and for Chriſt preſerved, and ſhall hereafter be preſerved of him through all eternity: and laſtly, that he uſeth and will uſe his dominion and power, which he hath, as over all other creatures, ſo over mee, unto my ſalvation, and his own glory.

ON THE 14. SABBATH.Queſt. 35. What beleeveſt thou when thou ſaieſt, He was conceived by the holy Ghoſt, and born of the Virgin Mary?

Anſ. That the Son of God, who is,John 5.20. Joh. 1.1. & 17.3. Rom. 1.3. Col. 1.15. and continueth true and everlaſting God,Rom. 9.5. took the very nature of man, of the fleſh and bloud of the Virgin Mary,Gal. 4.4. Luk. 1.31, 42, 43. by the working of the holy Ghoſt,Matth. 1.20. Luke 1.35. that withall hee might be the true ſeed of David,Rom n. 1.3. Pſal. 132.11. 2 Sam. 7.12, Luke 1.32. Acts 2.30. like unto his brethren in all things,Philip. 2.7. Heb. 2.14, 17. ſin excepted.Heb. 4.15.

The Explication.

The adverſaries againſt whom this doctrine of Chriſts taking fleſh of the Virgin is maintained. THE Explication of this Queſtion is very neceſſary for the convincement and ſuppreſſion of ancient and late Heretickes, who denyed, and now deny that the fleſh of Chriſt was taken out of the ſubſtance of the Virgin: For the Eutychians argue thus: Christ was conceived by the holy Ghost: Therefore the fleſh of Chriſt was produced out of the ſubstance of the Divinity, or out of the eſſence of the holy Ghoſt, and by this means the divine nature was changed into the humane. The particle by, in the Article conceived, &c. implieth not a materiall, but an efficient cauſe. Anſ. The fallacy of this argument is drawn from an abuſe of miſconſtruing of a common phraſe of ſpeech: For the termes, by the holy Ghoſt, or of the holy Ghoſt, doe not ſignifie unto us a materiall, but an efficient cauſe; ſo that the fleſh of Chriſt proceedeth not out of the eſſence of the holy Ghoſt, as out of the matter whereof it was made; but the whole man Jeſus Chriſt was conceived in the Virgins wombe by the vertue and working of the holy Ghoſt, as appeareth out of the words of the Angel: The holy Ghoſt ſhall come upon thee, Luke 1.35. and the power of the moſt High ſhall over-ſhaddow thee. Chriſt is called the ſeed of Abraham, the ſonne of David: Therefore hee took his fleſh of theſe Fathers, not of the holy Ghoſt. And as wee are born of God, becauſe he made us, not that we are of his ſubſtance: So Chriſt was conceived by the holy Ghoſt, that is, hee was conceived by the vertue and operation of the holy Ghoſt, not that he was conceived of the ſubſtance of the holy Ghoſt. Object. If in this article, He was conceived of the holy Ghoſt, the particle Of imply not a materiall cauſe; then, in like ſort, the Article which followeth, Born of the Virgin Mary, the ſame particle Of cannot imply a materiall cauſe; and ſo Chriſt cannot be ſaid to have taken his fleſh of the Virgin. Anſ. The caſe is not alike in both of theſe: but in this latter Article it muſt needs ſignifie a materiall cauſe. The reaſon is, becauſe it was neceſſary that Chriſt ſhould come of the ſeed of David: But when it is ſaid,Three reaſons why the particle ex, ſignifying by or of, though in the Article, Born of &c. it import a materiall cauſe, yet it doth not ſo in the Article, Conceived of &c. Three things to be obſerved in the Conception He was conceived of the holy Ghoſt, the particle Of intimateth no materiall cauſe. The reaſons are, 1. Becauſe if this were true, it could not be true which followeth, that Chriſt was born of the Virgin Mary. 2. Becauſe God is not changeable, and therefore the Deity is not changed into fleſh. 3. Becauſe the Word took fleſh, and was not changed into fleſh.

What then doth Chriſts conception of the holy Ghoſt ſignifie and import? Three things thereby are ſignified: The forming of Chriſts fleſh. Luke 1.35. That the maſſe of his humane nature was created, or formed in the wombe of the Virgin miraculouſly, and beſides the order of things diſpoſed of God in nature, by the immediate working and operation of the holy Ghoſt, without the ſeed and ſubſtance of man. The power of the moſt High ſhall over-ſhadow thee. Object. But wee are alſo made of God. Anſw. Wee are made of God mediately, Chriſt immediately. The ſanctifying of Chriſts fleſh. That the holy Ghoſt did the ſame moment, and by the ſame operation, cleanſe this maſſe, and, from the very point of the conception, ſanctifie it in the mothers wombe: that is, (ſith it became not the Word, Foure cauſes of this ſanctifying. the Sonne of God, to aſſume unto himſelfe a nature polluted with ſinne) he therefore cauſed, that originall ſinne ſhould not iſsue into it: and that for theſe cauſes; 1. That hee might be a pure ſacrifice, and a ſufficient ranſome for our redemption. Hee hath made him to be ſinne for us which knew no ſinne, 2 Cor. 5.11. that wee ſhould be made the righteouſneſſe of God in him. 2. That he might alſo ſanctifie us by his ſanctitie and holineſse: For if Chriſt had been a ſinner, he could not have ſatisfied for us, but himſelfe ſhould have remained in death: Therefore could hee not have been our ſanctifier, neither by merit, nor by his power and efficacy:He . 2, 11. & 7, 16. For hee that ſanctifieth, and they that are ſanctified, are all of one. Such an High Prieſt it became us to have, which is holy, harmeleſſe, undefiled, ſeparate from ſinners. 3. It was not agreeable unto the Word, the eternall Sonne of God, to unite perſonally unto him humane nature, being ſtained and defiled, wherein he dwelleth as in his own Temple: For, God is a conſuming fire. 4. That wee might know that whatſoever this Sonne ſpeaketh,Deut. 4.2 . it is the will of God, and the truth: For Whatſoever is borne of fleſh, which is ſinfull, and not ſanctified, is fleſh, falſhood, and vanity. Object. But he was borne of a mother, which was a ſinner: Why then ſhould not Christ have ſin? Anſw. The holy Ghoſt doth beſt know how to ſever ſin from mans nature: For ſin is not the nature of man, but came elſe-whence, even from the Divel. Mary therefore was a ſinner: but the Maſſe of fleſh, which was taken out of her ſubſtance, was by the operation of the holy Ghoſt at the ſame inſtant ſanctified, when it was taken. The uniting of his fleſh to his God head.The third thing which is ſanctified, in that Chriſt is ſaid to be conceived by the holy Ghoſt, is the union of the humane nature with the Word: For the fleſh of Chriſt was together both created or formed, and alſo ſanctified, and united to the Son, of the holy Ghoſt immediatly, but of the Father and the Son by the Spirit.

The ſenſe and meaning then of this Article, Which was conceived by the holy Ghoſt, is,The full meaning of the Article, conceived by the holy Ghoſt. 1. That the holy Ghost was the immediate author of the miraculous conception of the fleſh of Chriſt. 2. That he ſeparated all uncleanneſſe and contagion of originall ſin from this conceived off-ſpring. 3. That he united, in the very moment of the conception, the fleſh with the Word in a perſonall union.

It is added further in the Creed, that he was born of the Virgin Mary; that is, of the Virgins ſubſtance:Five cauſes why Chriſt was born: of the Virgin Mary namely, that we might know him to e, and that chiefly for theſe cauſes: True man.That the truth of the humane nature, aſſumed by the Son of God, might hereby be ſignified unto us: to wit, that he was conceived by the power of the holy Ghoſt, and born true man of the ſubſtance of Mary his Mother; that is, Though the fleſh of Chriſt were miraculouſly conceived, yet it was taken and born of the Virgin. T ••• ſeed of David.That wee might know Chriſt our Mediatour to be the true ſeed of David, that is, to be true man and our brother, who hath humane fleſh, made not of nothing, neither elſe-whence, but iſſued from the ſeed of David, Iſaac, and Abraham, of whom alſo the virgin Mary her ſelfe came; yea of the very ſelfe ſame maſſe of Adam, whereof both they and wee are. The Meſsias.That it may certainly appeare unto us, that this Jeſus born of the Virgin, is that Meſſias promiſed unto the Fathers: Behold a Virgin ſhall conceive, Eſay 7.14. Gen. 3.15. and beare a Sonne. The ſeed of the woman ſhall break the head of the Serpent: For it was fore-told by the Prophets, that the Meſſias, the Redeemer of mankinde, ſhould be borne of the ſtock of David, and that by a miraculous conception and birth, having a Virgin for his Mother: Wherefore ſeeing both (that is, both the propheſies, and the miracles) are in this Jeſus fulfilled, there can be no doubt, but that this is the Meſſias, true man, and true God, the reconciler of God and man. Without ſin.That this Chriſts birth of a Virgin might be a teſtimony that he is pure and without ſin, ſanctified in the wombe of the Virgin, by the vertue of the holy Ghoſt. A ſigne of our new birth. John 1.13.That wee might know the Analogie which is between Chriſts nativitie and the regeneration of the faithfull: For Chriſts birth of the Virgin is a ſigne of our ſpirituall regeneration, which is not of bloud, nor of the will of the fleſh, nor of the will of man, but of God.

Queſt. 36. What profit takest thou by Chriſts holy conception and nativitie?

Anſ. That he is our Mediatour,He. 7.26, 27. and doth cover with his innocency and perfect holineſſe my ſins, in which I was conceived, that they may not come in the ſight of God.1 Pet. 1.18, 19. 1 Pet. 3.18. 1 Cor. 1.30. Rom. 8.3, 4. Eſay 53.11. Pſal. 32.1.

The Explication.

Two benefits of Chriſts conception and nativity. TWO benefits wee reape from Chriſts conception and nativity. Confirmation of faith. A confirmation of our faith, that hee is the true Mediatour. Conſolation. A conſolation, that we through this Mediatour are justified before God. The reaſon hereof is: becauſe he cannot be a Mediatour between God and men, who is not himſelf man, who is not righteous, who is not united with the Word, that is, who is not by nature true God and true man, and of ſufficiency and ability to beſtow on us his ſalvation purchaſed for us. For ſuch an High Priest it became us to have, which is holy, harmleſſe, underfiled, ſeparate from ſinners, and made higher than the heavens. What is the meaning then of this Article, I beleeve in Jeſus Christ, Heb. 7.26. which was conceived by the holy Ghoſt, borne of the Virgin Mary? The meaning of the Article, I beleeve in Jeſus Chriſt, conceived by the holy Ghoſt, borne of the Virgin Mary. The meaning thereof is, 1. I beleeve that this naturall Son of God, conceived and born after this manner, was made true man after a marvellous order, and the ſame to be one Chriſt, having two natures united by perſonall union, one to another, which are his divinity and his humanity, and to be ſanctified from his mothers womb, by the holy Ghoſt. 2. I beleeve farther, that he, being true God and true man, but one Chriſt, was holy from his mothers womb, to redeem and ſanctifie me, (which he could not doe, unleſſe ſanctification and union were in him) and that I, for his Sonnes ſake ſo conceived and borne, have the right of the adoption of the ſons of God.

THE COMMON PLACE OF THE TWO NATURES IN CHRIST.

NExt after the Article of the Conception and Nativity of Chriſt, for the better underſtanding thereof, followeth not unfitly the Common place, Of the Incarnation of the Son of God, or, Of the two natures in Chriſt, and their perſonall union; wherein theſe queſtions following are more copiouſly to be diſcuſſed.

1. Whether there be two natures in the Mediatour. 2. Whether they be one, or two perſons. 3. If they be one perſon, what manner of union that is of them, and how made. 4. Why this perſonall union was neceſſary to be made.
1. Whether there be two natures in Chriſt our Mediatour.

Two natures in Chriſt. THat there are two natures in Chriſt, this one reaſon ſhewes by good demonſtrance: Eſſentiall properties which are oppoſite, cannot be in the ſame, nor be affirmed of the ſame thing in reſpect of the ſame nature or cauſe. Vigil.Vigil. lib. 4. One nature doth not receive in it ſelfe a thing contrary and diverſe. But in one and the ſame Chriſt are, and are affirmed of him properties diverſe and contrary, divine and humane, finite, infinite, paſſible, impaſſible, and ſuch like: Therefore there muſt needs be divers natures in him, humane and divine. And that the very divine nature, Creatreſſe of all things, is in Chriſt, hath been already proved. It remaineth that we ſhew, a true humane nature to be in him, and that ſuch as ours is, and perfect, conſiſting of a body, and a reaſonable ſoule, of which, Chriſt true man, and of our kind and nature. as of eſſentiall parts, is made a third ſubſtance, to wit, this particular humanity, which the Word, having taken once into the unity of the perſon, doth never lay away againe. Which we are to hold againſt Hereticks both old and new, Marcionites and Swenkfieldians; whereof ſome deny Chriſts fleſh to have been formed of the Virgins ſubſtance, but will have it brought down from heaven into the Virgin, or begotten in her, of the ſubſtance of the holy Ghoſt. Others fancie Chriſt to have, inſtead of true fleſh, the likeneſſe, ſemblance, and apparency of a mans body. Others acknowledge indeed, that he hath a true body, but not an humane ſoule, the roome whereof is ſupplied by the Word united unto the body.

Againſt theſe and the like errors,The truth of Chriſts humane nature is proved: the ſentence and doctrine of the Church is confirmed By plaine places of Scripture, which teſtifie, Chriſt, Maries By Scripture. Luke 1.31. Son, to have been made like unto us in all things, that is, in eſſence, in properties, in infirmities, ſin only excepted. Loe, thou ſhalt conceive in thy womb, and beare a Son. Seeing then the Virgin conceived this her Son in her womb, bare it untill the uſuall time of delivery, and was delivered of it, as other women uſe to be of their children; it followeth, that his fleſh was nor brought from heaven, or elſe-where taken, which ſhould but paſſe onely through the womb of the Virgin, but was formed in the Virgins womb, of her ſeed and ſubſtance. He that ſanctifieth, and they which are ſanctified, are all of one: Hebr. 2.11, 14, 15, 16. wherefore he is not aſhamed to call them brethren. And a little after: For as much as the children were partakers of fleſh and bloud, he alſo himſelfe likewiſe took part with them. Againe, In all things it became him to be like to his brethren: Therefore he hath a humane nature of the ſame kinde wholly with ours: Hereof he is called, The fruit of Maries womb, Luke 1.42. & 27. Gal. 4.4. & 3.16. Rom. 1.3. & 9.5. Luke 3. The firſt begotten Sonne of Mary, Made of a woman, The ſeed of Abraham, Made of the ſeed of David, Borne of the Jewes concerning the fleſh, The Sonne of Abraham, of David, and the Sonne of man. And alſo his pedegree and ſtock, concerning the fleſh, is deduced unto Adam: Therefore he was begotten of the ſubſtance of his mother, and iſſued from the ſame ſeed of Adam, from which we did. Chriſt proveth himſelfe to be a true man, and not a ſpirit, by this, that a ſpirit hath no fleſh and bones, as he hath, and retaineth, even after his reſurrection. Apollinaris the Heretick ſaid,Luke 24.39. The errour of Apollinaris refuted That Chriſts body indeed was a true body; but inſtead of a ſoule, he had the Word onely. But this man is eaſily refuted, becauſe Chriſt ſhould not then have been like unto his brethren in all things, except ſinne. And Chriſt himſelfe doth plainly confeſſe,Mat. 26.38. Luke 2.52. John 10.18. My ſoule is very heavie, even unto the death. He is ſaid to have increaſed in wiſdome, and ſtature, and in favour with God and men: and, to lay downe his ſoule, and take it againe. But, to increaſe in wiſdome, and, To be heavie and ſad, doe neither agree unto a body, which is a reaſonleſſe thing: neither unto the Godhead, which is not obnoxious to changes and paſſions. Hitherto belongeth alſo that, Father, Luke 23.46. into thine hands I commend my ſpirit. And when he had thus ſaid, he gave up the ghoſt. This cannot be ſaid of Chriſts God-head: For, that being immenſe and infinite, is every where; neither doth a removing from one place to another agree unto it: it is not laid downe, and taken up againe; that is, it never departed, or was ſevered from the body, but remaineth alwayes united unto it. Wherefore, there muſt needs be in Chriſt, beſides his body and his God-head, a true humane ſoule, which did truly ſuffer and abide in Chriſt theſe changes, and the like.

By divine promiſes and prophecies. Gen. 3.15. Eſay 7.14. Matth. 1.1. Luke 1.42. Rom. 1.3.It is confirmed by divine promiſes and prophecies. For the Meſſias in the Old Teſtament was promiſed to be ſuch a one, as ſhould be the ſeed of the woman, of Abraham, Iſaac, Jacob, &c. But this Jeſus, the Son of the Virgin Mary, is that promiſed Meſſias: Therefore he muſt needs be the true man, iſſuing of the bloud and poſterity of the Woman and the Fathers, and therefore to have been indeed begotten of the ſubſtance of Mary, and to have taken true fleſh.

By his office of Mediatourſhip.The office of the Mediatour confirmeth the ſame. The ſinne of men, in reſpect of Gods truth and juſtice, could not be puniſhed in any other nature, than in a humane nature, which ſhould be of the ſame kind with ours. But in the Mediatour, which is Jeſus Chriſt alone, our ſinnes were to be puniſhed: Therefore he muſt needs be true man who hath humane fleſh, not created of nothing, or borne elſe-whence, but ſprung from the bloud of Adam, as well as ours. Moreover, it was neceſſary for Chriſt, not onely to take, but alſo to retaine our nature for ever: becauſe God hath decreed to beſtow, and doth beſtow the benefits, which Chriſt by his death hath purchaſed for us, by this man Chriſt, upon them onely who are, and remaine ingraffed into his maſſe and fleſh, as members into their head, or branches into their Vine.1 Cor. 15.21. John 15.6. For ſince by man came death, by man came alſo the reſurrection of the dead. If a man abide not in me, he is caſt forth as a branch, and withereth. Laſtly, It behooved Chriſt to be made, and to continue our brother for ever; that as he is fleſh of our fleſh, ſo we alſo of the other ſide might be fleſh and bones of his fleſh and bones, by the ſame ſpirit dwelling in us.Epheſ. 5.30. John. 5.56. Epheſ. 4.12, 16. Rom. 8.11. We are members of his body, of his fleſh, and of his bones. Wherefore, except Chriſt had indeed taken our nature, without which he cannot be our brother, we ſhould loſe that comfort ever needfull and neceſſary for us, which conſiſteth in the brotherhood onely of Chriſt with us: I am of his fleſh, and of his bones.

Object. 1. The fleſh of Adam (that is, humane fleſh iſſuing from Adam by generation unto his posterity) is ſinfull. The fleſh of Chriſt is not ſinfull: Therefore the fleſh of Chriſt is not the fleſh of Adam. Anſw. The Major propoſition hath a fallacy of the accident. For it is not neceſſary, that of whatſoever the accident of a thing is denied, of the ſame, the thing alſo, or ſubject of the accident ſhould be denied: becauſe an accident doth ſo cleave to the thing wherein it is, as it may be ſeparated from it.Sin is not of the nature of mans fleſh, but an accident only thereof Sin is not of the eſſence and nature of humane fleſh (for that was created pure of God) but ſin came otherwiſe, by the defection and falling of our firſt Parents from God. Seeing then the fleſh of Adam is ſinfull only by an accident, it followeth that the fleſh of Chriſt is onely in reſpect of that accident, not the fleſh of Adam, but is, as touching the ſubſtance, the ſame fleſh with the fleſh of Adam. Wherefore, they deale like Sophiſters, who deny the fleſh of Chriſt, for that it is void of ſinne, to be the ſame in ſubſtance, or eſſence, or kind, with the fleſh of Adam. For he that could in the beginning create humane fleſh pure of nothing, he is able alſo by his omnipotent power, and ſpeciall working, ſo to form it of the ſubſtance of the Virgin, being a ſinner, as withall, to let and ſtop any iſſuing of ſin thereunto; that is, to make it pu e and holy. There is no new or ſtrange thing therefore, if the omnipotent Lord hath taken humane ſubstance, without the accident ſinne, into the unity of his perſon. Wherefore this their argument ſhall be rather thus inverted: The fleſh of Adam is true fleſh. Chriſts fleſh is the fleſh of Adam: and therefore Christs fleſh is true fleſh, and, by a conſequent, Chriſt is true man.

See the explication of the 35 Queſtion of the Catechiſme.Object. 2. That which is conceived and begotten of another, is of the ſame ſubstance with him. The fleſh of Chriſt was conceived of the holy Ghost: Therefore the fleſh of Christ is no creature, but came downe from heaven, iſſuing from the ſubſtance of God. Anſw. There is a fa •• acy in the diverſe underſtanding of the particle of: For that in the Major ſigni •• eth the matter or materiall cauſe, in the Minor the efficient cauſe onely, that is; That which is conceived or begotten of another, transfuſing, or paſsing his ſubſtance, or part of his ſubſtance into the thing begotten; this is of the ſame eſſence with him who begot it: Chriſts fleſh was conceived by the holy Ghoſt; not that he transfuſed, or paſſed his ſubſtance into fleſh begotten, but becauſe in miraculous ſort he formed in the Virgins womb of her ſubſtance the body of Chriſt, ſo that it ſhould not be contaminated or polluted with originall ſin.

Object. 3. In God are not two natures. Christ is God: Therefore there are not two natures in him. Anſ. Meere particulars doe in force nothing. For if the Major be taken univerſally, it is falſe: Whoſoever is God, in him are not two natures: this generall propoſition is falſe. The Major therefore is true, as touching God the Father, and God the holy Ghoſt, but not as touching God the Son incarnate. Repl. 1. But nothing can be added unto God, by reaſon of the great perfection and ſimplicity of his nature. Chriſt is God Therefore the humanity could not be added to his divine nature. Anſw. Nothing can be added to God by way of perfection, that is, whereby his eſſence may be changed and perfected: but by way of copulation or union. Now, in that God the Word joyned the humane nature unto him perſonally, there came no change or great perfection thereby to the Word which took it, but to the nature which was taken. Repl. 2. Humane nature cannot come unto him, 1 Tim. 6. •• . who dwelleth in the light that none can come unto. Anſw. This is true, if ſo God of ſpeciall grace doth not aſſume and take it unto him. Repl. 3. But it is ignominious for God to be a creature. Chriſt-man, is God. Anſw. The changing of the God-head into a creature, would have been ignominious and reproachfull unto the Word, but that the God-head ſhould be united unto a creature, is moſt glorious unto God, as who by that meanes hath demonſtrated and made knowne his infinite both goodneſſe, and wiſdome, and juſtice and power, to the whole world.

2. Whether Christ be one perſon, or moe.

IN Chriſt are two perfect natures, whole and diſtinct: and double properties alſo and operations naturall: but one perſon, which ſubſiſting in both theſe natures, divine, and humane, is truly deſigned by the concrete termes or voyces of both natures. For it is requiſite that one and the ſame ſhould be Mediatour both by merit, and by power or efficacy. But they who make two perſons, make alſo two Chriſts with Marcion and Neſtorius, See Iren. Lib. 3. cap. 17. adverſ. haeret. The one a man paſsive and crucified, the other God, not crucified, 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 perſon, or the nature took the perſon: So theſe ſpeeches are true, and agreeable to faith; The perſon took the nature: Likewiſe, The nature took the nature. For the divine Nature is not here conſidered abſolutely, or eſſentially, but in perſon of the Word, or perſonally.

Object. 2. God and man are two perſons. Chriſt is God and man: Therefore there are two perſons in him. Anſw. The Major is true, if we underſtand it of God and man, as they are not united. But Chriſt is God and man by Ʋnion. In this therefore there is a f llacy of miſ-joyning ſome words, and diſ joyning others. For in the Major God and man are taken diſ-junctively, or, both apart: but in the Minor con-junctively, or, both together. Repl. The Word united to it ſelfe a body and ſoule: Therefore a perſon. Anſw. True it is, he united them to himſelfe, but this he did by a perſonall union: not that this body and ſoule ſhould as a perſon ſubſiſt apart, or by themſelves, but that they might ſubſiſt in his perſon. Repl. 2. If he united the eſſentiall parts of a perſon, he alſo united a perſon. But he united the eſſentiall parts of a perſon: Therefore alſo a perſon. Anſw. The Major is true only of ſuch parts, as ſubſiſt by themſelves: but Chriſts body and ſoule had not ſubſiſted at all, not doe ſubſiſt now, ſave in this union of the Word with them. Repl. 3. That which ſubſiſteth not by it ſelfe, is more imperfect than that which ſubſiſteth by it ſelfe. Chriſt his humanity doth not ſubſiſt by it ſelfe. Therefore Chriſts humanity is more imperfect than ours. Anſw. 1. If that which ſubſiſteth by it ſelfe be oppoſed to this, To be an accident, which exiſteth by being in another, this part of the Minor propoſition is falſe, That Chriſts humanity doth not ſubſiſt by it ſelfe: becauſe that alſo is a ſubſtance. But in this diſputation, Subſiſting by it ſelfe, is oppoſed to that, which is indeed ſubſtance, but yet dependeth of another, and conſiſteth in another, So we ſay, that man-kind, and the univerſall, or generall kinds of all things doe not ſubſiſt in themſelves, but in their ſingulars, as the common nature of all men ſubſiſteth not by it ſelfe, but in particular men. Wherefore, for further anſwer, we ſay, that the Major propoſition, being ſimply and generally taken, is falſe. For the ſoule of man being looſed from the body, doth ſubſiſt by it ſelfe: the ſame, while it remaineth in the body, ſubſiſteth not by it ſelfe, but united with the body: neither yet is it therefore to be thought more imperfect, when this rather doth moſt make to the perfection thereof. For it is created of God to this purpoſe, that it ſhould, together with the body, conſtitute and abſolve the eſſence of man, and ſhould be a part thereof. So the ſoule and body of Chriſt were created to that end, as to be the proper ſoule and body of the Son of God, and to depend perſonally of him. That therefore Chriſts humanity hath his ſubſiſtence not in a created perſon proper unto it by nature, but in the eternall hypoſtaſis and perſon of the Word, it is ſo farre from bringing any imperfection thereunto (for the ſubſiſtence or manner of ſubſiſting doth not change the nature or eſſence of a thing) that rather the greateſt ornament, glory, and eminency cometh thereby unto it: and this is the chiefe and principall difference, whereby it differeth and is diſcerned from all men, and alſo from the bleſſed Angels.

Object.Revel. 1.18. 3. A dead and an everliving thing are not the ſame ſubſiſtent, or perſon. Chriſt was dead, and yet everliving: Therefore he is not one perſon. Anſ. The Major is either particular: or being taken generally, it is falſe. For one and the ſame ſubſiſtent, truly and individually ſubſiſting in divers natures, even as Chriſt is, may be ſaid to be dead and everliving: as one and the ſame man, is both mortall and immortall in reſpect of divers natures, whereof he is made and doth conſiſt.

3. What manner of union this is of the two natures in Chriſt and how made.

THe Union of the fleſh with the Word was not made in the eſſence or nature, or in any eſſentiall property, but in the perſon of the Word. That this may be the better underſtood, we muſt obſerve: 1. What it is to be united in nature, or into nature. 2. What likewiſe to be united in perſon, or into, or unto one perſon, or according to ſubſiſtence.

1. What it is to be united in nature.

Twofold union in nature.Firſt, Thoſe things are ſaid to be united in nature or eſſence, which, as eſſentiall parts, are coupled to the full perfection or constitution of one nature, or eſſence, or kind; that is, which make a perfect and whole eſſence or kind, and are one eſſence or ſubſtance. So the ſoule and body are united to conſtitute or make the kind, or eſſence, or nature of man; that is, are ſome one and perfect man. Whatſoever things then are eſſentiall parts of a perfect thing, they are ſaid to be united in nature, and unto, or into one nature. Secondly, thoſe things alſo are ſaid to be united in nature or eſſence, which are one in nature, eſſence, or kind; or, which are one eſſence, or of one eſſence & nature: or, have one common eſſence or unity of nature; or, are joyned and agree in one eſſence. So two men are ſaid to be united in nature; that is, are one in kind, or of the ſame humane nature. The three perſons of the God-head are united in eſſence; that is, are one in eſſence, or are of one and the ſame divine eſſence in number, or have the ſame God-head in common. So likewiſe, To be united in properties or perfections naturall, or eſſentiall, is to get or have the ſame,Union in properties. or like equall properties eſſentiall. Which is indeed nothing elſe, than to be made, and be one nature, or moe ſubſtances of the ſame nature and eſſence. So two men are united in naturall properties and perfections, becauſe they have the ſame in kind, or the like, and therefore are of the ſame humane nature. The aire in the chimney, which getteth the perfections or qualities of the fire as being now become a flame, and the fire of the burning coales, which fireth and inflameth the aire next unto it, are two ſubſtances of the ſame properties, and fiery nature, and therefore are ſaid to be united in nature and eſſentiall properties; that is, they are two fires in number, but in kind and nature they are one. Likewiſe the three divine perſons are united in eſſentiall properties; that is, have the ſame eſſentiall properties: which is nothing elſe, but that they are one eſſence, one and the ſame God.

2. What it is to be united in perſon.

THoſe things are ſaid to be united in perſon, which are one perſon; that is, which although they differ in naturall properties, yet exiſt in one and the ſame individuall ſubſiſtence: or have altogether the ſame ſubſiſtence. So the ſoule and body of man are united and 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 Ʋnion 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 perſon, not which is common to the Trinity. And Ruſticus in his Dialogue againſt the Acephaliſts: Not God the Word by the divine nature; but the divine nature by the perſon of God the Word, is ſaid to be united to the fleſh. And a little after: Wherefore both God the Word and his nature is incarnate: he by himſelfe, and in that he is in himſelfe: his nature not ſo, but by the perſon. God the Word then as touching himſelfe, is united to the fleſh; for he is made one perſon, and one ſubſiſtence with the fleſh: but as touching his nature, he is conjoyned rather than united; becauſe there remaine ſtill two natures.

Wherefore either foule and ſhamefull is the folly, or notorious the malice and ſlander of certaine ſmatterers, that of this very Orthodoxall and ſound poſition, not of the Schoolemen onely, but of Councels alſo, and ancient Fathers, (viz. The fleſh is united to the Word, in perſon onely, or according to ſubſiſtence, and this onely maketh the proper difference of perſonall union) they inferre, that by this meanes the divine nature of the Word is drawne away from the perſonall union. But let them againe, and againe look unto it, leſt by that their reall communicating of the eſſentiall properties of the God-head (which are the very divine Eſſence common to the Sonne with the Father and the holy Ghoſt) which communication they will have to be the perſonall union, which they define by it, they overthrow as well the eternall God-head of Chriſt, man, as alſo the manhood it ſelfe; and withall plainly incarnate the whole Trinity.

That then one and the ſame Chriſt is, and is called truly and really the very eternall God, immenſe, omnipotent, Creatour; and true naturall man, finite, weak, ſubject to paſſion, and ſufferings, and a creature: the only cauſe is the unity of perſon ſubſiſting in two natures perfect, whole, and really diſtinct, divine & humane. For every individuall and perſon is denominated or named of the natures or forms, and their properties and operations concurring or ſubſiſting in it. Wherefore, ſeeing in the ſame individuall perſon of the Word doe truly ſubſiſt, and belong to the ſubſtance of one Chriſt, theſe two moſt divers natures; unto one and the ſame Chriſt, of which ſoever nature he be called, doe agree, and are affirmed of him all the attributes and properties, both divine and humane, but after a diverſe manner: For, the attributes which agree to Chriſt in reſpect of the perſonall union, are of two ſorts: ſome are attributes or properties of the natures, others of his office. The naturall attributes are thoſe, which are proper to each nature; whether the ſame be eſſentiall, belonging to the eſſence of the thing, or which neceſſarily follow and accompany it, without which the nature cannot conſiſt: or accidentall, which may be away and wanting without the deſtruction of the nature. The eſſential properties and perfections of the God-head are, To be eternall, uncreate, immenſe, every where preſent, not to be circumſcribed in place, omnipotent, omniſcient, and the like; which are the very eſſence of the God-head; as alſo to create, to give the holy Ghoſt, to regenerate. The eſſentiall attributes of the humanity are, To have a ſoule underſtanding, immortall, and a body compounded of the elements, conſiſting of skin, bloud, fleſh, bones, veines and ſinewes, having a certaine and definite greatneſſe figure, proportion, and collocation, or locableneſſe of parts: and therefore to be circumſcribed in one place, to be ſolid, viſible, palpable, and ſuch like. Theſe Chriſt retaineth for ever, becauſe without theſe, nothing can be a humane nature. The accidentall properties of the humanity are thoſe infirmities which enſued upon ſin: which infirmities, Chriſt, together with the humane nature it ſelfe, aſſumed, and took without ſin. For he took the form of a ſervant, which by his Reſurrection and Aſcenſion he laid down again. The attributes of his office are called thoſe, which agree not to one nature onely, but to both together; that is, it agreeth to the whole perſon, according to both natures, as being the compound of both.

A rule to be obſerved, as touching the attributes or properties of both natures in Chriſt.

BOth natures, and their properties are truly and really affirmed of the perſon and of themſelves interchangeably, in concrete terms or voyces: yet ſo, that the proper predicate, which is proper unto one nature, is attributed to the perſon, not according to both natures, but according to that onely, to which it is proper. The reaſon is, for that one and the ſame perſons ſubſiſting in two natures, hath, and retaineth for ever, really, the properties of both natures: and alſo, becauſe one and the ſame perſon is ſignified by the concrete voyces of both natures. And therefore one and the ſame man is living and corporeall according to diverſe natures, and the corporeall is living by the ſoule only; and contrarily, the living is corporeall by the body onely (for both ſoule and body are of the ſubſtance and eſſence of the ſame man): ſo likewiſe one and the ſame Chriſt is God eternall, immenſe, omnipotent, according to the God-head onely: is man, the Virgins Son, created, finite, infirme, and did ſuffer, according to his humanity onely: ſo likewiſe, God is man, borne of a Virgin, annointed with the holy Ghoſt, and ſuffered, according to the fleſh; And, man is God, eternall, creatour, omnipotent, giveth the holy Ghoſt, not according to the humane nature, but according to the divine. For the ſenſe and meaning of theſe ſpeeches is: The perſon which is God, Creatour of all things, omnipotent, by reaſon of the God-head; the ſelfe ſame perſon is man, a creature, infirme, by reaſon of the fleſh ſubſiſting in it.

But, notwithſtanding, one nature, and the properties thereof, whether they be uttered in abstract, or in concrete voyces, cannot be affirmed of the other nature or forme, truly and really. The reaſon is: Becauſe the union is not made in the nature; that is, two natures are not made one nature: and becauſe in neither nature, the properties of the other doe really exist, neither can exiſt. For the natures doe not communicate each to other their eſſentiall properties, as neither doe theſe impart their eſſence; that is, one nature doth not receive the properties of both natures. Wherefore theſe kinds of ſpeeches are falſe: The God-head is the man-hood, or man; was conceived, borne, did ſuffer, was dead: and againe, theſe: The man-hood is the God-head, or God, is eternall, immenſe, uncircumſcribed in place, omnipotent, giveth the holy Ghoſt, doth regenerate. For all theſe are no more true, and to be admitted than thoſe, A ſoule is a body, or corporeall, mortall, viſible; and a body is a ſoule, or a ſpirit, inviſible, immortall.

Object. 1. The whole perſon of Chriſt is really omnipotent, everywhere, eternall, &c. The humanity and the God-head are the whole perſon of Christ: Therefore both are really omnipotent, every where, eternall, &c. Anſw. This argument the Ubiquitaries, who moſt of all ground upon it, and often uſe it, have borrowed from Swenkfieldians, who commonly in their books reaſon thus: Whole Chriſt is the naturall and onely begotten Sonne of God, is the true and the ſame God, of the ſame infinite power and majeſty with the eternall Father, conceived, borne of the Virgin, ſuffered, was dead, roſe againe, aſcendeth into heaven, ſendeth the holy Ghoſt. But both natures belong to the whole perſon of Chriſt: Therefore Chriſt, according to his humanity alſo, is the naturall Sonne of God, begotten of the ſubſtance of the Father from everlaſting, and conſubſtantiall with the Father, and the ſame God with the Father, who is Creatour of all. If then the Ubiquitaries collection be lawfull alſo and ſound, this doubtleſſe of the Swenkfieldians, is lawfull alſo and ſound: but if the Swenkfieldians collection be corrupt, and ſmelling of Eutyches hereſie, then that of the Ubiquitaries cannot be at all good and ſound. But indeed, both collections are Eutychian and Sophiſticall. They are Eutychian becauſe two natures, which are made equall in properties eſſentiall, or, which get, and have the ſame, or equall eſſentiall properties, are indeed made one nature and ſubſtance, or are two ſubſtances of one nature: both which opinions take clean away the nature of the humanity, and tranſ-form it into the God-head: but the latter doth further make two perſons in Chriſt of the ſame nature. They are alſo Sophiſticall: becauſe, whether the perſon of Chriſt be conſidered in it ſelfe, as it was a perſon being but one and perfect, and before the incarnation, ſubſiſting in one nature onely: or whether it be conſidered, as it is incarnate, and now ſubſiſting in two natures; yet ſtill the tranſition and paſſing from the perſon to the nature, is faulty and Sophiſticall. For neither is it neceſſary that what is truly in, and attributed unto a perſon, the ſame alſo ſhould be really in all things concurring in that perſon, and be affirmed of all. The reaſon is, becauſe the parts, or natures, though united in the ſame perſon, yet retaine their properties and operations unconfounded. Wherefore, that which is proper unto the God-head, cannot agree unto the perſon, in reſpect of the fleſh alſo, but only in reſpect of the God-head. Whole man underſtandeth, diſcourſeth, and hath motion of will; yet he doth not this by his finger or body, but by his mind only: whole man is mortall, and doth go, eat, and drink; yet none but a mad-man, or an Epicure, will therefore ſay, that the ſoule alſo is mortall, or doth go, eat, or drink. So not halfe, but the whole perſon of Chriſt was before Abraham, and from everlaſting did create, and doth preſerve all things, and took fleſh: But the fleſh neither was from everlaſting, neither did create, nor doth preſerve all things, nor took fleſh, but was created; and being aſſumpted and taken, is ſuſtained of the Word, and in it. So whole Chriſt was wounded and dead, yet not his God-head, nor his ſoule. This is well and learnedly declared and explicated by Damaſcene, in theſe words, Whole Chriſt is perfect God, but not the whole of Chriſt: that is, not both natures are God. For he is not God onely, L •• . 3. Cap. 7. but alſo man. And Whole Chriſt is the perfect man, but not the Whole of Christ is man. For he is not man onely, but God too. For the Whole, ſignifieth the nature: Whole, the perſon.

Wherefore if the Ubiquitaries will at all have the illation and enforcing of their concluſion on theſe premiſſes to be neceſſary; the Major propoſition muſt be expounded after this ſort: The perſon is God, creatour, omnipotent, every where whole, that is, as concerning all that, which it is, or in which it doth ſubſiſt, or which doth belong unto it. But the Major taken in this ſenſe, is falſe, and moſt abſurd, as was ſhewed a little before: For the true ſenſe thereof is this; The perſon is every where whole, that is, without diviſion or ſundring of natures, or ſubſiſting undividably in two natures. But the humanity is not that whole ſubſiſting in two natures. Not every thing then that agreeth really to the perſon, agreeth alſo really to the fleſh. And albeit the perſon doth ſubſiſt in the humanity and the God-head mutually, united one to the other: yet, as it hath been ſaid, it is not hereof enforced, that, becauſe the perſon is every where, therfore the humanity ſhould be, in proper ſubſtance, preſent every where. For this is proper to the God-head, neither is it really communicated to any creature, or is in any. Rep. The divinity is one perſon in al places, but eſpecially with the Church. The divinity is but half Chriſt: therefore only halfe Chriſt is preſent with the Church. Anſw. 1. There is an ambiguity and doubtfulneſſe in the words, halfe Chriſt: For, if by halfe Chriſt, they underſtand one nature, which is united to the other in the ſame perſon, the whole reaſon may be granted: namely, that not both, but one nature onely of Chriſt, though united to the other, that is, his God-head, is preſent with us, and all things, in his proper ſubſtance, in all places, and at all times. But they, by halfe Chriſt, underſtand, craftily and ſophiſtically, the one nature ſeparated from the other: as if the God-head were made to be with us bare and naked, and not incarnate. But in this ſenſe the Minor is falſe, and the Ubiquitaries owne invention. For the ſame Word, by reaſon of the immenſneſſe, and infinity of his eſſence, is whole every where, without his manhood; yet ſo, that he withall is, and abideth whole in his manhood, perſonally united thereunto. Wherefore, the Word neither is, nor worketh any where not united to the fleſh; albeit the fleſh, becauſe it hath not an infinite eſſence, but retaineth it circumſcribed in place, is not made to be preſent ſubſtantially in all thoſe places, in which the Word incarnate, or the Word man is. 2. There is an ambiguity alſo, and double ſignification in the word Preſence: For the preſence, whereby Chriſt is preſent with his Church is not of one kind. Wherefore, if the Major be underſtood of the preſence of his ſubſtance in all places, and of his being amongſt us, and all other things, it is true: For the ſubſtance or eſſence of the God-head onely, and not of the man-hood too, is immenſe, and exceeding all meaſure, alwaies exiſting and being the ſame and whole in all things. But it is falſe, if it be underſtood of the preſence of his vertue or efficacy. For, according to this, not onely whole Chriſt, but alſo the whole of Chriſt is preſent with his Church onely: that is, not onely his divinity, but his humanity alſo: but ſo, as the difference notwithſtanding is kept of both natures and operations. The humanity therefore of Christ is preſent with all the elect, in what ſoever places they be diſperſed through the whole world; not by any preſence ſubſtantiall of the fleſh in the bread, and within their bodies: but, 1. By the efficacie and perpetuall value of his merit. For God the Father doth even now behold the ſacrifice of his Sonne, once accompliſhed on the Croſſe, and receiveth us for that, as a ſufficient ranſome and merit,1 John 1.7. into his favour. The bloud of Jeſus Chriſt his Sonne, purgeth us from all ſinne; that is, both by his merit, and the efficacie or vertue of his merit. 2. By the efficacy alſo of his humane will: becauſe Chriſt, according to his humanity alſo, earneſtly both would and will, that we be of God received into favour, quickned, and glorified through that his one onely ſacrifice. Thou art a Prieſt for ever: and alſo whatſoever he will,Pſal. 110.4. Heb. 5.6. yea with his humane will, that he powerfully effecteth and worketh, not by the power of his fleſh, but of his God-head, or ſpirit omnipotent; whom, not the fleſh, but the God-head of Chriſt only ſendeth into the hearts of the elect and choſen:John 6.63. Rom. 8.11. It is the ſpirit that quickneth the fleſh profiteth nothing. God ſhall quicken your mortall bodies by his ſpirit dwelling in you. 3. He is preſent with us by conjunction and union. Becauſe all thoſe that are to be ſaved, muſt needs be engraffed and knit together, even into Chriſts humane nature; that being engrafted into his humane maſſe, they may be quickned, as branches live faſtned to the Vine, and members coupled and joyned to the head: which joyning yet of us with the fleſh of Chriſt, is not made by any naturall connexion of Chriſt and our fleſh, or by any exiſtence of Chriſts fleſh within our ſubſtance, or of ours within his, but by faith and the holy Ghoſt, in Chriſt our head,Eph. 3.17. Rom. 8.9. Epheſ. 5.30. and dwelling in us his members. That Chriſt may dwell in your hearts by faith. If any man hath not the ſpirit of Chriſt, the ſame is not his. We are members of his body, of his fleſh, and of his bones: And they twain ſhall be one fleſh: This is a great ſecret, &c.

Object. 2. Whatſoever is to be worſhipped and adored, is omniſcient, omnipotent, and every where preſent, that is, hath the eſſentiall properties of the God-head really communicated with it. Christs fleſh is to be adored, or is adorable, becauſe whole Chriſt is adored. Therefore Chriſts fleſh is really omniſcient, and omnipotent, and preſent every where. Anſ. This very ſame reaſon is among the principal arguments wherby the Swenkfieldians endeavour to frame, after Eutiches manner, a Majeſty, and deifying of the fleſh of Chriſt: but both theſe, and the Ubiquitaries are deceived, and deceive by the ambiguity and diverſe taking of the word, adored. That is omnipotent and omniſcient which is adored; that is, which is adored in reſpect of it ſelfe, or for it ſelfe. The humane nature is adored, not for it ſelfe, or according to the proper nature of it ſelfe (for that were idolatrous;) but it is adored for the God-head united therewith perſonally. Wherefore of the adoration of whole Chriſt, is but ill inferred the omnipotency alſo of his fleſh. For the reaſon doth not follow, from the honour of the perſon, to the properties of the natures. Repl. That which is adored by reaſon of another, is alſo really omnipotent, and omniſcient by reaſon of another. Chriſts fleſh is adored by reaſon of the God-head, in whoſe perſon his fleſh ſubſiſteth: Therefore Chriſts fleſh is alſo really omniſcient, and omnipotent, by reaſon of the God-head. Anſ. The Major is falſe, as is this: That which is made baſe and humiliated by reaſon of another thing, is alſo by reaſon of another thing obnoxious and ſubject to alteration. For the Word was made baſe, or humiliated by reaſon of the fleſh, and in the fleſh, neither yet the Word it ſelfe, or the God-head, felt any change or alteration: but is humiliated, and ſo ſaid to be after another manner, becauſe the Word doth not ſhew his God-head in the fleſh, which he took in the form of a ſervant. So then, albeit the adoration of Chriſt, God and man, doth preſuppoſe in him omnipotency, omniſcience, preſence every where, and the ſearching of hearts and reines: yet is it not of neceſſity that the humane nature alſo, which by reaſon of the God-head, united to it in the ſame perſon, is adored, ſhould be really omnipotent, omniſcient, and every where. For the adoration of Chriſt, is the honour and worſhip which agreeth, and is yeelded one and the ſame to whole Chriſt, man and God, keeping notwithſtanding the differences in natures, of the properties, and operations, whereon Chriſts office and honour doth depend. For, to adore and worſhip Chriſt, is, by the agnizing and knowledge of his perſon and office, to crave of him with a true truſt and confidence, that thoſe bleſſings which he hath promerited and promiſed, he will, as our Mediatour, perform and give to us, according to the proper will and operation of each nature. This adoration conſiſteth of divers parts, compriſeth both natures; and keepeth their properties and operations, though united, yet ſtill diſtinct; and craveth, that whole Chriſt in performing his promiſed benefits, will work thoſe things by his God-head, which are proper to his God-head, and by his fleſh, thoſe things which are proper to his fleſh. For his benefits are no otherwiſe to be craved and asked of him, than as himſelfe will, and doth perform them to us: and he performeth them ſtill, keeping the difference of both natures. Wherefore, they who crave of Chriſt the Mediatour, the benefits promiſed in the Word, doe neceſſarily acknowledge him omniſcient, the ſearcher of hearts, omnipotent, preſent every where, of himſelf beholding and hearing our neceſſities and complaints. This agnizing, and this honor is proper to God, and agreeth, and is yeelded to Chriſtman, in reſpect of his God-head onely, and not of his humanity. For in one act, or view unchangeable, to behold, know, and underſtand, from everlaſting of himſelfe, all things paſt, preſent, and to come; but chiefly the needs, wants, neceſſities, and deſires of his whole Church. Againe, to ſend the holy Ghoſt into the hearts of all the elect and choſen, who have been even ſince the beginning of the world, and by his ſpirit, to teach them within, to juſtifie, regenerate, comfort them, and to give to them eternall life; theſe, I ſay, are not proper to fleſh created and finite, but to a nature infinite, omnipotent, and exiſting from everlaſting. Therefore Chriſt promiſeth the holy Ghoſt to his Diſciples, which is the ſpirit of truth, wiſdome, feare, prayer, grace, &c.

But although after that manner which hath been ſpoken of, the God-head onely, and Chriſt by reaſon of his God-head, doth behold and doe all things, and is adored of us: yet, his humanity alſo doth behold, underſtand, and heare our neceſſities, deſires, complaints, and prayers; yet after another ſort, that is, not of it ſelfe, but by the God head, revealing and ſhewing our deſires to the humane underſtanding, which is united to it. And further, it performeth thoſe things which we crave, both by the efficacy of his merit, and by interceſſion made inceſſantly to the Father for us, whereby he willeth, and obtaineth of his Father all bleſſings for us: and by the force and omnipotency, not of his fleſh, but of his God-head united thereunto, by which Chriſt-man doth effectually apply to us thoſe benefits which he hath obtained for us of his Father. Now, to acknowledge, when we worſhip Chriſt the Mediatour, theſe things in him, and to profeſſe the ſame both in words, geſtures, and actions, is the honour which is due, and is exhibited by us to his humanity by reaſon of the God-head united thereto: yet ſo, that this veneration of his humanity is not ſeparated from the honour which agreeth to Chriſt, according to his God-head. For, with one and the ſame particular and individuall invocation and worſhip we ſpeak to, and honour whole Chriſt, God and man, according to the properties of both natures, which he retaineth, and will have alſo now in his glory, and for ever to be attributed to him unitely, but yet diſtinctly; that is, As the perſon and office of the Mediatour, ſo the adoration or worſhip is compound, having parts, whereof ſome agree to the God-head, ſome to the fleſh: and as in the office, ſo alſo in the honour of the perſon, the properties and operations of the natures are not ſeparated, neither yet confounded; but being united, are diſtinguiſhed. Wherefore, as it doth not follow, The God-head in Christ is Redemptreſſe by reaſon of the fleſh aſſumed: Therefore it is alwayes ſubject to ſufferings, and mortall, did ſuffer, and was dead: So there is no neceſſity in this Ubiquitary argument: Chriſts humanity is adored by reaſon of his God-head: Therefore the ſame is alſo really omniſcient, omnipotent, and after the ſame manner to be adored, as is the God-head. The reaſon is, becauſe of the fellowſhip or conjunction of office and honour in the perſon, the ſame properties and operations in natures are wrongly and heretically inferred. The ſumme of all is: That Chriſts humanity is adored by reaſon of his God-head; cometh not thereof, as if his humanity alſo were really omniſcient, and omnipotent, as is the God-head: (For by reaſon of theſe and other like properties is the God-head onely invocated) but becauſe it doth truly know, underſtand, heare our neceſſities, cogitations, deſires, prayers, the divine intelligence and underſtanding, which is united to it, revealing and opening them unto it: and alſo becauſe what we crave at Chriſts hands, the ſame it effectually performeth, not by the bones, ſinewes, hands, fingers, feet; but by the force and power of the ſame God-head.

Furthermore, that manner and forme of ſpeaking, whereby the properties of one nature are really attributed to the perſon denominated of the other nature, or of both natures, is uſually called the communicating of the properties: Likewiſe, The communicating of names; becauſe the names and attributes of both natures are affirmed of the ſame perſon, and of themſelves interchangeably, by reaſon of the unity of perſon conſiſting of both natures. The communicating of properties hath ſome reſemblance of the figure in ſpeech called Senecdoche, and is termed by many Synecdoche, becauſe that is affirmed of the whole perſon, which agreeth unto it onely in reſpect of one of the natures, as a part. It is alſo called a mutuall and interchangeable attribution, becauſe as humane properties are attributed unto God, in reſpect of the humanity: ſo divine are attributed unto man, in reſpect of the divinity: As, God ſuffered, Man is omnipotent. So likewiſe, the communicating of names. For, Man is God, and God is man, by reaſon of the perſonall union of both natures.

A rule to be obſerved concerning the attributes or properties of the office of Chriſt Mediatour.

THe names of Office and Honour agree unto the whole perſon, in reſpect of both natures; keeping ſtill the difference in natures of properties and operations. Theſe attributes are rightly affirmed of ſubjects, both concrete and abſtract, that is, both of the perſon and of the natures. For it is well ſaid, The God-head quickneth, the manhood quickneth; and, God or man quickneth.

The attributes of office are, To be the Mediatour, to make interceſſion, to redeeme, to ſave, to juſtifie, ſanctifie, purge from ſinnes, to be Lord and Head of the Church, to be worſhipped, to heare, and ſuch like. Theſe offices require the properties and operations of both natures not ſeparated, neither yet confounded, but conjoyned and diſtinct. For even for this very cauſe was it neceſſary that the two natures ſhould be united in Chriſt Mediatour; that, what neither nature could doe, being ſet apart, in the work of our Redemption, that Chriſt, ſubſiſting in both joyned together, might doe and accompliſh by both. As therefore the natures themſelves, ſo their properties alſo or faculties of working and operations are proper, and remain divers and diſtinct; yet ſo, that they concurre to the effectuating and working of one effect, or work, and benefit, as parts and communicated labours. For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour, and neither without other: yet doth not therefore one worke the ſame which the other doth: But each worketh, according to his property and force of working, onely that which is proper to each nature, and not that alſo which belongeth unto the other. As neither the ſoule doth that which is proper to the body, neither the body that which is proper unto the ſoule, each doing their proper function. So likewiſe the humanity accompliſheth not that which is proper to the God-head, nor the God-head that which is proper to the manhood: but the ſame Chriſt executeth and performeth one and the ſame office and benefit, by both natures, which he hath in him as parts of his perſon; the Word working according to the property therof, what belongeth to the Word; and the fleſh in like manner executing according to the peculiar and proper faculties therof, and not according to others, that which belongeth to the fleſh. For the properties and operations proper to each nature, are not common to both natures, but to the ſame perſon conſiſting of both natures.

Wherefore in ſuch like phraſes of ſpeech concerning Chriſts office, which are called of the ancient 〈 in non-Latin alphabet 〉 , (that is, communicatings, or ſuch as make things common) the properties and operations of natures are to be diſtinguiſht from the office of the perſon, and from the honour which, in reſpect of the office, is due unto the perſon: likewiſe, one effect, or act The antropall, (that is, both of God and man) or worke, or benefit, from one operation or action as the whole from a part. The office is common to both natures: but the natures proper faculties of working, and actions in executing that office, are not common to both natures. For that the ſame ſhould be both proper and common, doth imply a manifeſt contradiction. So the work and benefit of whole Chriſt, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverſe operations, proper to each nature, which are wrought joyntly, and belong to the ſame perſon, which is Chriſt, God and man, that is, both are wrought of one perſon according to diverſe cauſes and originals of working, or according to diverſe natures, but not by one and the ſame nature.

By theſe grounds it is eaſie to diſſolve and aſſoile moſt of the ſophiſmes and cavils, with which at this time both the Swenckfieldians, ard Ubiquitaries are wont to gloſe and blanch that their reall communicating of eſſentiall properties in natures, and their Eutychian deifying of Chriſts fleſh, and to thruſt the ſame upon the ſimp e for the true majeſty of Chriſt himſelfe. For thus they reaſon: The office and benefits of the Mediatour, his Redemption, interceſſion, purging from ſins, quickning, ſitting at the right hand of the Father, his dominion and Lordly power over all creatures, his preſence with the Church, beholding, ruling all things, raiſing the dead, judging both quick and dead, all theſe agree to Chriſt according to both natures: Therefore the hum •• y, as well as the divinity, is alſo it ſelfe really omniſcient, ſearcher of hearts, omnipotent, preſent in the ſubſtance of his body, at the ſame moment, in all places, doth of it ſelfe know all things, heare our complaints and prayers, give the holy Ghoſt, and work by him in the hearts of the choſen, faith and converſion: and to conclude, in reſpect of theſe things, the humanity it ſelfe alſo is for it ſelfe adorable, and to be adored, as well as the God-head. To theſe, and the like, there is one, and a ready anſwer, namely: That it is ill going from the perſon, and from the office and honour of the perſon, to the properties and operations of the natures: Or, The ſociety and conjunction of the office and honour, doth not cauſe or inferre the ſame properties or operations of both natures: Or, In the affirmation of the office and honour are not ſignified the ſame properties of both natures, nor the working of the ſame operations; but the conjunction or concurrence of diſtinct operations, proceeding from diſtinct properties, to the ſame effect or action Theantropall, that is, of God and man. The reaſon is, Becauſe of redemption, quickning, adoration, and the like, which are the functions, benefits, and worſhip of the whole perſon, there are moe and diverſe manners and parts, which will agree really to one and the ſame perſon, but not to one and the ſame nature, but ſome to the God-head onely, ſome onely to the manhood. Wherefore this Major of the reaſon is falſe: Whatſoever things agree unto Chriſt, God and man, according to both natures, the ſame alſo doe agree after the ſame manner, and as touching all parts to both natures. For, it doth not follow, Becauſe the God-head is Redemptreſſe, therefore alſo it ſuffered, and was dead.

Now, That thoſe things which in the perſon and office of the Mediatour are, and abide proper unto one nature, neither are made, nor are by reaſon of the union, common to both natures, may be ſhewed at large: but now let theſe few ſuffice: 1. Such as is the union of the natures, ſuch is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the perſon, or in one perſon: Therefore the communicating of the properties was made in the perſon, not in the nature; that is, the union maketh the properties of both natures common, not to one nature, but to one perſon. For not one nature, but one perſon, hath truly, as two natures, ſo alſo double properties and operations, and thoſe infinitely differing; created, and increate, finite, and infinite. Wherefore, as by union the manhood was not made the God-head or God; ſo neither is it immenſe, infinite, and omnipotent. But contrariwiſe, man is truly and really as God eternall, ſo omnipotent alſo, and every-where, and giver of the holy Ghoſt. The reaſon is, becauſe not the manhood, but the man-Chriſt hath indeed in his ſubſtance the eternal and immenſe God-head. 2. That which is proper to one, cannot be common to moe; that is, cannot exiſt or be found together in other ſubjects alſo of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in fartheſt repugnancy. 3. There cannot be made one omnipotency, and one omnipotent operation to be both natures, whereby as well the manhood, as the God-head, ſhould be really omnipotent, and work divine things, but there muſt needs be alſo one eſſence of both, whereby the manhood alſo muſt be really God. For the omnipotency, which they will have one and the ſame to be communicated to the fleſh, is the God-head it ſelfe. 4. If Chriſts humanity, in the office of the Mediatour, doth it ſelf really and effectually performe not onely that which belongeth unto the fleſh, but alſo thoſe things which are proper unto the God-head, then either his God-head ſhall be idle, and doe nothing in the work of our Redemption, or ſurely the fleſh aſſumed ſhall doe more, and more ſhall be due and yeelded unto it, than unto the Word, which aſſumed and took it. 5. If the fleſh, becauſe it is ſaid to be quickning, is ſort alſo may it be ſaid, that the God-head alſo, becauſe it is Redemptreſſe, is ſubject to ſuffering, and did ſuffer. For, both quickning and redeeming are properties of the office, common to both natures; but not after one and the ſame manner. 6. The whole Majeſty of the God-head is, that it is an eſſence exiſting, not of another, but of it ſelfe, and ſubſiſting by it ſelfe, ſpirituall, or incorporeall, eternall, immenſe, unchangeable, of infinite power, wiſdome, goodneſſe, &c. That is, the whole Majeſty compriſeth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majeſty of the God-head, according to the ſuppoſition of the Ubiquitaries: For ſo Schmideline writeth in the 142. concluſion of his diſputation of the Lords Supper, and of the communicating of the properties, had at Tubing, in the yeere 1582. In the word omnipotency I compriſe the whole Majeſty of the God-head. And in his 143. concluſion, Omnipotency is the very eſſence it ſelfe of the God-head, &c. Therefore, If Gods omnipotency be really communicated to Christs humanity, ſo that this alſo is, by reaſon of the omnipotency communicated unto it, really omnipotent; of neceſſity then, by reaſon of the ſame omnipotency really communicated, Chriſts humanity ſhal be indeed an eſſence ſubſiſting of it ſelf, and by it ſelf, incorporeall, eternall immenſe, Creatreſſe of all things: that is, God himſelfe, bleſſed for ever, and ſo by conſequent, the divine perſon. For an eſſence intelligent, ſubſiſting by it ſelfe, and which alſo is God, muſt needs be the perſon. And theſe are the fruits of reall communicating of properties in natures.

The participation of the God-head, exaltation and majeſty of the fleſh, and ſuch like, is not a reall communicating of the eſſentiall properties of the God head made into the humane nature, or an omnipreſence, omniſcience, omnipotency; that is, a God-head of the manhood. (For ſuch a communicating ſhould not perfect, but deſtroy the manhood. and convert it into the God-head, and diſſolve the perſonall union of diſtinct natures) but 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 Epheſ •• 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. Whole 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 that, as touching it, we look for Chriſt to come from heaven, whom, as touching the Word, we beleeve to be in the earth with us. Wherefore, according to your opinion, either the Word is contained in place with the fleſh, or the fleſh is every-where with the Word; whereas one nature receiveth not any contrary or divers thing in it ſelfe: and it is a thing diverſe and far unlike to be circumſcribed in place, and to be every-where: and ſeeing the Word is every-where, and the fleſh is not every-where; it is apparent, that one and the ſame Chriſt is of both natures, and is every-where as touching the nature of his God-head, but is not every-where as touching the nature of his man-hood: is created, and hath no beginning: is ſubject to death, and cannot die: the one he hath by the nature of the Word, whereby he is God: the other by the nature of his fleſh, whereby the ſame God is man. Wherefore that one Son of God, and the ſame made the Sonne of man, hath a beginning by the nature of fleſh, and hath no beginning by the nature of his God-head: was created by the nature of his fleſh, and was not created by the nature of his God-head: circumſcribed in place by the nature of his fleſh, and not contained in any place by the nature of his God-head; is lower alſo then the Angels by the nature of his fleſh, and is equall with the Father according to the nature of his God-head: died by the nature of his fleſh, and never died by the nature of his God-head. This is the Catholike faith and confeſſion, which the Apoſtles delivered, the Martyrs eſtabliſhed, and the faithfull hitherto hold and maintaine.

ON THE 15. SABBATH.Queſt. 37. What beleeveſt thou when thou ſaieſt, He ſuffered?

Anſw. That he, all the time of his life which he led in the earth, but eſpecially at the end thereof, ſuſtained the wrath of God both in body and ſoule, againſt the ſin of all mankind,Eſay 53.4. 1 Pet. 2.24. & 3.18. 1 Tim. 2.6. that he might by his paſſion, as the only propitiatory ſacrifice,Eſay 53.10. Epheſ. 5.2. 1 Cor. 5.5. 1 John 2.2. Rom. 3.15. Heb. 9.28. & 10 14. deliver our body and ſoule from everlaſting damnation,Gal. 3.13. Coloſ. 1.13. Heb. 9.12. 1 Pet. 1.18, 19. and purchaſe unto us the favour of God, righteouſneſſe, and everlaſting life.Rom. 3.25. 2 Cor. 5.21. John 3.16. & 9.51. Heb. 9.15. & 10.19.

The Explication.

NOw have we in few words expounded thoſe Articles of the Apoſtolike Creed, which intreate of the perſon of Chriſt; and have withall declared in the expoſition thereof, thoſe things which are neceſſary for us to know, both of the Divinity of Chriſt, and of his humane nature, which was taken by the Word of the ſeed of David, united perſonally with the Word by the vertue of the holy Ghoſt, and begotten in marvellous manner of the Virgins ſubſtance: The courſe of order requireth, that now conſequently we expound and declare thoſe Articles which treat of the office of Chriſt: and firſt of all of his Humiliation, or humbling, which is the former part of Chriſts office, whereunto belong theſe Articles; He ſuffered under Pontius Pilate, was crucified, dead, and buried: He deſcended into hell. After we have expounded theſe, we will come unto the reſt of the Articles, which ſpeak of his Glorification; which is the other part of Chriſts office. The Paſſion of Chriſt doth follow next his Conception and Nativity:Two cauſes why Chriſts paſsion followeth his nativity immediatly in the Creed. The fruits to be gathered out of the ſtory of Chriſts life. 1. Becauſe in his Paſſion and Death conſiſteth our ſalvation. 2. Becauſe his whole life was a continuall paſſion, ſuffering, and calamity. Yet notwithſtanding, many things may, and ought to be profitably obſerved out of the ſtory of the whole race of his life on earth, ſet downe by the Evangeliſts. For that doth ſhew, 1. This perſon to be the promiſed Meſſias, ſeeing in him concurre, and are fulfilled all the prophecies. 2. That ſtory is a conſideration or meditation of that humility or obedience, which he performed unto his Father. Hither belong thoſe things, which are eſpecially to be conſidered in Chriſts Paſſion: 1. The hiſtory it ſelfe of Chriſts Paſſion agreeing with Gods ſacred Oracles and Prophecies. 2. The cauſes or fruits of Chriſts Paſsion. 3. His example, that we are alſo to enter into eternall life & heavenly glory, by ſuffering death, as did Chriſt. But, for fuller explication, theſe foure Queſtions touching Chriſts Paſſion are to be conſidered: 1. What is underſtood by the name of Paſſion, or what Chriſt ſuffered. 2. Whether he ſuffered according to both natures. 3. What was the impellent cauſe of Chriſts Paſsion. 4. What the finall cauſes or ends and fruits thereof.

1. What is meant by the name of Paſsion, or what Christ ſuffered.

BY the name of Paſsion is underſtood the whole humiliation, or the obedience of Chriſts whole humiliation, all the miſeries, infirmities, torments, ignominies, paines, and griefs, unto all which Chriſt for our ſakes was ſubject and obnoxious, as well in ſoule, as in body, from the point of his nativity, untill the houre of his death and reſurrection. For the chiefe part of his paines and dolours, were the torments in his ſoule, wherein he felt the ire and wrath of God againſt the ſin of mankind. But principally by the name Paſsion is ſignified the laſt part of his humiliation, even the laſt act of his life,Mat. 26.38. & 27 46. Eſay 53.4, 6, 10. Chriſts ſufferings. wherein he ſuffered extreme torments of ſoule and body for our finnes. My ſoule is very heavie, even unto the death. My God, my God, why haſt thou forſaken me? Surely he hath carried our ſorrowes. The Lord hath laid upon him the iniquities of us all. The Lord would break him, and make him ſubject to infirmities. What then did Chriſt ſuffer? He ſuffered, 1. A privation and want of incomparable happineſſe, joy and all other heavenly bleſſings, which he ſhould have injoyed. 2. All the infirmities of mans nature, ſinne onely excepted: he hungred, thirſted,Mat. 8.17. John 4.7. & 19.28 Hebr. 4.15. was weary, was ſtricken with ſadneſſe and griete, &c. 3. Extreme need and poverty: The ſonne of man hath not whereon to lay his head. 4. For infinite injuries, contumelies, ſlanders, layings in wait for him, back-bitings, reproaches, blaſphemies, annihilating,Luke 9 58. Mat. 12.24. and contempt: I am a worme, and not a man. He hath neither forme nor beauty: when we ſhall ſee him, there ſhall be no forme that we ſhould deſire him. Pſal. 22 7. Eſay 53.4. 5. The temptations of the Devill: He was in all things tempted in like ſort, yet without ſinne. 6. The death of the body; and that, reproachfull and contumelious, even the death of the Croſſe, 7. The moſt grievous torments of ſoule: that is,Hebr. 4.15. he found the ſenſe and feeling of the wrath of God againſt the ſins of all mankind to be laid upon him. Hereof it was, that he cried with a loud voyce; My God, my God, why haſt thou forſaken me? as if he ſhould ſay; Why doeſt thou not drive and put away from me ſuch torments?Mat. 27.46. We ſee then, what, and how great things Chriſt hath ſuffered for us. Queſt. But whereas the divine nature was united to the humane, how could it be that the humane nature ſhould be ſo broken and weakened, that he ſhould breake forth into ſuch out cries: eſpecially ſeeing other Martyrs have been much more stout and courageous in their torments? Why Chriſt was more weakened is his Paſsion, than other Martyrs in theirs. Anſ. The cauſe hereof was the diverſity of the puniſhment which Chriſt indured, from that which other Martyrs abide. Saint Laurence lying on the grid-iron, felt not Gods dreadfull wrath againſt his owne ſins, and the ſins of mankind (the whole puniſhment whereof was laid on the Sonne of God, as Eſay ſaith, Chriſt was ſtricken, and humbled for our iniquities) Saint Laurence, I ſay, then felt not God angry and ſtriking, but reconciled and appeaſed with him & gracious and favourable towards him: neither ſuſtained he (as Chriſt ſuſtained) the horrours of death and hell; but had great comfort in that he ſuffered for the confeſſion of the Goſpel, and was aſſured of remiſſion of his ſins by, and for the Son of God, on whom God laid them, as it is ſaid: Behold the Lamb of God, which taketh away the ſinnes of the world. John 1.29. Hence is it that S. Laurence may ſeem to have bin more ſtout and courageous in his martyrdom, than Chriſt in his Paſsion. And hereof it was that the humane nature of Chriſt, though united to the God-head, did ſweat bloud in the Garden, & brake into that out-cry: My God my God, why hast thou forſaken me? Mat 27.46, not that there was any ſeparation of the natures, but becauſe the humanity was for a time forſaken of the Divinity,Lib. 3. adverl. haetel. Three differences betweene Chriſts Paſsion and mens ſufferings. in aſ much as the Word (as Irenaeus ſpeaketh) was at quiet, and aſſiſted not, nor delivered the afflicted man-hood, untill a ſufficient Paſſion was finiſhed and fulfilled. Chriſts Paſſion therefore differeth from the torments of other men, 1. In the very forme: for Chriſt felt the whole wrath of God, both in his body, and in his ſoule; others not ſo. 2. In the impulſive cauſe: for Chriſt ſuffered not for his owne ſins, but for ours. 3. In the end: for Chriſts Paſſion is the ranſome and onely propitiatory ſacrifice for our ſins; the ſufferings of other men are no ranſome, but either puniſhments, or trials, or witneſſings of the truth.

Object. 1. The order of Gods juſtice, permitteth not that the innocent and righteous ſhould ſuffer for the unrighteous. For it is the point of justice to puniſh the guilty offendors. But Chriſt was an innocent. Therefore Chriſts Paſſion ſeemeth to overthrow Gods juſtice. Anſ. The righteous may not ſuffer for the unrighteous, unleſſe theſe conditions concurre in his Paſſion. 1. That of his own accord he offer himſelfe to puniſhment. 2. That he ſo voluntarily offer himſelfe to puniſhment, that he be able alſo to pay a ſufficient ranſome for the offendors, whoſe puniſhment he undergoeth. 3. That he be able to preſerve himſelfe from periſhing therein, and able to recover thence. 4. That he effect in thoſe for whom he ſatisfieth, that they offend no more hereafter. 5. That he be of the ſame nature which the offenders are, for whom he ſatisfieth. If ſuch a ſatisfier be deputed, Gods juſtice is no way impaired. For thus, both he that ſuffereth, and they for whom he ſuffereth are ſaved. Now Chriſt is ſuch a ſatisfier. For Chriſt both performed all the forenamed conditions, and is not only a man of the ſame nature with us, but we in a nigher degree of conjunction with him are his very members. In regard whereof, his puniſhment becometh our puniſhment: and the Apoſtles every where teach, that we all ſuffered and died in Chriſt. For when the head is afflicted, all the members ſuffer with it. More of this argument ſhall be ſpoken hereafter in the Article of the remiſſion of ſinnes. In a word, theſe conditions muſt concurre to this, that one ſhould ſatisfie for another: 1. This ſatisfaction muſt be ſufficient. 2. It muſt be voluntary. 3. It muſt content him to whom it is due. Theſe all are found in Chriſts ſatisfaction.

Object. 2. Betweene the ſatisfaction and the crime there muſt be ſome proportion: But betweene one mans Paſſion, and the ſinnes of infinite numbers of men there is no proportion: How then may the ranſome of Chriſt alone anſwer for the ſins of an infinite number of men? Anſw It may, and that for theſe two cauſes: 1. For the dignity of the perſon ſuffering, becauſe he is true God, and a pure and unſpotted man. 2. For the grievouſneſſe of his puniſhment; becauſe he ſuffered that which we ſhould have ſuffered for ever. His paſſion therefore is equivalent to everlaſting puniſhment; yea it ſurpaſſeth it. For that God ſhould ſuffer, is more then that all the creatures ſhould periſh everlaſtingly. It was the ſtrangeſt miracle that ever hapned, that the Son of God ſhould cry on the Croſſe,Mat. 27.46. My God, my God, why haſt thou forſaken me? Repl. God cannot die and ſuffer: Christ ſuffered and died: Therefore he is not God. Anſw. God, that is, the perſon which is onely God, cannot ſuffer, or is impaſſible, according to that whereby he is God. But Chriſt is not onely God, but man withall. Or we may grant the whole reaſon: For Chriſt was not God according to that wherein he ſuffered and died, that is, his humanity. Repl. If Chriſt be not God according to that wherein he ſuffered, then it is falſe which is ſaid; God hath purchaſed the Church with his owne bloud. Anſw. This was ſpoken by a communicating of the properties; but this was in the perſon, not in the nature: that is, that perſon, which is God and man, purchaſed the Church by his bloud which he ſhed in his man-hood.What the communicating of properties is. The communicating of the properties, is, to attribute that to the whole perſon, which is proper unto one nature, and this is attributed in a concrete voyce, not in an abſtract: becauſe the concrete voyce ſignifieth the perſon in which are both natures, and the property of that nature whereof ſomething is affirmed. But the abſtract name ſignifieth the nature which is in the perſon, but not the perſon. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not be affirmed of the whole perſon, ſo that property it ſelfe be in the perſon: but contrariwiſe, of the abſtract name, only the properties of that nature are affirmed unto which they properly belong. As of the God-head (which is the abſtract name) no property of the man-hood may be affirmed, but only the properties of the God-head; becauſe the God-head ſignifieth not the perſon which hath both names, but only the divine nature it ſelfe. But of God (which is the concrete name) the properties not of the God-head only, but of the man-hood alſo may be affirmed: becauſe God ſignifieth not the divine nature, but the perſon which hath both the divine nature, and the humane.

Object. 3. There is no proportion between temporall puniſhment and eternall. Chriſt ſuffered onely temporall paines and puniſhments: therefore he could not ſatisfie for eternall puniſhment. Anſw. There is no proportion between temporall and eternall puniſhment, if they be conſidered as being both in the ſame ſubject: but in diverſe ſubjects there may be. The temporall puniſhment of the Son of God is of more value and worth, than the eternall puniſhment of the whole world, for divers cauſes heretofore alledged.

Object. 4. If Chriſt ſatisfied perfectly for all, then all muſt be ſaved. But all are not ſaved. Therefore he ſatisfied not perfectly for all. Anſw. Chriſt ſatisfied for all men, as concerning the application of his merit and ſatisfaction. True it is, that Chriſt fulfilled the Law two wayes. 1. By his owne righteouſneſſe. 2. By ſatisfying for our unrighteouſneſſe; and both theſe he performed moſt perfectly. But the ſatisfaction is made outs by our private application, which is two-fold: the former is wrought by God, when he juſtifieth us for his Sons merit, and cauſeth us to ceaſe from ſin; the latter is effected by us through faith. For we then apply unto our ſelves the merit of Chriſt, when by a true faith we are perſwaded, that God remitteth our ſins for his Sons ſacrifice and ſatisfaction: and without this application, Chriſts ſatisfaction availeth us nothing.

Object. 5. There were alſo propitiatory ſacrifices in Moſes Law. Anſw. There were no ſacrifices which might properly be termed expiatory: but thoſe that were, were ſhadowes onely of Chriſts ſacrifice, which onely is propitiatory.Hebr, 10.4. 1 John 1.7. 1 John 2.2. For it is impoſsible that the bloud of Buls and Goates ſhould take away ſinnes. The bloud of Jeſus Chriſt cleanſeth us from all ſinne. He is the propitiation for the ſinnes of the whole world.

2. Whether Chriſt ſuffered according to both natures.

CHriſt ſuffered not according to both natures, neither according to his God-head, but according to his humane nature onely, both in body and ſoule. For his divine nature is immutable, impaſſible, immortall, and very life it ſelfe; which cannot die. Now, he ſo ſuffered according to his humanity, that by his death and paſſion he made ſatisfaction for infinite ſinnes of men. And the divinity ſuſtained and upheld the humanity in the griefes and paines thereof, and raiſed it againe to life, when it had been dead. Christ was put to death concerning the fleſh, but was quickned in the ſpirit. 1 Pet. 3.18. & 4.2. John 2.19. Rev. 1.18. John 10.18. For Chriſt alſo hath once ſuffered for ſinnes, the juſt for the unjust, that he might bring us unto God. Deſtroy this Temple, and I will raiſe it up againe in three dayes. I was dead, and loe I am alive. I have power to lay downe my life, and to take it up againe. Theſe teſtimonies prove that there was another nature in Chriſt beſides his fleſh, which other nature neither ſuffered nor died.

Irenaeus ſaith: As Christ was man, that ſo he might be tempted: Lib. 3. cont. hareſ. ſo he was the Word, that ſo he might be glorified: The Word indeed and Deity ſo reſting in him, that he might be tempted, crucified, and ſuffer death; and yet united to his humanity, that ſo he might overcome temptation, death, &c. Object. God purchaſed the Church with his owne bloud: therefore the God-head ſuffered. Anſ. It doth not follow:Acts 20.28. becauſe an argument from the concrete (which is God) to the abſtract (which is the God head) is of no conſequence. Againe, the kind of affirmation is altered. God is ſaid to have dyed, by a figurative ſpeech, which is Synecdoche (uſe when we ſignifie the whole by a part, as whole Chriſt by God) and by a communicating of the properties. But when it is ſaid, The God head died, this affirmation admitteth no figure, ſeeing the ſubject in it is a meer abſtract. The concrete ſignifieth the ſubject, or perſon having the nature or forme: but the abſtract ſignifieth the bare nature and forme onely. Wherefore; as the argument doth not follow, A man is compounded of the clements, and is corporeall: Therefore his ſoule alſo is corporeall; (this cannot follow, becauſe all things agree not to the forme, which agree to the ſubject; the ſoule is the forme of man, man is the eſſentiall ſubject of the ſoule) So neither doth it follow; Chriſt-God died: therefore Chriſts God-head died: For, from the concrete to the abſtract, the reaſon doth not follow.

3. The cauſes impellent, or motives of Chriſts Paſſion.

John 3.16.1. THE love of God towards mankind. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards man fallen into ſin. Of his mercy he ſaved us. Titus 3.5. 3. The will of God to revenge the injury of the Devill, who in reproach and deſpight of God averted us from him: and maimed the image of God in us, in deſpight of the Creatour.

4. The finall cauſes or ends of the Paſſion.

THE finall cauſes and fruits of Chriſts Paſſion are all one, ſave that they differ in divers reſpects. For in reſpect of Chriſt, who ſuffered, they are termed finall cauſes: in reſpect of us, they are called fruits. The finall cauſes or ends of his Paſſion are. 1. The manifeſting of the love, goodneſſe, mercy, righteouſneſſe of God, while he puniſheth his Sonne for us. 2. That his Paſſion might be a ſufficient ranſome of our ſins, or the redeeming of us. The chiefe finall cauſes then are, The glory of God, and our ſalvation. To the former finall cauſe belongeth the knowledge of the greatneſſe of ſinne, that we may know how great an evill ſinne is, and what it deſerveth. To the latter belongeth our juſtification, wherein all the benefits are comprehended, which Chriſt merited, by dying, and by his freeing himſelfe from death. Hence know we that death is not now pernicious and hurtfull to the godly, and therefore not to be feared.

Queſt. 38. For what cauſe ſhould he ſuffer under Pilate as being his Judge?

Anſw. That he being innocent and condemned before a civill Judge,John 18.38. Mat. 27.24. Luk. 23.14, 15. John 19.4. might deliver us from the ſevere judgement of God, which remained for all men.Pſal. 69 5. Eſay 53.45. 2 Cor. 5.21. Gal. 3.13.

The Explication.

MEntion is made of Pilate in Chriſts Paſſion: 1. Becauſe Chriſt did receive from him a testimony of his innocency; that thereby we might know that he was pronounced innocent by the voyce of the Judge himſelf. 2. That we might know that he, though innocent, was notwithſtanding ſolemnely condemned. 3. That we might be advertiſed of the fulfilling of the prophecy:E ck. 1.27. I will over-turne, over-turne, over-turne it, and it ſhall be no more, untill he come, Cor 49.10. whoſe right it is, and I will give it him. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, untill Shilo come. For then was the Scepter taken from Judah, when Chriſt was a little after condemned of Pilate a Roman governour, of whom before he was abſolved. This circumſtance therefore is diligently to be conſidered in Chriſts paſſion, that we may know him to be the Meſſias: becauſe al conditions are fulfilled in him, which are required in the Meſſias. Whereof this Prophecie,Why Chriſt was to be ſolemnely condemned. of the taking away of the Scepter from Judah, was one. Queſt. But why was it requiſite that Chriſt ſhould ſuffer under a Judge; and be condemned by order of law? 1. That we might know that Chriſt was condemned of God himſelfe alſo, and therefore that he ſatisfied God for us, that we might not be condemned in Gods ſevere judgement; even as he alſo ſuffered death for us, that we might be delivered from the power of death. For the head and governour of ordinary judgement is God himſelfe. 2. That Chriſt might obtaine a teſtimony of his innocency from that Judge, by whom he was condemned. Wherefore Chriſt was not to have been privily taken away by the Jewes, neither to be drawne to death by tumult, and diſorderly, but by lawfull order, and judgement, and by inquiſition made concerning all the accuſations of Chriſt. God would have him, 1. To be examined, that his innocency might appeare. 2. To be condemned, that it might appeare, that he being before pronounced innocent, was now condemned, not for his own fault, but for ours; and ſo his unjuſt condemnation might be in ſtead of our moſt juſt condemnation, 3. To be put to death, both that the Prophecies might be fulfilled, and alſo that it might appeare that both Jewes and Gentiles did put Chriſt to death.

What it is to beleeve in Chriſt which ſuffered under Pontius Pilate. Queſt. Now, what is it to beleeve in Jeſus Chriſt, which ſuffered under Pontius Pilate? Anſ. To beleeve that Chriſt ſuffered, is ſo to beleeve, as to have an hiſtoricall faith onely of Chriſts paſſion, and not to repoſe any confidence in him. To beleeve in Chriſt which ſuffered, is to beleeve not onely that Chriſt ſuffered, but alſo to repoſe and place our truſt and confidence in Chriſts ſuffering and paſſion. Thus to beleeve, is, 1. To beleeve that Chriſt, from the very moment of his conception, ſuſtained calamities and miſeries of all ſorts; but eſpecially that at his laſt time of life he ſuffered all the moſt bitter torments both of body and ſoule, and felt the horrible and dreadfull wrath of God to this end, to ſatisfie for the ſins of the whole world, and to appeaſe Gods wrath againſt ſin. 2. To beleeve that he ſuffered all theſe for my ſake; that is, that by his paſſion he hath ſatisfied for my ſins, hath merited for me remiſſion of ſins, the holy Ghoſt, and life everlaſting.

Queſt. 39. But is there any thing more in it that he was faſtned to the Croſſe, than if he had ſuffered any other kind of death?

Anſ. There is more. For by this, I am aſſured that he took upon himſelfe the curſe which did lie on me.Gal. 3.13. For the death of the Croſſe was accurſed of God.Deut. 21.23.

The Explication.

THe death of the Croſſe is an exaggeration or aggravation of Chriſts puniſhment, and a confirmation of our faith. For if Chriſt be crucified,Foure cauſes why God would that Chriſt ſhould die the death of the Croſſe. then, 1. He took the curſe; for this death was a type of the curſe. 2. He bare it for us, ſeeing in himſelfe he was juſt. Now, for theſe cauſes would God have his Son to ſuffer the puniſhment of ſo ignominious a death: 1. That we might know the curſe due for our ſins to have layen upon him. For the death of the Croſſe was curſed of God: Curſed is every one that hangeth on a tree. 2. That it might be an exaſperating of the puniſhment, and ſo we much the more confirmed in a true faith, when we conſider Chriſt, by this kind of puniſhment, to have taken upon him our guilt, and even our puniſhment alſo and curſe, to free us from it. This Paul teacheth: Chriſt hath redeemed us from the curſe of the Law, when he was made a curſe for us: for it is written, Gal. 3.13 Curſed is every one that hangeth on a tree. 3. To ſtir us up to greater thankfulneſſe, conſidering how deteſtable a thing ſinne is, to wit, ſo great, that it could not be expiated and ſatisfied for, but with the moſt bitter and moſt opprobrious and ſhamefull death of the onely begotten Sonne of God. 4. That the truth might anſwer according to the types and figures, and ſo we might know the types to be fulfilled in Chriſt.Ancient types of this death of Chriſt on the Croſſe. For the old ſacrifices, which ſhadowed the ſacrifice of Chriſt, were laid on the wood, and before their burning were lifted up on high by the Prieſt, thereby to ſignifie that Chriſt ſhould be exalted and lifted up on the Altar of the Croſſe, there to offer himſelfe an holy ſacrifice unto his Father for us. The ſame was ſhadowed in Iſaac, who being laid on the wood, was to have been ſacrificed of his Father. Laſtly, the braſen ſerpent which Moſes ſet up upon a pole in the wilderneſſe, depainteth this kind of puniſhment.John 3.14. and 12.32. Chriſt himſelfe interpreteth of himſelfe this type of the braſen ſerpent: As Moſes lift up the ſerpent in the wilderneſſe, ſo muſt the Son of man be lift up. And I, if I were lift up from the earth, will draw all men unto me,

The meaning of the Article, I beleeve in Chriſt crucified.What is it then To beleeve in Chriſt crucified? Anſ. It is to beleeve that Chriſt was made obnoxious for my ſake to Gods curſe, to redeeme me from the ſame.

ON THE 16. SABBATH.Queſt. 40. Why was it neceſſary for Chriſt to humble himſelfe unto death?

Anſ. Becauſe the juſtice and truth of GodGen. 2.17. could by no other means be ſatisfied for our ſins, but by the very death of the Son of God.Rom. 8.3, 4. Heb. 2.14, 15.

Here we are to conſider, 1. How Chriſt is ſaid to have been dead. 2. Whether it was requiſite and neceſſary that Chriſt ſhould dye. 3. For whom he died.

1. How Chriſt is ſaid to have been dead.

Marcions hereſies. IT is needfull to move this queſtion, becauſe of the Heretiks who have depraved the ſenſe of this Article. Marcion denied that he dyed indeed: as alſo he affirmed the whole ordinary diſpenſation and miniſtery of the humane nature in Chriſt, and all thoſe things which he did undergo for us, to have been but imaginary, and that he onely ſeemed to be as a man, but was not a man. Neſtorius ſeparated the two natures in Chriſt;Neſtorius hereſie. neither would have the Sonne of God, but man onely to have died. Doe not boaſt thou Jew (ſaith Neſtorius) thou haſt not crucified God, but man. The Ubiquitaries beleeve that the humanity of Chriſt, The Ubiquitaries. hereſie. from the moment of his incarnation, was ſo endowed with all the properties of the God-head, as that onely in this the humanity differeth from the God-head, that the humanity hath by an accident, whatſoever the God-head hath by, and of it ſelfe. Hereof it cometh, that they imagine that Chriſt was in the time of his death, yea when he was incloſed in the Virgins womb, in heaven, and every where, not only as touching his God-head, but with his body too. This is it which they call the forme of God. Phil. 2.6.

Wherefore, againſt all theſe we affirme, and in the Creed beleeve, that Chriſt died truly and corporally, even by a true divulſion and ſeparation of his ſoule from his body,1. Chriſt died truly. and that a locall ſeparation; ſo that not onely his ſoule and body were not together every where, but were not together in one place; the ſoule was not where the body was,Matth. 27.50. Marke 15.37. Luke 23.46. John 19.30. nor the body where the ſoule was. Then Jeſus cried againe with a loud voyce, and yeelded up the Ghost. Jeſus cried with a lowd voyce, and gave up the Ghost. Father, into thy hands I commend my ſpirit. And when he had ſaid theſe words, he gave up the Ghost. He bowed his head, and gave up the Ghoſt. Object. But as vertue, that is, his divinity, is ſaid to have gone out of him; ſo alſo he gave up the Ghoſt. Anſw. There is a diſſimilitude in theſe: Becauſe the divinity remaining united with the humane nature, yet did work abroad without it. The ſoule did depart from the body. The reaſon of this diſſimilitude is, becauſe the act of his divinity is increate and infinite, but the act and power of his ſoule finite and created. But yet this is further to be added,2. Chriſt died without breach of the union of his two natures. that although his ſoule was truly ſeparated from his body, yet the Word notwithſtanding did not forſake neither body nor ſoule, but remained nevertheleſſe joyned both to body and ſoule: and therefore the two natures in Chriſt were not divelled or ſundered by that divulſion of the ſoule and body. Object. Why then cryed he, Matth. 27.46. My God, my God, why haſt thou forſaken me? Anſw. Becauſe of his delay and deferring of help and ſuccour: For the two natures in Chriſt ought not to have been divelled or ſundred, becauſe it is written, God hath purchaſed the Church with his own bloud. And he was to be the Son of God, who ſhould die for our ſins,Acts 20.28. that he might be a ſufficient price for them. Hereby alſo it doth cleerly appeare, That The union of both natures in Chriſt is no Ʋbiquity: For the ſoule being ſeparated from the body, was not in the grave with the body, and by a conſequent not every where, becauſe that which is every where, can never be ſeparated: and yet in death, and in the grave the union of both natures remained and continued.

2. Whether it was requiſite and neceſſary that Christ ſhould die.

IT was requiſite and neceſſary that Chriſt, to make full ſatisfaction, not only ſhould ſuffer, but alſo ſhould die: 1. In reſpect of the juſtice of God, that ſo his juſtice might be ſatisfied, which required the death of men, by whom it was violated: For the hurting and offending of the greateſt good, is to be expiated with the greateſt puniſhment, or with the utmoſt deſtruction of nature; that is, with the death of the guilty condemned for ſinne, according to that, The wages of ſinne is death. Rom. 6.23. But Chriſt ſucceeded in our ſtead, and took on him our perſon, who had ſinned, and had deſerved death, not only eternall, but temporall alſo: For wee deſerved deſtruction, which is the diſſolution of the ſoule from the body, whereon enſueth the diſſolution of the body, as a houſe is ſaid to be ſubverted and deſtroyed, when one part is ſeparated from another. Now it was requiſite that the Sonne of God ſhould die, that he might be a ſufficient ranſome for our ſins: For no creature could have ſuſtained ſuch a puniſhment, as ſhould have been equivalent to eternall puniſhment, and yet withall ſhould have been temporall. Object. They have deſerved eternall puniſhment, whoſoever are not reconciled to God by Chriſt; therefore the ſoules ought not to be ſeparated from their bodies, that they might ſuffer eternall damnation. Anſ. It doth not follow; but this rather, That therefore both body and ſoule muſt be together, that they may ſuffer it, which at length ſhall ſo come to paſſe: Therefore it was neceſſary that Chriſt ſhould die for us, and his ſoule be ſeparated from his body. 2. In reſpect of Gods truth, that the truth of God may be ſatisfied: For God threatned and denounced death, when ever we ſinned: which denouncing was to be fulfilled after ſin was once committed: And this is that commination or threatning pronounced by God himſelf, In the day that thou eateſt thereof thou ſhalt die the death. Obj. But Adam did not preſently die. Anſ. Truely, he forth-with died not a bodily death,Gen. 2.17. howbeit he became mortall ſtraight upon it, and by little and little he dayly died, and even now already had he died ſpiritually eternall death, and now was dead; I heard (ſaith he) thy voice, and I was affraid, becauſe I was naked. Gen. 3.20. There was a terrour in him, and a feeling of Gods wrath, a ſtrife with death, the loſſe of all the gifts both of body and mind. But there followed the equity, moderation and lenity of the Goſpel: For God had not expreſly ſaid, that he ſhould certainly die wholly, and preſently: For ſo had he periſhed for ever. Wherefore the Son offered a mitigation and lenifying, raiſed him up to a new life, that notwithſtanding he ſhould remain ſubject to the corporall death, which yet ſhould not be deadly and pernicious unto him. 3. In reſpect of the promiſe made to the Fathers, both by words, He is brought as a ſheep to the ſlaughter, and as a ſheep before be ſhearer is dumb,Eſay 53.7. ſo openeth he not his mouth: and by ſacrifices, whereby God promiſeth that Chriſt ſhould die ſuch a death, as ſhould be an equivalent price for the ſins of the whole world. This could not be the work of a meere creature, but of the Son of God only: and therefore it was requiſite and neceſſary, that the Son of God ſhould ſuffer ſo grievous a death for us. Ob. Then they do not ſatisfie Gods juſtice, who are puniſhed, becauſe their puniſhment is endleſſe and eternall. Anſ. They ſatisfie by eternall puniſhment. Rep. So then might we alſo be delivered from the curſe by our ſelves. Anſ. So then ſhall we never be delivered, but ſhall ſuſtain puniſhment eternall, which is without end. 4. Chriſt alſo himſelf hath fore-told, that it was neceſſary that he ſhould die: Except I go away, John 9.7. the Comforter will not come unto you. John 13.8. If I waſh thee not, thou ſhalt have no part with me. In this queſtion therefore three memorable circumſtances concurre: 1. That it was neceſſary that Gods juſtice ſhould be ſatisfied. 2. That this ſatisfaction was to be made by death. 3. That it was to be accompliſhed by the death of the Son of God alone. Out of this which hath bin ſaid, we may draw theſe doctrines: 1. That ſin is moſt of all to be eſchewed of us, which could not be expiated but by the death of the Son of God. 2. That we ought to be thankfull to the Son of God, for this his ſo great a benefit of unſpeakable grace and favour beſtowed upon us. 3. That all our ſins, how many, how great, and how grievous ſoever they be, are expiated and done away by the death alone of Chriſt.

3. For whom Chriſt died: Or, whether he died for all.

WE muſt anſwer this queſtion by diſtinguiſhing the termes thereof, that ſo we may reconcile ſuch Scriptures as carry a ſhew of contrariety: For in ſome places Chriſt is ſaid to have died for all, Teſtimonies of Scripture alledged on both ſides. and for the whole world: as, Who is a reconciliation for our ſins, and not for our ſins only, but for the ſins of the whole world. That by Gods grace he might taſte of death for all men. 1. That Chriſt died for all. 1 John 2.2. Heb. 2.9. 2 Cor. 5.1415. 1 Tim. 2.6. We thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again. Who gave himſelf a ranſom for all men. Contrariwiſe, in as many places Chriſt is ſaid to have died, prayed, offered up himſelfe,2 That Chriſt died not for all, but for many. John 17.9. Mat. 20.28. Mat. 15.24. Mat. 1.21. Mat. 26.28. Heb. 9.28. Eſay 53.11. Epheſ. 5.25. &c. only for many, only for the elect, for his peculiar people, for his Church, for his ſheep, &c. Not for the world, not for the unfaithfull. I pray for them: I pray not for the world; but for them which thou haſt given me, for they are thine: that is, for the elect alone. The Son of man came not to be ſerved, but to ſerve, and to give his life for the ranſome of many. I am not ſent but unto the lost ſheep of the houſe of Iſrael. He ſhall ſave his people from their ſins. This is my bloud of the New Teſtament, that is ſhed for many for the remiſsion of ſins. Chriſt was once offered to take away the ſins of many. By his knowledge ſhall my righteous ſervant justifie many: for he ſhall beare their iniquities. Christ loved the Church, and gave himſelf for it.

A two-fold reconciliation of ſuch Scriptures as plead for All: 1. B reſtraining All, to all that beleeve.What ſhall we ſay then? Is Scripture diſagreeable with Scripture? No verily. Howbeit it ſeemeth ſo, unleſſe theſe generall and particular Aphoriſmes be reconciled by ſome pithy and plauſible diſtinction. The diſtinction and reconcilement of theſe places is two-fold, either of which is true and ſound. 1. Some interpret theſe generall allegations, of the whole number of the faithfull, or of all the beleeving: becauſe the promiſes of the Goſpel do properly appertain to all the faithfull, and becauſe the whole courſe of Scripture reſtraineth thoſe promiſes to the beleeving. Whoſoever beleeveth in him, John 3.16. Rom. 3.22. Acts 10.43. ſhall not periſh. The righteouſneſſe of God by the faith of Jeſus Chriſt, unto all, and upon all that beleeve. Through his name all that beleeve in him ſhall receive remiſsion of ſins. S. Ambroſe expoundeth the generall texts of Scripture on this wiſe:Lib. 1. cap. 3. de vocat. Gent. The people of God, ſaith he, have their fulneſſe, and although a great number of men neglect or caſt from them the grace of their Saviour, yet there is a certain ſpeciall univerſity of the elect and fore-knowne of God, ſevered and diſcerned from the generality of all, to this intent, that a whole world might ſeem to be ſaved out of a whole world; and all men might ſeem to be redeemed from out of all men. Thus is there no repugnancy, no contrariety between theſe Scriptures: For all true beleevers are thoſe many, that peculiar people, that Church, thoſe ſheep, thoſe choſen, which were given unto Chriſt, and for whom Chriſt gave himſelf.

By the diſtinguiſhing between the ſufficiency & efficacy of Chriſts death.Others reconcile theſe Scriptures by a diſtinction of the ſufficiency and efficacy of Chriſts death: For certain wrangling Sophiſts there are, who admit not this reſtriction of theſe generall promiſes to the faithfull alone: that is, they deny that the letter of Scripture enforceth any ſuch reſtriction: and for proof of their conceit, they quote and alledge certain places, which ſeem to impart redemption and ſalvation not only to the faithfull, but to Hypocrites alſo and Apoſtates: as that of Peter; Denying the Lord which hath bought them. And, Hath forgotten that hee was purged from his old ſinnes: 2 Pet. 2.12. 2 Pet. 1.9. all which Scriptures, it is manifeſt, are to be underſtood and interpreted either of the vaine glorying of Hypocrites of their redemption and ſanctification, or of the extent and ſufficiency of Chriſts ſatisfaction. Wherefore, that wee be not forced to maintaine frivolous contention, with ſuch crabbed perverſe diſputers, touching the reſtriction of theſe generall promiſes before ſpecified; and for more ſound and ample anſwer unto thoſe places concerning the redemption of Hypocrites, ſome chuſe rather (and not unfitly as I ſuppoſe) to interpret thoſe Scriptures in ſhew contrary one to the other, partly of the ſufficiency, and partly of the application and efficacy of Chriſts death. They anſwer therefore that Chriſt died for all: And againe, died not for all, in a diverſe reſpect.How Chriſt is ſaid to have died for all men; and again not to have died for all men. 1. Chriſt died for all men abſolutely and without exception, as touching the ſufficiency of the price which hee pay'd. 2. Chriſt died not for all men, but for the elect alone, and the faithfull, as touching the application, participation, and efficacy of his merit and Paſsion. The reaſon of the former is, becauſe Chriſts ranſome is of ſuch weight and worth, that it may ſerve and be ſufficient to purge and cleanſe all the ſins of all men; if at least all men would apprehend by faith this ſalve of ſin. For it can no way be ſaid that it is inſufficient, leſt this blaſphemous inconvenience (which God forbid) ſhould follow: That ſome cauſe of the deſtruction of the wicked, resteth in the defect of the merit of the Mediatour. The 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. Proſp r ad cap. Gallorum Lumb. lib. 3. dist. 22 Sum. de ve 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.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 felt, and buried, that men might know it to be a dead crops. Hither belong ſome parts of the ſtory penned by the Evangeliſts; as that Chriſt was pierced with a lance, that he was taken down from the Croſſe, that he was annointed, and wrapt in linnen cloathes, &c. For theſe are good evidences of the truth of his death. We therefore by his buriall are aſcertained of his true death and by his death aſſured of our redemption: For our ſalvation conſiſteth in his death, the teſtimony whereof is his buriall. 2. That the laſt part of his humiliation, whereby hee did debaſe himſelfe for our ſakes, might be accompliſhed: For buriall was a part of the puniſhment, curſe, •• n. 3.19. and ignominy which we had deſerved: as it is ſaid, To duſt ſhalt thou returne. A dead body is indeed void of ſenſe and feeling; but yet notwithſtanding ignominious it was for the body to be committed to the earth, as any other dead corps. As then Chriſts reſurrection from the dead and death is a part of his glory: ſo his buriall, that is, the debaſing of his body to be in the ſame ſtate with other dead carkaſes, is a part of that humiliation which he ſuſtained for our ſakes. 3. Hee would be buried, that we might not be affraid of the grave, but might know that our head Chriſt had ſanctified our graves by his buriall, that now they are no longer graves unto us, but chambers of quiet repoſe, untill we be raiſed againe unto life. 4. That it might be apparent or manifest, as concerning his reſurrection, that hee had truely overcome death in his body, that by his own power and vigour he had ſhaken off death from himſelfe, and that his reſurrection was not imaginary, but a reſurrection of a reviving corps. 5. That he might confirme in us an hope of the reſurrection: to wit, that the time ſhall once come, when we after his example ſhall be buried, and by his power ſhall riſe again; knowing that Chriſt our head hath laid open the way unto us by the grave and death, to celeſtiall glory: and therefore ſhall wee be raiſed out of the grave, though we die and give up the Ghoſt. 6. That we being ſpiritually dead, that is, to ſin, might rest from ſin. We are buried with Chriſt by baptiſme into his death, Rom. 6.4. that like as Christ was raiſed up from the dead by the glory of the Father, ſo we alſo ſhould walke in newneſſe of life. 7. That the truth might be anſwerable to the type of Jonas, and the prophecies might be fulfilled concerning the buriall of the Meſſias: ThouPſal. 16.10. Eſay 53.9. ſhalt not leave my ſoule in hell. He made his grave with the wicked.

Queſt. 42. But ſince that Chriſt died for us, why must we alſo die?

Anſw. Our death is not a ſatisfaction for our ſins,Mar. 8.37. but the aboliſhing of ſin, and our paſſage into life everlaſting.Phil. 1.32. John 8.24. Rom. 7.14.

The Explication.

HEre is anſwer made unto that objection, If Chriſt died for us, why then die wee too? For hee ſhould not die for whom another hath already died: otherwiſe, the ſatisfaction would ſeem double. Anſw. Hee, for whom another died, ſhould not die, as thereby to ſatisfie, that is, ſo that his death ſhould be any merit or ſatisfaction: but there are other cauſes why we muſt die: For wee die; not to ſatisfie the juſtice of God, but by death, as a meane, to receive thoſe gifts, which Chriſt by his death hath merited for us. For this our temporall death,What our temporall death is. is 1. An admonition of the remnants of ſin in us. 2. An admonition of the greatneſſe of ſin. 3. A purging and cleanſing of us: For by death are purged out the reliques and remaines of ſin in us. 4 A tranſlating into eternall life: For by corporall death is the paſſage of the faithfull made into eternall life. Repl. If the cauſe be taken away, the effect is taken away; but the cauſe of death in us, which is ſin, is taken away by Chriſt: therefore the effect alſo, which is death it ſelfe, ought to be taken away. Anſ. Where all cauſe is taken away, the effect alſo is taken away: but in us all cauſe of death is not taken away, As concerning the purging out of ſin; albeit it be taken away, as touching the remiſsion of ſin: Or we may anſwer unto the Minor propoſition; that ſin is indeed taken away as touching the guilt, but it is not taken away as touching the matter of ſin, which as yet remaineth to be purged by little and little, that we might be exerciſed in prayer, and repentance in this life, untill in another life we be perfectly diſcharged from the reliques of ſin.

Queſt. 43. What other commodities receive we by the ſacrifice and death of Chriſt?

Anſw. That by the vertue of his death, our old man is crucified, ſlain, and buried together with him,Rom. 6.6. that henceforth evill luſts and deſires may not reigne in us,Rom. 6.6, 12. but we may offer our ſelves unto him a ſacrifice of thankſgiving.Rom. 12.1.

The Explication.

THis Queſtion concerneth the fruits and commodities of Chriſts death Here alſo the end of Chriſts death, and the fruits of the ſame, are all one thing (as we have before ſhewed in his Paſsion) conſidered with diverſe reſpects. For thoſe ends which Chriſt propoſed unto himſelfe in dying, they become fruits unto us in receiving and apprehending them. The fruit therefore and commodity of Chriſts death is the whole work of our Redemption. Juſtification or remiſsion of ſins, Juſtification or remiſsion of ſins: becauſe the juſtice of God requireth, that God ſhould not puniſh a ſinner twice: but he hath puniſhed our ſins in Chriſt: Therefore he will not puniſh again the ſame in us. The bloud of Jeſus Chriſt purgeth us from all ſin, 1 John 1.7. as well originall as actuall; as well of fact, or doing what we ſhould not, as of omiſsion, or not doing what we ſhould. So then we are juſtified, that is, we are freed from the guilt as well of puniſhment as of crime, by the death of Chriſt. The cauſe of this effect is the death of Chriſt. The gift of the holy Ghoſt and regeneration. The gift of the holy Ghoſt, and, through his working, regeneration, and a new life: becauſe Chriſt by his death hath not onely obtained for us pardon of our ſin, and reconciliation with God, but alſo the gift of the holy Ghoſt, that by his working and vertue the old man might be crucified with Chriſt: that is, that by the holy Ghoſt, through the efficacy of Chriſts merit, and our engraffing into him, our corrupt, and as yet not regenerated nature might be aboliſhed in us: and that of the contrary, righteouſneſſe might be begun in us, the image of God (deſtroyed by the Divell in us) might be reſtored, and we, by the ſame ſpirit, moved to ſhew and yeeld all thankfulneſſe for ſo great a benefit. Chriſt is made unto us righteouſneſſe, wiſdome, ſanctification, and redemption. Ye are compleat in him, 1 Cor. 1.30. Col. 2.9. which is the head of all principality, &c. The death of Chriſt is the impellent or motive cauſe in effectuating as well our juſtification, as our regeneration, in two reſpects. 1. In reſpect of God: becauſe for the death of Chriſt God pardoneth us our ſins, and giveth us the holy Ghoſt, and reſtoreth in us his image. Being juſtified in his bloud. Rom. 5.9, 10, Gal. 4.6. Being reconciled to God, through the death of his Son. Becauſe ye are ſonnes. God hath ſent forth the ſpirit of his Sonne into your hearts, which cryeth Abba, Father. 2. In reſpect of us alſo it is an impellent cauſe: becauſe they, who apprehend Chriſts merit by a true faith, and apply his death unto themſelves; for them it is impoſſible to be unthankfull, or not indeavour to live to the praiſe and honour of his name, which is, to begin newneſſe of life. The application of Chriſts death, and the conſideration thereof, will not ſuffer us to be ungratefull, but forceth us to love Chriſt again, and prove therein our thankfulneſſe for ſo ineſtimable a benefit. No man therfore may imagine any remiſſion of ſins without regeneration: and he lieth unto himſelfe and the world, who boaſteth of Chriſts death applied to himſelf, yet hath no deſire to live godly and holily to the honor of Chriſt. For all, after they are once juſtified, prepare and addreſſe themſelves to doe thoſe things which are gratefull unto God: For regeneration, or the deſire and endeavouring of obeying God, cannot be ſeparated from the applying of his death unto us, nor the benefit of regeneration from the benefit of juſtification. All who are juſtified, are alſo regenerated and ſanctified: and all who are regenerate, are alſo juſtified. Object. The Apoſtle attributeth our regeneration to Chriſts reſurrection: why then is regeneration here attributed to his death? 1 Pet. 1.3. Anſw. It is attributed unto Chriſts death, as touching his merit: for he merited regeneration for us by dying. And it is attributed to Chriſts reſurrection, in reſpect of the applying of it; for, by riſing from the dead, hee applyeth unto us regeneration, and giveth us the holy Ghoſt. Eternall life. Eternall life is alſo the fruit of Chriſts death. God ſo loved the world, that he gave his only begotten Son, that whoſoever beleeveth in him, ſhould not periſh, but have everlasting life. John 3.16. 1 John. 5.12. God hath given unto us eternall life, and this life is in his Son.

The meaning of the Article, I beleeve in Chriſt dead.Now what is it, To beleeve in Chriſt dead? Anſ. It is to beleeve, that Chriſt hath not only ſuffered extreme torments for my ſake, but alſo death it ſelfe, and hath by his death obtained for mee remiſſion of ſins, and reconciliation with God, and conſequently alſo the holy Ghoſt, who beginneth in me a new life, that I may again be made the Temple of God, and at length attain unto everlaſting life, wherein I ſhall worſhip and magnifie God for ever.

Queſt. 44. Why is there added, He deſcended into hell?

Anſ. That in my greateſt paines and moſt grievous tentations, I may ſupport my ſelfe with the comfort, that my Lord Jeſus Chriſt hath delivered me, by the unſpeakable diſtreſſes, torments and terrours of his ſoule, into which hee was plunged both before,Pſal. 18.5, 6. & 116.3. Mat. 26.36. & 27.46. Heb. 5.7. and then eſpecially when he hanged on the Croſſe, from the ſtraits and torments of hell.Eſay 53.5.

The Explication.

Two things are here to be handled: 1. The true ſenſe and meaning of this Article. 2. The use.

1. What the true ſenſe of this Article is, or what the deſcent of Chriſt into Hell ſignifieth.

HEll in Scripture is taken three waies: For it ſignifieth, 1. The Grave. Three ſignifications of hell in Scripture. Then yee ſhall bring my gray-head with ſorrow unto hell. Thou wile not leave my ſoule in hell: neither wilt thou ſuffer thine holy One to ſee corruption. 2. The place of the damned: as in the ſtory of the rich man and Lazarus. The Glutton being in hell in torments, Gen. 42.38. Pſal. 16.10. lift up his eyes, and ſaw Abraham a farre off, and Lazarus in his boſome. If I lye downe in hell, thou art there. 3. The paines of hell, that is, the terrours and torments of the ſoule and conſcience. The paines of hell gate hold upon mee. Luke 16.23. Pſal. 139.8. The Lord bringeth downe to hell, and raiſeth up: that is, into exceeding paines and torments, out of which afterwards he againe delivereth.Pſal. 116.3. In this third ſenſe it is taken in this Article: For it cannot be underſtood in the firſt ſenſe, of the Grave. 1. Becauſe it is ſaid before, Hee was buried. If any ſay,Why he I is not here taken for the grave. that this latter Article is an expoſition of the former, he ſaith nothing: For as often as two ſpeeches expreſſing the ſame thing are joyned together, ſo that the one is an expoſition of the other, it is meet that the latter be more cleere and open than the former, which here is cleane contrary. For. To deſcend into hell, is more obſcure than to be buried. 2. It is not likely in this ſo brief and ſuccinct a Confeſsion, that the ſame things ſhould be twice ſpoken in other words. Neither can this place be underſtood of the place of the damned; Why hell is not here taken for the place of the damned. as is proved by this diviſion: 1. If Chriſt did locally deſcend into Hell, he deſcended either as touching his God-head, or as touching his ſoule, or as touching his body. Not as touching his God-head: (For this is every-where) Nor as touching his body: (For that reſted in the grave three dayes, as was prefigured by Jonas, the type of Chriſt,Becauſe no part of Chriſt could be in hell. neither roſe it from any other place, but from the grave.) Nor us touching his ſoule, 1. Becauſe Scripture no where expreſſeth and mentioneth it. 2. Becauſe Chriſt, dying on the Croſſe, Luke 23.46. &23 4 . Chriſts ſoule deſcended not locally. ſaid of his ſoule: Father, into thy hands I commend my ſpirit: And to the Theefe, This day ſhalt thou be with mee in Paradiſe: Therefore the ſoule of Chriſt after his death, was in the hand of his Father, in Paradiſe, not in Hell.

And that cavill little ſteadeth the Adverſaries of this doctrine, that hee might be alſo in the hand of his Fathe , that is, in his Fathers protection, even in Hell: according to that, Pſal. 139.8. If I lye downe in Hell thou art there; that is, there alſo will God have care of me, and there alſo will he keep me, that I periſh not; for one place interpreteth another: And he had ſaid before unto the Thief, This day ſhalt thou be with me in Paradiſe, Luke 23.43. that is, in the place and ſtate of the bleſſed, where both of us ſhall be free from theſe paines; that is, he ſpeaketh of felicity and liberty, which is not in hell: for his meaning is, both of us, who now ſuffer, ſhall this day be in Paradiſe, a place of everlaſting ſalvation or happineſſe, where, being delivered from all torments we ſhall injoy moſt pleaſant quiet and repoſe. But Paradiſe is neither hell, nor in hell, which is the place of torment. Whereupon alſo it is cleere, that Chriſt ſpake this to the Thiefe, not of his God-head, but of that which ſuffered, which was his ſoule: For the God-head was not with the Thiefe, neither did Chriſt ſuffer, or was elivered as touching his God-head, but as touching his ſoule. 2. If Christ did locally deſcend into hell.Becauſe there was no cauſe why Chriſt ſhould deſcend. Jo •• 39.30. he deſcended either to ſuffer, or to deliver the Fathers thence, as the Papiſts affirme. But he deſcended not to ſuffer; becauſe now all things were finiſhed on the Croſſe: as Chriſt himſelfe alſo hanging on the Croſſe ſaid, It is finiſhed. Hee deſcended not to deliver the Fathers: 1. Not to ſuffer. 1. Becauſe hee did this before in ſuffering for them on the earth.2 Not to tree the Fathers out of the Limbo. Wiſd. 3.1. Luke 16.26. 2. He did the ſame by his power, and efficacy of his God-head, from the very beginning of the world, not by the deſcenſion of his ſoule or body into hell. The Fathers were not in Limbo; Therefore they could not be delivered thence: as it is ſaid. The ſoules of the just are in the hand of God. Between you and us there is a great gulfe ſet. ſo that they which would goe from hence to you cannot; neither can they come from thence to us. And in the ſame place, Lazarus dying, is ſaid to be carried by the Angels into Abrahams boſome, not into Limbus Patrum.

Some thinke that Chriſt indeed deſcended not into hell either to ſuffer,3. Not to triumph over Death and the Divell, and affright them. 1 Pet. 3.19. or to deliver the Fathers thence, but to ſhew there the Divell and death his victory, and to ſtrike a terrour into them. But that Chriſt deſcended for this cauſe, is no where found extant in Scripture. They object unto us firſt that place of Peter: By the which he alſo went and preached unto the Spirits that are in priſon, which were in time paſſed diſobedient. Anſw. Peters meaning in this place is not as theſe men conjecture, but is on this wiſe: Hee ſaith, Chriſt went; that is, being ſent from the beginning, of the Father, unto the Church: By his Spirit; that is, by his God-head: To the Spirits that are now in priſon; that is, in hell: He preached in time paſſed, When as yet they lived, and were diſobedient; namely, before the Floud: For then hee preached to the diſobedient when they were diſobedient: But they were diſobedient in the time of Noah: Therefore Chriſt preached by Noah, and by the Fathers, inviting the diſobedient to repentance. Farther, if Peter here ſpake of the deſcenſion into hell, yet this was not their opinion who pretend the broaching of it, but the Papiſts, who affirme and teach, that Chriſt preached in hell unto the Fathers, and delivered them.1 Pet. 4.6. They bring another place of Peter: The Goſpell was alſo preached unto the dead. Anſw. That is, unto thoſe which are now dead, or were then dead when Peter wrote this, and who then lived, when the Goſpell was preached unto them. They wreſt and miſconſtrue alſo a place of Paul:Epheſ. 4.9. Chriſt deſcended into the loweſt parts of the earth. Anſw. Into the loweſt parts of the earth, that is, into the earth, which is the loweſt part of the world: For one part of the earth is not oppoſed unto another, but the earth is oppoſed unto heaven, and the humiliation of Chriſt is thereby ſignified. This interpretation is proved by the ſcope and drift of the Apoſtle, who maketh in that place an oppoſition of Chriſts great glory, and his great humiliation. So on the other ſide, Christ aſcended into the higheſt paris of heaven; that is, into heaven into the higheſt part of the world. Theſe places therefore make nothing for the deſcenſion of Chriſt into hell: and were it ſo, that theſe places, alledged to eſtabliſh this opinion, were to be underſtood of a locall deſcenſion of Chriſt into hell; yet would they not make for them, but rather for the Papiſts, who teach, that Chriſt preached unto the Fathers in hell, and thence delivered them. Now if theſe teſtimonies help not the Papiſts, much leſſe will they help them: For, it is certaine, that it cannot be thence proved, that Chriſt deſcended into hell, to ſtrike a terrour into death and the Divell. This opinion indeed is not impious or ungodly, and is approved by many of the Fathers; ſo that we are not to contend maliciouſly with any therein: yet I leave it, becauſe it is not grounded on any firme reaſons, neither can be gained by witneſſe of Scripture; and contrary reaſons are at hand eaſie to be had: For, 1. After his death, when he had ſaid, It is finiſhed; the ſoule of Chriſt reſted in the hands of his Father, into which he had commended it. And, 2. If hee deſcended to triumph, this Article ſhould be the beginning of his glorification: but it is not likely, that Chriſt took the beginning of his glorification in hell: For it is apparent by the oppoſition of the Article following, that Chriſts deſcenſion was the loweſt degree of his humiliation. And yet I confeſſe withall, that Chriſt ſtrook a greater terrour into the Divels, but that was by his death, whereby hee diſarmed and vanquiſhed the Divell, Sin and death: and without doubt, the Divell perceived himſelfe conquered by the death of Chriſt.

Hell ſignifieth in this place the terrours and torments of the ſoule.What meaneth then this Chriſts deſcenſion into hell? It ſignifieth, 1. Thoſe extreme torments, ſtraights and griefes which Christ ſuffered in his ſoule, namely, the wrath of God againſt ſinners, and that ſuch as the damned feele, partly in this life, and partly in the life to come. 2. The exceeding and extreme ignominy and reproach which Chriſt ſuffered. That Chriſt ſuffered theſe things, is proved by the teſtimony of David before alledged. The griefes of hell caught mee: Pſal. 116.3. which is ſaid of Chriſt in the perſon of David. There are other the like ſayings whereby the ſame is proved: The Lord would breake him, and make him ſubject to infirmities. Eſay 53.10. Mat 26.31. My ſoule is very heavie, even unto the death. The ſame doe thoſe his vexations alſo ſhew in the Garden, when he ſweat bloud: becauſe, The Lord hath laid upon him the iniquities of us all: Luke 22.44. Eſay 53.6. Therefore he crieth out; My God, my God, why haſt thou forſaken mee? The ſame is alſo proved by theſe reaſons: 1. Chriſt was to redeeme not only our bodies, but alſo our ſoules: Therefore he ought to ſuffer not only in body, but in ſoule alſo. 2. Chriſt was to deliver us from the paines and torments of hell: Therefore hee of force muſt ſuffer them: which being ſo, he either ſuffered them before his death, or after death. The Papiſts themſelves confeſſe, that hee ſuffered not after death: Therefore it muſt needs be, that he ſuffered them before death. But theſe paines he ſuffered not in the body, for the ſufferings of the body were only externall: Therefore he ſuffered thoſe griefs in his ſoule. 3. It is very convenient, that the extremeſt and moſt grievous part of Chriſts Paſsion (which was theſe dolours of minde) ſhould not be paſſed over without mention in the Creed: But if the Article of Deſcenſion into hell concerne them not, they ſhould be left unmentioned; ſith that the former Articles treat only of the externall ſufferings of the body, which Chriſt ſuffered without him. There is no doubt therefore, but that by this Article the ghoſtly paſſions, or ſufferings of his ſoule are ſignified. This is the true meaning of the Deſcenſion into hell; and wee are to maintaine and defend againſt the Papiſts, that which is certain; namely, that Chriſt ſo deſcended, as hath been proved in this diſcourſe: Howbeit, if any man be able to maintain with ſure grounds and proofs that Chriſt deſcended in any other ſenſe, it is well: I cannot. Object. 1.See D. Tho. Bilſ. Biſh. of Winchin his Tract. touching the redemption of mankind, Pag. 154. &c. John 19.30. The Articles of faith are to be underſtood properly, and without any trope or figure. Anſw. True, except an Article, being taken according to the proper ſignification, be diſagreeing from other places of Scripture. But this Article of Chriſts deſcenſion into hell, being taken properly, is much repugnant to that ſaying of Chriſt, It is finiſhed: For if Chriſt fulfilled and finiſhed all the parts of our Redemption on the Croſſe, there was no cauſe why he ſhould deſcend into hell, that is, into the place of the damned. Object. 2. The terrours and torments of the ſoule in Chriſt went before his buriall. But the deſcenſion into hell followeth his buriall: Therefore the deſcenſion into hell concerneth not thoſe torments. Anſ. The Minor of this Syllogiſme is faulty, in alledging that for a cauſe which is no cauſe: For in the Creed, the deſcenſion into hell followeth the buriall, not that it was performed after the buriall, but becauſe it is an illuſtration of that which went before touching the Paſſion, Death and Buriall, leſt any thing ſhould be detracted from them: as if it were ſaid, He ſuffered not only in body, hee died not onely a bodily death, hee was not onely buried; but alſo ſuffered in ſoule the extreameſt vexations, and helliſh dolours, ſuch as all the reprobate ſhall ſuffer for ever. The chiefeſt therefore and weightieſt part of Chriſts paſſion followeth in good order: For the Creed proceedeth from the griefs of the body to the vexation and anguiſh of the minde; and from the viſible Paſſion to the inviſible, as it were from a leſſe to a greater matter and circumſtance.

2. The fruits and uſe of Christs deſcenſion into hell.

CHriſt deſcended into hell: 1. That we might not deſcend thither, but rather that hee might free us from the eternall paines and torments thereof. 2. That he might tranſport and carry us triumphantly with him into heaven. What it is to beleeve in Chriſt, who deſcended into hell. Wherefore, to beleeve in Chriſt, which deſcended into hell, is to beleeve, that Chriſt ſuſtained for mee in his ſoule infernall and helliſh paines and torments, and that exceeding ignominy, which is due unto the wicked in hell: that thereby I might not deſcend into hell, and that I might never be forced to ſuffer them; all which otherwiſe I ſhould ſuffer in hell eternally: but that of the contrary rather I might aſcend with Chriſt into heaven, and there injoy with him exceeding happineſſe and glory for ever and ever. This is the uſe and profit of this Article of Chriſts deſcenſion into hell.

ON THE 17. SABBATH.Queſt. 45. What doth the Reſurrection of Chriſt profit us?

Anſw. Firſt, by his Reſurrection he vanquiſhed death, that he might make us partakers of that righteouſneſſe which hee had gotten us by his death.Rom. 4.25. 1 Pet. 1.3. 1 Cor. 15.16. Again, wee are now alſo ſtirred up by his power to a new life.Rom. 6.4. Col. 3.1 &c. Eph. 1.3. & 2.5 Laſtly, the Reſurrection of our head Chriſt, is a pledge unto us of our glorious reſurrection.1 Cor. 15.20, 21.

The Explication.

THus farre have we continued the Treatiſe of Chriſts humiliation: It remaineth that wee proceed unto his glorification, for which hee roſe the third day from the dead: For the humiliation of the Mediatour was not to endure for ever; but it was enough that he ſuffered once and died: notwithſtanding the efficacy and power thereof, in preſerving and maintaining the bleſſings iſſuing and flowing thence with full ſtream, endureth for ever. Now in Chriſts Reſurrection two things are eſpecially to be conſidered; the history, Two things to be conſidered in Chriſts reſurrection. and the fruit thereof. In the hiſtory wee are to obſerve, Who roſe. Who it was that roſe from the dead; 1. The hiſtory, and therein.to wit, Chriſt, both God and man, in that body in which he died: For this the Word never put off. How he roſe. The manner of his riſing: which was, that he, who was verily dead, revived from death, recalling his ſoule to his body, and gloriouſly came forth of his Sepulchre on the third day, according to the Scriptures; and that both by his Fathers, and his own force and power, I ſay, not the power of his fleſh, but of his God-head: For he was raiſed of the Father by himſelf; becauſe the Father worketh by the Son. The teſtimonies of his riſing. The testimonies of his true reſurrection. Hee ſhewed himſelf openly to many women and Diſciples; the Angels bare witneſſe thereunto,4. The fruits of Chriſts reſurrection. &c. The fruits of Chriſts reſurrection are expreſſed in theſe queſtions following.

The chief queſtions of Chriſts Reſurrection are, 1. Whether Christ roſe againe. 2. How he roſe. 3. For what cauſe he roſe. 4. What are the fruits of his reſurrection.

1. Whether Christ roſe again.

INſidels beleeve, that Chriſt died, but beleeve not that he roſe from death. Nevertheleſſe, that Chriſt roſe again, is proved by the reſtimonies of Angels, Women, Evangeliſts, Apoſtles, and other Saints, who after his reſurrection ſaw him, felt him, and talked with him. And we were to beleeve the Apoſtles in reſpect of the authority which they had from heaven, although they had not ſeen him.

2. How Christ roſe.

THe maner of Chriſts Reſurrection is declared by theſe circumſtances following: 1. Chriſt did riſe truely and indeed, ſo that his ſoule did truely and indeed returne unto his body, from which it was ſevered by death,Truely. and hee did truely come forth even out of the grave alſo, in deſpite of the Watch-men, they being withall amazed and ſtricken therewith. 2. He roſe the ſame perſon which he died: the ſame Jeſus Chriſt, God and Man, according to the nature, wherein he ſuffered, namely,In his true body. according to his humane nature, even the true humane nature, and the ſame in eſſence and properties, and that not deified, but glorified, all infirmities thereof being done away. Behold my hands and my feet: for it is I my ſelfe, handle mee, and ſee mee; for a ſpirit hath not fleſh and bones, as yee ſee mee have. And truely, nothing elſe could riſe againe,Luke 24.39. but that which had fallen. The ſame body therefore which fell, did riſe again: which is the greateſt comfort unto us: For hee muſt have been one and the ſame Mediatour, who ſhould merit for us a communicating and participation of thoſe benefits which we had loſt by ſin, and who ſhould reſtore the ſame unto us, and apply them to every one. Again, except Chriſt fleſh had riſen, neither ſhould ours riſe. 3. He roſe by his owne power; that is, he put death to flight, and ſhook it from himſelfe, quickened his dead body, re-united it to his ſoule,By his own power. John 2.29. John 10.18. John 5.21. Rom. 4.24. & 8.11. and reſtored un to himſelf a bleſſed, heavenly and glorious life, and that by the might and power of his God-head. Destroy this Temple, and in three dayes I will raiſe it up again. I have power to lay downe my ſoule, and have power to take it up againe: As the Father raiſeth up the dead, and quickneth them, ſo the Son qu ckneth whom he will. Obj. But the Father raiſed him: For it is ſaid, If the Spirit of him that raiſed up Jeſus from the dead dwell in you, &c. Therefore he raiſed not himſelf. Anſ. The Father raiſed the Son by the Son himſelf, not as by an instrument, but as by another perſon of the ſame eſſence and power with the Father, by which the perſon doth ordinarily work: The Son is raiſed of the Father by himſelfe, himſelfe hath raiſed up himſelfe by his Spirit: For,John 5.19. Whatſoever things the Father doth, the ſame things doth the Son alſo. 4 Hee roſe the third day by his Fathers and his owne power,The third day. 1. Becauſe the Scriptures (in which are underſtood all the prophecies and types under the Law) doe ſhew, that Chriſt ought to riſe the third day: as for example, wee may inſtance in Jonas, who fore-ſhewed Chriſt. 2. Becauſe his body was to riſe, not being tainted with any corruption: and yet not forth-with the firſt day, that his death might undoubtedly be knowne; but the third day after his Paſsion on the Croſſe. The circumſtance therefore of the third day, is inſerted in the Creed, that the truth might be correſpondent to the type, and we aſcertained, that this Jeſus is the Meſsias promiſed to the Fathers, becauſe he alone roſe the third day.

3. For what cauſe Chriſt roſe.

CHriſt roſe, The glory of the Father and the Son. Rom. 1.4. John 17.1.For his Fathers and his owne glory: Declared to be the Son of God by the reſurrection from the dead. Father, glorifie thy Son, that thy Son may alſo glorifie thee: For the glory of the Son is the glory of the Father.

Becauſe of the prophecies. Pſal. 16.10. Acts 2.27.In reſpect of the prophecies which were uttered of his death, and of his reſurrection. Thou ſhalt not leave my ſoule in the grave, neither ſhalt thou ſuffer thine boly One to ſee corruption. When hee ſhall make his ſoule an offering for ſinne, hee ſhall ſee his ſeed, Eſay 53.10. Mat. 12 39. and ſhall prolong his dayes. Hee ſhall ſee of the travell of his ſoule, and ſhall be ſatisfied. No ſigne ſhall be given unto it, ſave the ſigne of the Prophet Jonas: For as Jonas was three dayes, and three nights in the Whales belly; ſo ſhall the Sonne of Man be three dayes, and three nights in the heart of the earth. As yet they knew not the Scripture, Mat. 25.54. that hee must riſe againe from the dead. In regard of theſe and other ſuch prophecies, it was neceſſary, that Chriſt ſhould die and riſe againe, that the Scriptures might be fulfilled. How then ſhould the Scriptures be fulfilled, which ſay that it muſt be ſo? to wit, becauſe of Gods unchangeable decree revealed in the Scriptures: of which decree the Apoſtles in the Acts ſpeak,Acts 4.27, 28. ſaying: Doubtleſſe, againſt thine only Son Jeſus, whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Iſrael, gathered themſelves together, to doe whatſoever thine hand and thy counſell had determined before to be done. Hither alſo belong Chriſts own predictions hereof.Mat. 17 23. John 2.19. They ſhall kill the Son of Man, but the third day hee ſhall riſe again. I will raiſe up this Temple again.

The worthineſſe of the perſon riſing. Acts 2.14. John 3.35.For the worthineſſe and power of the perſon that roſe: For, for this cauſe it was impoſſible, that Chriſt ſhould be held of death, as Peter teſtifieth: and that, 1. Becauſe Chriſt is the beloved and only begotten Son of God: The Father loveth the Son, and hath given all things into his hands. So God loved the world, that he gave his only begotten Son. &c. 2. Chriſt is true God, and authout of life: I am the reſurrection, and life. John 5.26. 1. &. 10.28. As the Father hath life in himſelfe, ſo likewiſe hath he given to the Son to have life in himſelfe. As the Father raiſeth up the dead, and quickneth them, ſo the Son quickneth whom he will. I give unto them eternall life. It had been abſurd then, that he ſhould not be raiſed, but ſleep in death, who giveth life to others. 3. Chriſt is righteous in himſelf, and, by dying, ſatisfyed for our ſins, which were imputed to him. Now where ſin is not, there doth not death reigne any more. With one offering hath he conſecrated for ever them that are ſanctified. Heb. 10.14. Rom. 5.10. In that he died, he died once to ſin; but in that he liveth, he liveth to God.

The office of the perſon.In reſpect of the office of the perſon who roſe: which, had he remained in death, he could not have diſcharged: For, 1. The Mediatour, who was true God and Man, ſhould reigne for ever: Thy throne, O God, is for ever and ever, the Scepter of thy Kingdome is a Scepter of righteouſneſſe. Pſal. 45.7. 2 Sam. 7.13, 14. I will ſtabliſh the throne of his Kingdome for ever: I will be his Father, and he ſhall be my Son. I have ſworne once by my holineſſe, that I will not faile David. Pſal. 83.34, 35, 36. Ez. 37.23, 24. His ſeed ſhall endure for ever: and his ſeate is like as the Sun before mee. Hee ſhall ſtand fast for evermore as the Moone, and as the faithfull witneſſe in heaven. They ſhall be my people, and I will be their God, and David my ſervant ſhall be King over them, and they all ſhall have one ſhepheard. The Kingdome and dominion, and the greatneſſe of the kingdome under the whole heaven, Dan. 7 27. Eſay 9.7. Luke 1.33. ſhall be given to the holy people of the most High, whoſe kingdome is an everlasting kingdome, and all powers, ſhall ſerve and obey him. The increaſe of his government and peace ſhall have none end. Of his kingdome ſhall be no end. It was therefore needfull, that the humane nature, which was the ſeed of David, ſhould be raiſed, that it might raigne. 2. The Mediatour, who was to be our brother and true Man, ſhould ever make interceſsion for us, and as an everlaſting Prieſt appeare for us before God.Pſal. 10.4. Rom. 8.34. Thou art a Priest for ever, according to the order of Melchiſedech. It is Chriſt which is dead, yea, or rather which is riſen againe, who is alſo at the right hand of God, and maketh requeſt for us.

3. Chriſt Jeſus the Mediatour, which is to be true Man, ſhould be Mediatour both by his merit, and by his efficacy or power. For it ſufficed not, that he died for us: but he was further to beſtow through his power, his benefits upon the Church and us all, who by dying or by his death, had obtained for us righteouſneſſe, that is, the holy Ghoſt, life, and glory eternall: For both belong unto the Mediatour, who therefore obtaineth them for us by his interceſſion and death: But he could not have beſtowed them, had he remained in death; ſith then hee ſhould have had no being. And he who is not, or hath no being, worketh nothing. In him alſo the ſame benefits are therefore placed by the God-head, that he ſhould make us partakers of them.John 1.16. Of his fulneſſe have all we received.

Neither ought it to ſeem any marvell, that Chriſt doth beſtow the ſame benefits on us, which he obtained of the God-head, by his death for us. For a man may both obtaine a thing of one for another, and alſo beſtow the ſame on him for whom he obtained it: As, be it that one maketh requeſt for thee unto a Prince for a gift of a thouſand crowns: the Prince doth this for his ſake that requeſted it, and beſtoweth alſo that gift on him that he may beſtow it on thee: he then ſhall obtaine this gift for thee of the Prince, and withall ſhall beſtow the ſame on thee. Now, albeit Chriſt could have beſtowed the benefit of his death upon us by his God-head, by the meanes whereof we are juſtified and regenerated, and begin faith, and new life by the holy Ghoſt: yet notwithſtanding, as God decreed, by man to raiſe the dead (for by man came the reſurrection) and by man to judge the world;1 Cor. 15.21. ſo alſo hath he decreed to beſtow theſe gifts by Jeſus-Man, that the ſame might be and continue Mediatour, who is true God and Man. Therefore alſo it was requiſite, that Chriſt ſhould remaine for ever our brother, and our head; and that we of the other ſide, being ing affed into him by a true faith, ſhould alwayes remaine his members.John 15.4. Abide in me, and I in you. For in the ſeed of David is grounded our ſalvation. My ſervant David ſhall feed them for ever. Now, he had not continued our brother,Ezek. 34.23. neither ad we been his members, if his humane nature had continued in death. Which hing all the teſtimonies doe confirme, which attribute an eternall kingdome unto he ſeed of David. For on that kingdome is our ſalvation grounded: and the kingdome of Chriſt the Son of David could by no meanes have been eternall, if his hunane nature had continued in death. Ob. But in the old Teſtament, before his incarnation or humiliation, Chriſt, without his humanity, did beſtow the ſame benefits on the Fathers which he beſtoweth on us in the new Teſtament, and was no leſſe, before the taking of fleſh, Mediatour, than ſince; alſo he did the ſame things before his coming, which he doth after his coming in the fleſh. Therefore it was not neceſſary that Chriſt for this cauſe ſhould become man, and ſuffer death. Anſw. But neither had he then done thoſe things, except he ſhould have been afterwards man, and have continued alwayes man: ſo neither now ſhould he doe the ſame, if he had not riſen, and if he did not retaine the nature which he took for ever.John 5.27. The Father hath given the Son alſo power to execute judgement, in that he is the Son of Man.

Our ſalvation. Rom. 4, 25.He roſe for our ſalvation: and that in three reſpects: 1. For our Juſtification. Our Lord Jeſus Chriſt was delivered to death for our ſins, and roſe againe for our Justification. Now, the reſurrection of our Mediatour was requiſite for our juſtification: 1. Becauſe, without the reſurrection, his ſatisfaction had not been perfect, nor his puniſhment finite: and except his ſatisfaction had been perfect, and his puniſhment finite, we could not have recovered out of everlaſting death, from which the Mediatour was ſo to deliver us, as that he ſhould utterly overcome it in us. If then our Mediatour was utterly to vanquiſh and overcome death in us, he ought then ſo to die, as to overcome death firſt in himſelfe, and ſo to fulfill indeed that which was foretold; Death is ſwallowed up into victory. O death, where is thy sting? O grave, Hoſ. 13.14. 1 Cor. 15.54. Mat. 27.42. where is thy victory? and ſo ſhould confound his enemies, which caſt in his teeth: He ſaved others, himſelfe he cannot ſave.

Againe, Except Chriſt had overcome death, he could not have beſtowed his benefits on us, which by his death he had merited for us; (but it belonged to the ſame party to merit and beſtow the Mediatours benefits on us, as hath bin heretofore proved:) neither ſhould we know that he had ſatisfied for us, becauſe if he had continued in death, it had been a certain argument that he had not ſatisfied, but was overcome of death, & of the burden of ſin. For where death is, there is ſin: or if he had ſatisfied, and yet had remained in death this had bin contrary to the juſtice of God. Wherefore Chriſt was to riſe, as well for this end; that he might fully accompliſh his ſatisfaction for us: as alſo for this; that we might know that he had fully accompliſhed it, and had promerited benefits for us: and finally to this purpoſe, that himſelfe might apply the ſame unto us: that is, that by his merit and efficacy, we might be perfectly ſaved and juſtified. 2. Chriſt roſe for our regeneration. For juſtification, or remiſſion of ſinnes ſufficeth not, without the inchoation and beginning of a new life. 3. For the preſervation or continuance of his benefits towards us, our raiſing againe unto life, and glorification. God will by this meanes everlaſtingly quicken and glorifie us, that being inſerted, and engraffed into the maſſe of his Son, that is, his humane nature, we may for ever be carried of it,1 Cor. 15.21. and out of it draw life. By man came death, by man alſo came the reſurrection of the dead. For theſe cauſes it was neceſſary, that Chriſt ſhould riſe againe, that is, that his ſoule, which was laid down from the body, ſhould be againe joyned with the ſame body.What reſurrection is. For reſurrection is nothing elſe than a conjunction or re-uniting of the ſame body with the ſame ſoule.

4. What are the fruits of Chriſts reſurrection?

THe queſtions are divers, Wherefore Christ roſe: and, What fruits Christs reſurrection bringeth unto us. For, all the cauſes of Chriſts reſurrection are not fruits of his reſurrection: and after a diverſe manner are the cauſes and the fruits of his reſurrection conſidered: and moreover, the benefits of Chriſt, beſtowed by his reſurrection, are one way conſidered as cauſes of Chriſts reſurrection; to wit, in aſmuch as it was neceſſary that he ſhould riſe from death to beſtow them on us: and otherwiſe as fruits of the ſame; namely, in aſmuch as by the power of his reſurrection he beſtoweth them on us.

Furthermore, the fruit of Chriſts reſurrection is of two ſorts: the one reſpecting Christ; Rom. 1.4. the other, us. For firſt (as the Apoſtle ſaith) He is declared by the reſurrection to be the Sonne of God: even the only begotten and wel-beloved Sonne of God, who is alſo God himſelfe. For he revived by his owne power, which is the property of God alone.John 1.4. & 5.26. In him was life. As the Father hath life in himſelfe, ſo likewiſe hath he given to the Sonne to have life in himſelfe. Againe, Chriſts humane nature alſo was by his reſurrection adorned with heavenly gifts, immortality, and that glory which becometh the nature of the Sonne of God. God wrought according to the working of his mighty power in Chriſt, Eph. 1.20, 21, 22. when he raiſed him from the dead, and ſet him at his right hand in the heavenly places, farre above all principality, and power, and might, and domination, and every name that is named, not in this world onely, but alſo in that which is to come. And hath made all things ſubject under his feet, and hath appointed him over all things, to be the head of his Church. The fruit of Chriſts reſurrection which reſpecteth us, is of many ſorts. But, to ſpeak in generall, All the benefits of Christs death are alſo the fruits, which we receive by his reſurrection. For Chriſts reſurrection maketh that his death hath his effect. Chriſt by his reſurrection doth apply unto us thoſe benefits, which he merited for us by his death; and by this meanes, the ſame are the benefits both of his death and reſurrection, which are otherwiſe merited for us, than they are bestowed on us. For it was not neceſſary that the very act of meriting and deſerving ſhould dure all the time both of the old and new Church; but onely the act of beſtowing or applying the ſame: and therefore it was neceſſary alſo that the Mediatour ſhould be continually, that he might beſtow alwayes thoſe benefits on the Church, which he was once to merit. For this cannot be done without a Mediatour: and therefore neither can the Church be for one moment without a Mediatour. In the old Church Chriſt the Mediatour did beſtow on the Fathers the benefits of his death to come, by the force and efficacy of his reſurrection to come: now he beſtoweth them on us, by the efficacy of his reſurrection already paſt.

The fruits of Chriſts reſurrection are: 1. A teſtimony of his perfect ſatisfaction, and of the application of his benefits.It remaineth now that we in ſpeciall reckon the chiefe fruits, which the reſurrection of Chriſt bringeth unto us.

Firſt, then by the Reſurrection of Chriſt from the dead, We are confirmed and warranted, 1. Of his merit, That he hath fully and perfectly ſatisfied for our ſinnes. For one onely ſinne, not being ſatisfied for, had with-held Chriſt ſtill in death. He was caſt into ſuch a priſon, as that, except he had paid the utmoſt farthing, he had never been let go: But he was let go and diſmiſſed; therefore he paid the utmoſt farthing. In regard therefore of this his merit, we have remiſſion of ſinnes, and are juſtified before God. 2. We are confirmed of the application of Christs benefits, which could not have been beſtowed, if he had not riſen: For, as was ſaid before, it was neceſſary that the ſelf-ſame Mediatour, being man, ſhould merit and bestow gifts, and therefore ſhould riſe againe. Whereas then he is riſen, we are aſſured not only that he hath merited for us, but alſo that he is able, and doth beſtow on us the fruit of his merit. Wherfore well ſaith Saint Paul, Rom 4.25. That Chriſt is riſen againe for our righteouſneſſe, that is, to conferre and apply righteouſneſſe unto us.

The giving of the holy Ghoſt.A fruit of Chriſts reſurrection is the gift of the holy Ghoſt, by whom Chriſt regenerateth us, and giveth us eternall life. It behoved him firſt to ſhake off death from himſelf, and afterwards from us: it behoved us to be engraffed into him, as into our head that from him the holy Ghoſt might be derived unto us. Wherfore, after his reſurrection, he obtaineth the holy Ghoſt for us, and beſtoweth it on us, and by the holy Ghoſt engraffeth us into himſelfe, regenerateth and quickneth us. Before time, the godly were alſo endued with the holy Ghoſt, and regenerated, but more ſparingly than now in the New Teſtament, and yet both by the force and vertue of his reſurrection, which was then to come. For the holy Ghoſt, by whoſe vertue and operation only we are regenerated, cannot be given but by the reſurrection and aſcenſion of Chriſt into heaven. The holy Ghoſt was not given, becauſe that Jeſus was not yet glorified. John 7.39.

Our reſurrection Five reaſons hereof. The reſurrection of our bodies is a fruit of Chriſts reſurrection: For Chriſts reſurrection is a pledge for our reſurrection: 1. Becauſe Chriſt is our head, and we his members. Now, it is expedient for the heads glory, that the members be glorious. Chriſt indeed ſhould be by himſelfe, though he had no members, or if his members continued in death; but he ſhould not be head, becauſe he is not head, but in reſpect of his members: neither ſhould he be a King without a kingdome, according to the nature of correlatives, whoſe very being dependeth upon neceſſary relation which one hath to the other: and, according to the nature of correlatives, a glorious head doth require glorious members, and ſuch as are correſpondent unto it. 2. Becauſe, if Chriſt be riſen, he hath alſo aboliſhed ſinne: If he hath aboliſhed ſin, either he hath aboliſhed his owne ſinne, or ours: but not his owne, therefore ours. If he hath aboliſhed our ſin, he hath aboliſhed death alſo: For, if the cauſe be taken away, the effect likewiſe is taken away. The wages of ſinne, is death. Further,Rom. 6.23. if he hath aboliſhed death, and that by a ſufficient ſatisfaction for our ſins, which ſatiſfaction he hath ſhewed and declared by his reſurrection to be ſufficient; it is certain that his reſurrection is a moſt certain teſtimony of our reſurrection: for he having performed a ſufficient ſatisfaction for the ſins of his members, the members cannot remain in death. But the reſurrection of Chriſt the head, is an argument of the perfect ſatisfaction for the ſinnes of his members. Therefore Chriſts reſurrection is alſo an argument of the perfect reſurrection of his members. 3. As the firſt Adam received the bleſſings for himſelfe, and all his poſterity, and loſt the ſame from all: So Chriſt, the ſecond Adam received life, and all other gifts for himſelfe and others, and therefore alſo will communicate eternall life with us. 4. Seeing the ſame ſpirit dwelleth in us which did in Chriſt, he ſhall work alſo the ſame in us, which in our head he did. For the ſpirit is alwayes alike, neither could he work in the head, and ſleep in the members. Therefore ſeeing Chriſt hath raiſed himſelfe up by his ſpirit from the dead, he will verily alſo raiſe us up. If the ſpirit of him that raiſed up Jeſus from the dead, dwell in you: Rom. 8.11. he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodies, becauſe that his Spirit dwelleth in you. 5. Becauſe Chriſt is man, and our brother: for except he were man, we ſhould have no hope of the reſurrection of our fleſh. For,1 Cor 1 .11. by man came the reſurrection. Therefore, for his tender love and affection, he will not leave us in death, and ſo much the rather in regard of his power and glory. For, if he, being dead, raiſed himſelfe, much more being alive ſhall he be able to raiſe us up: and if in the time of his humiliation he had power to raiſe himſelfe, much more may he raiſe us out of the grave now he reigneth in glory a the right hand of his Father. Object. 1. Then the wicked ſhall not riſe againe: becauſe Chriſts reſurrection is neither an argument, nor the cauſe of the reſurrection of the wicked, but of the godly onely. Anſw. There be other cauſes for which the wicked ſhall riſe againe; even for the juſt judgement of God, whereby he hath appointed them to eternall paines. For the ſame thing may have moe effects, and diverſe cauſes. Object. 2. Theſe are the benefits of his death: therefore not of his reſurrection. Anſ. They are of his death, as by it he deſerved them: of his reſurrection, 1. In reſpect of the manifestation of them; for by his reſurrection he declared, that thoſe benefis were purchaſed for us: For, by eſcaping from this puniſhment, he made plaine proofe of his full and perfect ſatisfaction for ſinne. 2. In reſpect of the application of them: Becauſe, by his reſurrection he applieth his benefits unto us.2 Cor. .9. He being rich, was made poore, and being poore, was made rich againe, that he might enrich us. Object. 3. The effect is not before the cauſe. The cauſe of theſe benefis (which is his reſurrection) was not before the first reſurrection: therefore, neither the effect, that is, the benefits themſelves. Anſw. The reſurrection was not, as touching the accompliſhment thereof, but in the counſell of God, and in efficacy and vertue, it was in the Old Teſtament. For, then alſo were men received into favour, they were indued with the holy Ghoſt, and received the other benefits: but for and by the Mediatour, which was in time appointed to be humbled and glorified.

Knowledge that Chriſt is the prophecied Mel ias. By Chriſts reſurrection we know him to be the Meſſias, as in whom the prophecies were fulfilled.

Aſſurance that he is the Mediatour. By it we are aſſured, that he now executeth the office of the Mediatour, that he applyeth unto us the benefit of redemption, that he preſerveth us perpetually in that righteouſneſſe which he hath applied unto us, that he beginneth in us a new life. and ſo doth alſo aſſure and aſcertain us of the conſummation and accompliſhment of eternall life; all which he could not doe, except he had riſen againe.

Affurance that he will alwaies defend his Church. Seeing he now liveth, and reigneth for ever, we are certaine that he will preſerve and defend his Church.

The conſummation of all his benefits.The laſt, though not the leaſt fruit of Chriſts reſurrection, is, The conſummation and perfecting of all his benefits, and the glorifying of his Church. For Chriſt did therefore die, and is therefore riſen, and hath therefore perfectly delivered us from ſin, that we may be joynt heires with him of his kingdome and glory.Col. 1.18. Rom. 8.17. He is the firſt-borne of the dead. We are the heires of God, and heires annexed with Chriſt. He ſhall conforme, and make us like unto himſelf, becauſe we live by the ſame ſpirit whereby he doth. And this ſpirit is not unlike himſelfe.Rom. 8.11. If the ſpirit of him that raiſed up Jeſus from the dead dwell in you: he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodies, becauſe that his ſpirit dwelleth in you. John 14.3. I will come againe, and receive you unto my ſelfe; that where I am, there may ye be alſo.

The ſumme of the fruits of Chriſts reſurrection is, that ſeeing Chriſt is riſen, it is manifeſt that he is declared to be the Son of God; and, as touching his humanity, is endowed with that glory which becometh the nature of the Sonne of God; and further, that he endueth us alſo with his ſpirit, regenerateth us by the vertue of his ſpirit, and will at length conſummate and perfect the new life begun in us, and make us co-partners of the ſame his glory, felicity and everlaſting life.

The meaning of the Article, He roſe againe from the dead.Now, what is the meaning of this Article; I beleeve in Christ which roſe againe the third day from the dead? Anſw. The meaning hereof is, that I beleeve, 1. That Chriſt did truly recall his ſoule into his dead body, and quickned it. 2. That he retained a true ſoul and true body; but both now glorified, and free from all our infirmities. 3. That he roſe by his owne vertue and power. 4. That he roſe to this end, to make me a partaker of his righteouſneſſe, ſanctification, and glorification, which he had purchaſed for us by his death.

Queſt. 46. How underſtand you that, He aſcended into heaven?

Anſw. That Chriſt, his Diſciples looking on, was taken up from the earth into heaven,Acts 1.9. Marke 16.19. Luke 24. 1. and yet ſtill is there for our ſakes,Hebr. 9.24. & 4.14. Rom. 8.34. Col. 3.1. and will be, untill he come againe to judge the quick and the dead.Acts 1.11. Mat. 24.30.

The Explication.

CHriſts aſcenſion into heaven, is a locall, true, and viſible tranſlation and removing of Chriſts body into that heaven, which is above all viſible heavens, to that light which is not to be come unto, to the right hand of God, where he now is and remaineth, and whence he ſhall returne to judgement. What Chriſt alcenſion is. In this Article (as in the former touching the Reſurrection) two things are to be conſidered: the hiſtory, and the fruit. In the history theſe circumſtances are to be examined: 1. Who aſcended: The ſame Chriſt which ſuffered and died. 2. According to what part of him: According to his humane nature. 3. Whither: Up into heaven, above theſe viſible heavens. 4. By what meanes: By the power alone of his owne God-head. 5. To what end: Even to be our head and heavenly Biſhop. 6. In what manner: Viſibly, his Diſciples beholding him, by a true and locall elevation of his body out of earth into heaven. 7. When: The fortieth day after his Reſurrection. 8. Where: In Bethany, at the mount of Olives. Of the fruits we ſhall have fit occaſion to intreat in the forty and ninth Queſtion of the Catechiſme. But all theſe nine Queſtions even now propoſed, may be reduced unto theſe five immediatly following.

1. Whither, or to what place Chriſt aſcended. 2. How he aſcended. 3. Wherefore he aſcended. 4. What is the difference betweene Chriſts aſcenſion and ours. 5. What are the fruits of Chriſts aſcenſion.
1. Whither Christ aſcended.

JEſus Chriſt-man, when he was together with his Diſciples in Bethania forty dayes after his reſurrection; after he had often proved and confirmed his reſurrection, his true fleſh and humanity to his Apoſtles, aſcended, in their ſight, into heaven. Heaven in Scripture ſignifieth, 1. The aire: Behold the fowles of the heaven. 2. The skiey region, and celeſtiall Spheres; When I behold thine heavens, What heaven ſignifieth. Mat. 6.26. Pſal. 8.4. Epheſ. 4 10. the works of thy fingers. He aſcended farre above all heavens, namely, theſe viſible heavens. 3. The place of the bleſſed, which is that ſpace immenſe, moſt lightſome, glorious without, and above the whole world, and the viſible heavens: where God ſheweth himſelfe to the bleſſed Angels and men, where is prepared the ſeat of our bliſſe with Chriſt and the Angels. God is ſaid to dwell there, not that he is contained or circumſcribed in any place, but becauſe there doth his glory eſpecially appeare unto the bleſſed Angels and men. It is called in Scripture the new world, the new heaven, the heavenly Jerulem, Paradiſe, the boſome of Abraham. This heaven is not everywhere, but above, ſeparate from earth and hell Betweene you and us there is a great gulfe ſet, Luke 16.25. ſo that they which would go from hence to you cannot; neither can they come from thence to us. Heaven is my ſeat, and earth is my foot-ſtoole. In this third ſignification is heaven here taken.Eſay 66.1. Chriſt then aſcended into heaven, that is,Acts 2.21. was carried up into the place of the bleſſed. The holy Ghoſt came from heaven in the day of Pentecoſt.2 Kings 2.11. 2 Cor. 12. 2. Elias was taken up into heaven. Paul calleth it the third heaven. Into this heaven, namely, into the place of the bleſſed, Chriſt aſcended, and now is there, and ſhall thence come againe to judgement, as many moſt evident places of Scripture teſtifie unto us, which that Divell, the ſubtle Sophiſt and deceiver, ſhall never be able to wreſt or elude. While they beheld, he was taken up: for a cloud took him up out of their ſight. Acts 1.9, 10, 11. And while they looked ſtedfaſt towards heaven, as he went, behold two men ſtood by them in white apparell: Which alſo ſaid, Ye men of Galilee, why ſtand yee gazing into heaven? John 14.2. This Jeſus which is taken up from you into heaven, ſhall ſo come, as yee have ſeene him go into heaven. In my Fathers houſe are many dwelling places: that is, many houſes, in which we may dwell and remaine. I go to prepare a place for you. He was taken up into heaven. Luke 24.5 . Mark 16.19. Acts 7.56. He was taken up. I ſee the heavens open, and the Sonne of man ſtanding at the right hand of God. He ſaw with his bodily eyes, indued from above with a new ſeeing force and ſharpneſſe, beyond, and through all the viſible heavens, Chriſt in the ſame humane nature,Coloſ. 3.1. Epheſ. 4.10. in which he had been annihilated and humbled. Seek thoſe things which are above, where Chriſt ſitteth at the right hand of God. He aſcended farre above all heavens. He is extred into heaven. Heb 4.14 & 7.26 & 9 4. Phil. 3.20. Made higher than the heavens. He is entered into very heaven, to appeare now in the ſight of God for us. Our converſation is in heaven, from whence alſo we look for the Saviour, even the Lord Jeſus Chriſt. Object. But we converſe on earth: Therefore heaven is in the earth. Anſw. Our converſation is in heaven. 1. In reſpect of the hope and certainty we have thereof. 2. In reſpect of the inchoation, or beginning which we have here of that heavenly life, which is to be conſummated in the world to come. In this heaven, that is, in the houſe of God and all the bleſſed, Chriſt aſcended. God would therefore have us to know the place whereinto Chriſt aſcended: 1. That it might be apparent that Chriſt is true Man, and that he vaniſhed not away, but doth continue,Three cauſes why the place whither Chriſt aſcended is made known unto us. and ſhall continue for ever true Man. 2. That we might know whither our cogitations were to be converted, and where we ought to invocate and call upon him, that ſo Idolatry might be avoided. 3. That we might know our dwelling place into which Chriſt will bring us, and in which we ſhall converſe and dwell with Chriſt.

2. How Chriſt aſcended into heaven.

CHriſt aſcended into heaven, firſt, not ſimply, but in reſpect of his humane nature onely: In reſpect of his humane nature only. and that the very ſame, which was borne of the Virgin, dead, buried, and which roſe againe. Object. 1. He that ever is in heauen, did not aſcend into heaven, for then he ſhould have beene ſometime out of heaven. But the Son of Man was ever in heaven: Therefore he is not aſcended. Anſw. He that ever was in heaven, as touching that whereby he was ever there, that is, his Divinity, did not aſcend; and ſo we grant Chriſt according to his Divinity not to have aſcended; for that was before in heaven: and as when Chriſt was on earth, the ſame did not therefore leave heaven: ſo when he is now in heaven, his Divinity doth not therefore depart from us. Cyprian ſaith; The Lord aſcended into heaven, not where the Word of God before was not (ſith he was alwayes in heaven abiding in the Father) but the Lord aſcended thither, where the Word, being made fleſh, ſate not before. Object. 2. That which deſcended, did alſo aſcend. His Divinity did deſcend: Therefore it did alſo aſcend. Anſ. The ſignification of deſcending is not here proper. His Divinity is ſaid to have deſcended, that is, to have opened and manifeſted it ſelfe in place where before it had not.

2. He aſcended locally or bodily, Locally. that is, truly going from one place to another. He tranſlated his humane nature from a lower place, by a reall and moſt proper tranſlation, or removing into an higher place, even into heaven: which could not have been done, if he had been in body every-where. That Chriſt did aſcend locally, theſe places of Scripture convince.Mat. 26.11. John. 16.7.28. & 12.8 & 6.62. Acts 1.9. Coloſ. 3.1. Ye ſhall not have me alwayes. If I go not away, the Comforter will not come unto you. What then, if yee ſhould ſee the Sonne of Man aſcend up, where he was before? While they beheld, he was taken up. He was taken up into heaven. Seeke thoſe things which are above, where Christ ſits at the right hand of God.

3. Christ aſcended viſibly into heaven. Viſibly. Acts 1.9. For his aſſumption and taking away from his Apoſtles was conſpicuous and apparent to the ſight; While they beheld, he was taken up. And they beheld him aſcending up ſo long, untill a cloud tooke him up out of their ſight.

4. He aſcended by his proper power, that is, by the vertue of his God-head: as alſo by the ſame he roſe from the dead.By the power of his God-head. This Jeſus by the right hand of God hath been exalted

5. He aſcended when he had converſed on the earth forty dayes after his reſurrection: and that therefore,Acts 2.33. The fortieth day after his reſurrection. 1. That he might aſſure men of his Reſurrection: and of the truth of this fleſh. To whom alſo he preſented himſelfe alive, after that he had ſuffered, by many infallible tokens. 2. That he might inſtruct his Diſciples concerning his Kingdome,Two cauſes why he aſcended not untill 40. dayes. and recall into their minds that which he had ſpoken before, and farther adde ſome other things: and ſo might aſcertaine not them only, but us alſo of his Reſurrection and of the truth of his fleſh, or humane nature.Acts 1.3. Forty dayes was he ſeene of them, ſpeaking of thoſe things which appertaine to the Kingdome.

6. He ſo aſcended, that he returnes not before the day of Judgement. He ſhall ſo come, as yee have ſeene him go into heaven. Whom the heavens muſt containe, till, &c. Acts 1. Object. 1. Beyond heaven there is no place: The Ubiquitaries objections. Therefore the aſcenſion into heaven is no locall tranſlation. Anſ. Beyond heaven there is no naturall place, ſuch as Aristotle defineth to be a ſuperficiall extremity of a body containing, and yeelding to a body contained: but there is a ſupernaturall or heavenly place: which, what manner of thing it is, cannot here be learned by diſcourſe of mans wit and reaſon, but onely by a celeſtiall view and beholding, which the Angels already injoy, and we ſhall one day have in heaven. Sufficient it is for us, that we, leaving to ſearch curiouſly, what it is, now know and beleeve that ſuch a place there is, according to theſe teſtimonies of Scripture: I go to prepare a place for you. I will come againe, and receive you unto my ſelfe, that where I am, there may ye be alſo: And, Whither I go, ye know. Father, John 14.2, , 4. John 17.24, Coloſ. 3.1. I will that where I am, they which thou haſt given me, be with me. Seeke thoſe things which are above, where Christ ſitteth at the right-hand of God. Theſe and the like teſtimonies doe teach us, that the heaven whereinto Chriſt aſcended, and which is above theſe viſible heavens, is truly a place. For the particles, Above, Whither, and Where, doe expreſſe a place: This kind of place Ariſtotle neither knew, nor beleeved, ſeeing he knew not the Scriptures. Repl. Yet at leaſt (ſay the Ubiquitaries) Chriſt was tranſlated out of a place into that which is not a place; whence we thus conclude: That which is not in any place, is every-where: Chriſt is not in any place, Non locum. becauſe he aſcended above and beyond the viſible heavens, beyond which there is not any place: Therefore Christ is every-where. Anſw. 1. We deny the Major, that the ſame is every-where which is not in any place. For the higheſt or fartheſt heaven is not in any place, neither yet is it every-where. 2. The Minor is true of a naturall place; which is defined to be the ſuperficiall extremity of a body ſo compaſſing and containing any thing within it, as it ſelfe alſo is compaſſed and contained within another. We grant, Chriſt is tranſlated thither where is no place, to wit, naturall; and Chriſt is now in no place, that is, no naturall place. But theſe aſſertions are falſe, if we ſpeak of a ſupernaturall place, which doth containe, but is not it ſelfe contained; and ſuch a ſupernaturall place is beyond the viſible heavens, and in it Chriſt now is according to the Scriptures.

3. Their ſuppoſition, or ground, whereon they build their argument, is in every part denied by us. That Christ was taken or tranſlated out of a place, wee have many maine proofes; whether he were tranſlated into a place, or that which is no place, it skilleth not: This followeth, Therefore he changed place. So then Chriſts humane nature is finite, and doth change place; and therefore is not every-where. For, To be every-where, and to change place, are contradictory. And therefore alſo his God-head, which alone is infinite, eternall, and every-where, is not ſaid to change place. But here the Ubiquitaries ſeek a ſhift, that they may not be hurt by this weapon; That which changeth place is not every-where. Chriſts body changeth place: Therefore that is not every-where. They grant the Major of this Syllogiſme to be true, taking the words after one manner; but here they contend, that the words are taken after a diverſe manner: As, that Chriſts body is every-where, that is, after a manner of majesty, or in manner as it is a majeſticall body; it changeth place, in manner of a naturall body, or as it is a naturall body. But they eſcape not a contradiction by this cavill. For the diverſe manner which taketh away a contradiction, muſt not fall into the ſame, and be all one with the words themſelves, for the clearing of which they are brought. For ſo it is made a meer Tautology, or ſpeaking of the ſame thing, and a begging of that which is in queſtion: as if I, imitating them, ſhould ſay, This aire is light, according to the manner of light; and it is dark, as touching the manner of darkneſſe. Againe, This man is poore, as touching the manner of poverty; and is rich, as touching the manner of riches. Thus is the ſame affirmed of the ſame. For, the manner of poverty, is nothing elſe but poverty: and the manner of riches, nothing but riches. So alſo theſe manners, which they feigne and imagine in the Major propoſition, are altogether the ſame with the things which are affirmed: that is, the ſame in them is affirmed of the ſame, and ſo theſe manners are that in which lyeth the contradiction: For they ſay, Chriſts body is every where, according to the manner of majeſty. Being demanded what they meane by majesty, they anſwer, omnipotency and immenſity. To ſay then, Christs body is every-where, as touching the manner of majeſty, not as touching the mannor of a naturall body, is nothing elſe even by their owne judgment, than Chriſts body to be every-where according to the manner of immenſity, or infinity; and not to be every-where according to the manner of finiteneſſe. Now verily they trimly take away the contradiction by thus diſtinguiſhing: For the manner of immenſity, is nothing elſe but immenſity: and immenſity, and, to be immenſe, are both affirmed of the ſame. Wherefore, as theſe are contradictory, To be every-where, and, To change place, or, Not to be every-where: ſo are theſe alſo contradictory, The ſame body to be immenſe, and, To be finite: Immenſity and finiteneſſe to agree unto the ſame; or, the ſame body to be every-where, or immenſe, according to the manner of immenſity or majesty, and not to be every-where, but to change place, and to be finite, according to the manner of finiteneſſe, or a naturall body. Wherefore it is manifeſt, which was before alſo confirmed, That Chriſt aſcended locally, and that therefore this Article is to be underſtood of Chriſts locall aſcenſion.

Object. 2. Contraries or oppoſites ought to be expounded after the ſame manner, that the contrariety and oppoſition may be kept; But theſe Articles, Hee aſcended into heaven; Hee deſcended into hell; are oppoſed one to the other: Therefore as the Article of Chriſts deſcenſion is taken in a figurative meaning, that is, of his great humiliation; ſo ought alſo the Article of his aſcenſion to be taken of his great majeſty, not of any locall motion. Anſw. We anſwer, firſt to the Major: Oppoſites are to be expounded after the ſame manner; except ſuch manner of explication be diſagreeing from the Articles of faith, and from other places of Scripture: But this Article the Scripture it ſelfe underſtandeth of a locall aſcenſion, Acts 1.11. Hee ſhall ſo come, as yee have ſeen him goe into heaven: howſoever it underſtand that other of a ſpirituall, as wee have heretofore proved. And that thus we underſtand both theſe Articles, the Analogy of faith requireth. 2. We deny the Minor. For theſe two Articles are not oppoſed: For his aſcenſion into heaven is not the furtheſt degree of his glory, as his deſcenſion into hell is the furtheſt degree of his humiliation. But the furtheſt and higheſt degree of his glory, is his ſitting at the right hand of the Father. Therefore as touching this Article, of his ſitting at the right hand of his Father, we grant the Major; For unto this Article is the deſcenſion into hell oppoſed: whereupon alſo the Scripture doth not interpret properly, but figuratively, theſe two Articles of Christs deſcenſion into hell, and of his ſitting at the right hand of his Father. 3. If Christs aſcenſion be construed of any equalling of his man-hood with his God-head, all the other Articles, concerning the true humanity of Chriſt, ſhall be utterly overthrown .

Mat. 23.20.Queſt. 47. Is not Chriſt with us then untill the end of the world, as he hath promiſed?

Anſ. Chriſt is true God, and true man: and ſo according to his man-hood, he is not now on earth:Hebr. 8.4. Matth. 26.11. John 16.28. John 17.11. Acts 3.21. but, according to his God-head, his majeſty, his grace, and Spirit, he is at no time from us.John 14.18. Matth. 28.20.

The Explication.

THis Queſtion is a prevention of an objection of the Ubiquitaries, who argue thus: Object. But Christ promiſed, that hee would be with us untill the end of the world: Therefore hee did not ſo aſcend into heaven, but that hee is now alſo on earth, and that every-where in his humane nature. Anſw. They inferre more in their concluſion then the premiſſes inforce. Chriſt is with us in that ſpirituall union, whereby wee his members are joyned to him our head. And further, he ſpeaketh of the preſence of his whole perſon, to which he attributeth that which is proper unto the God-head. In like manner he ſaith before his paſſion, when as yet he converſed on earth with his Diſciples; I and my Father will come unto him, and will dwell with him: this he ſpeaketh,John 14.23 as touching his God head, which was, and is in heaven, and by which, as the Father is with us, ſo he is: otherwiſe we might reaſon alſo thus, I go away, ſaith Chriſt: Therefore he is not at all with us. But it is attributed improperly to his other nature, namely, to his humanity, What the perſonall union of two natures in Chriſt is. that he abideth with us in reſpect of that perſonall union, which is the ſecret and wonderfull indiſſoluble uniting and knitting of the two most diverſe natures of Chriſt, divine and humane, into one perſon, ſo that theſe two natures, being in ſuch wiſe linked and conjoyned, abſolve the eſſence of Christs perſon, and one nature ſhould be destroyed, if it were ſundered from the other; both notwithſtanding retaining their peculiar and ſeverall properties, whereby one is diſtinguiſhed from another. Saint Augustines Explication is on this manner: That which Chriſt ſaith Loe,Tract. 50. in Johan. I am with you alwayes unto the end of the world, is fulfilled according to his Majesty, Providence, and unſpeakable Goodneſſe: But as concerning that fleſh which the Word tooke, and after which he was borne of the Virgin, taken by the Jewes, crucified on the Croſſe, taken downe from the Croſſe, wrapped in linnen clothes, laid in the Sepulchre, manifeſted in the reſurrection; as concerning it, yee ſhall not have him alwayes with you. Why ſo? Becauſe, as concerning the preſence of his body, he converſed forty dayes with his Diſciples; and they accompanying him to ſee him, not to follow him, he aſcended into heaven, and is no longer here. For, He is there; ſitting at the right hand of God: and, He is here; for the preſence of his Majesty hath not left us. Againe, according to the preſence of Christs majesty, we have Chriſt alwayes: according to the preſence of his fleſh, it was truly ſaid unto the Diſciples; Yee ſhall not have me alwayes. For the Church injoyed him a few dayes, as concerning the preſence of his fleſh; now it layeth hold on him by faith, but ſeeth him not with corporall eyes. Chriſt therefore is preſent with us, 1. By his ſpirit and God-head. Five manners of Chriſts preſence. 2. As touching our faith and confidence, wherewith we behold him. 3. In mutuall dilection and love, becauſe he loveth us, and we him, ſo that he doth not forget us. 4. In respect of his union with humane nature; that is, in the conjunction of the ſoule with the body: For the ſame ſpirit is in us, and in him, who joyneth and knitteth us unto him. 5. In reſpect of that hope, which we have of our conſummation; that is, that certaine hope which we have of coming unto him.

Queſt. 48. Are not by this meanes the two natures in Chriſt pulled aſunder, if his humanity be not whereſoever his divinity is?

Anſw. No: For, ſeeing his divinity is incomprehenſible, and every-where preſent;Jer. 23.24. Acts 7.49. it followeth neceſſarily, that the ſame is without the bounds of his humane nature, which he took to him,John 3.13. Col. 2.9. John 3.13. John 21.15. Matth. 28.6 and yet it is nevertheleſſe in it, and abideth perſonally united to it.

The Explication.

THis Queſtion is another argument and inſtance of the Ubiquitaries. For thus they argue: Object. In Chriſts perſon the two natures are joyned in an unſeparable union: Therefore, whereſoever Chriſts God-head is, there alſo muſt his humanity needs be. Anſw. Theſe two natures remain in ſuch ſort joyned and united, that their property remaineth diſtinct, and neither is turned into other: which would fall out, if each nature were infinite and every-where. Repl. Thoſe two natures, whereof one is not where is the other, are ſundered, neither remaine perſonally united, but are ſeparated: In Chriſt are two natures, whereof one, which is his humanity, is not where is the other, which is his God-head: Therefore the two natures in Chriſt are not united, but ſeparated. Anſw. The Major is true, being underſtood of two equall natures; that is, either both finite, or both infinite; but falſe of unequall natures; that is, of thoſe whereof one is finite, and another infinite. For the finite nature cannot be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeed conſider and obſerve in Chriſt. For his humane nature, which is finite, is but in one place: but his divine nature, which is infinite, is both in Chriſts humane nature, and without it, and even every-where. Repl. There muſt notwithstanding be made a ſeparation in another part, where the humane nature is not, though there be no ſeparation where it is. Anſw. Not at all: Becauſe the God-head is whole, and the ſame in the humane nature, and without it. Gregory Nazianzen ſaith: The Word is in his Temple, and is every-where, but after a ſpeciall manner in his Temple. Repl. If Christs humane nature be not adorned with divine properties, it followeth, that there is no difference between Chriſt and other Saints: For no other difference can be found, but the equalling of his manhood with his God-head. For the difference between Christ and the Saints, is either in ſubſtance and eſſence, or in properties: but not in ſubſtance; becauſe the whole God-head dwelleth as well in the Saints, as in Christ: Therefore in properties. Anſw. We deny that there is any difference between Chriſt and the Saints either in ſubſtance, or in properties, or gifts: for this enumeration or reckoning is not perfect and complete. There is wanting a third difference, wherby Chriſt is diſtinguiſhed from all Saints, namely, the ſecret perſonall union of both natures, which is in Chriſt, not in the Saints. For in Chriſt dwelleth the fulneſſe of the God head bodily; ſo that Chriſt-man is God, and Chriſt-God is man: and thus the God head dwelleth not in the Saints. Repl. It is ſaid, God hath given him a name above every name. Anſ. 1. God hath given him ſuch a name, that is, together with his God-head: For as the God-head, ſo the properties of the God-head were given him of the Father.Three peſtilent weeds growing in the Ubiquitaries garden. 2. God gave ſuch a name to him, that is, to Chriſt man by perſonall union, not by any exequation or equalling of both natures. For as the God-head ſo are the properties thereof given. By theſe three objections it appeareth, that the Ubiquitaries (of whom theſe things are brought) fall into foule errours. Neſtorianiſme Into the errour of Neſtorius, becauſe they ſunder the united natures in Christ, whilſt, inſtead of the union of the natures, they ſubſtitute the exequation and equalling, or the operation and working of one by the other. For two things, two ſpirits, and two natures may be equalled, or mutually work one by another without perſonall union. Iuty chianiſme. Into the errour of Eutyches, becauſe they confound the ſame natures. Artianiſine. They diſarme us of thoſe weapons, wherewith we ſhould fight againſt Arians and Sabellians. For they doe foulely enervate and weaken all thoſe places, which prove Chriſts divinity, by drawing them to the equalling of his humane nature with his divine.

3. Wherefore Chriſt aſcended into heaven.

CHriſt aſcended, firſt, for his owne and his Fathers glory. For his Fathers and his owne glory. Epheſ. 4.10. Phil. 29.10, 11.For, He was to have a celeſtiall Kingdome: Therefore he might not abide in earth. He that deſcended, is even the ſame that aſcended farre above all heavens, that he might fill all things. Wherefore God hath alſo highly exalted him; that at the name of Jeſus every knee ſhould bowe, and that every tongue ſhould confeſſe, that Jeſus Christ is the Lord, unto the glory of God the Father. 2. It was meet that the head ſhould be glorified with excellency of gifts above all the bleſſed, as being the members of that head: which could not have been done in earth.

For our ſakes.He aſcended in reſpect of us, and that for foure cauſes: To make interceſsion for us. Rom. 8.3, 4.That he might gloriouſly make interceſſion for us. Chriſt is at the right hand of God, and maketh interceſſion for us. Now, he maketh interceſſion for us: 1. By the worth of his ſacrifice already offered: which is ſo great, that the Father in regard thereof ought to receive us into favour. 2. By his owne will, whereby he unceſſantly deſireth, that the Father ſhould receive us into favour at the view and remembrance as it were of the ſacrifice performed by him in his body. 3. By the conſent of the Father, approving this will and deſire of the Sonne, accepting the value of his ſacrifice as a ranſome for our ſins, and together with his Son, receiving us into favour. On this wiſe doth Chriſt by his interceſſion apply unto us the benefits and merits of his death. To this application, was required his whole glorification, the parts whereof are his Reſurrection, Aſcenſion, and Seſſion at the right hand of the Father. Object. He made interceſſion for us alſo on earth. Anſw. This interceſſion was made, in reſpect of the interceſſion to come. For of that condition he made interceſſion before, that, having accompliſhed his ſacrifice upon earth, he ſhould preſent himſelfe for ever a Mediatour in the celeſtial Sanctuary. That we might alſo aſcend. John 14.2, 3. That we might alſo aſcend, and might be aſſured of our aſcenſion. I will prepare you a place. In my Fathers houſe are many dwelling places, that is, places to abide for ever: for he ſpeaketh of continuing. Chriſt aſcended: Therefore ſhall we alſo aſcend. The conſequence is good, becauſe he is the head, and we the members: alſo he is the firſt-begotten amongſt many brethren. That he might ſend the holy Ghoſt. John 16.7. That he might ſend the holy Ghoſt, and by him gather, comfort, and defend his Church from the Divell, unto the worlds end. If I go not away, the Comforter will not come unto you. Which (holy Ghoſt) he ſhed on us abundantly through Jeſus Chriſt our Saviour.

Object. He gave the holy Ghoſt both before, and after his reſurrection: wherefore he went not for that cauſe away, as to ſend the holy Ghoſt. Anſw. He had given him indeed before, but not in ſuch plentifull manner, as in the dayes of Pentecoſt. That ſending of the holy Ghoſt, which was from the beginning of the world in the Church, was done in reſpect of Chriſt to come, who ſhould at length reigne in humane nature, and give largely and in abundant manner the holy Ghoſt. Before his aſcenſion he gave him not in ſuch plenty, becauſe of the decree of God, who purpoſed to doe both by man glorified: And the ſending of the holy Ghoſt was the chiefe part of Chriſts glory. Therefore it is ſaid, As yet was not the holy Ghoſt, that is,John 7.39. the wonderfull and plentifull ſending of the holy Ghoſt, becauſe Chriſt was not as yet glorified. Except I go away, the Comforter ſhall not come unto you. John 16 7. This was the cauſe why the ſending of the holy Ghoſt was deferred untill the aſcenſion. 4. That he might promiſe for us in the ſight of God, that he would bring to paſſe, that we ſhould no more offend.

4. What is the difference between Christs aſcenſion and ours.

CHriſts aſcenſion and ours agree, 1. In that it is to the ſame place.They agree. For we ſhall aſcend into the ſame place whither he aſcended. 2. In that alſo it is to be glorified. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory. But they differ,John 17.24. They differ. 1. Becauſe Chriſt aſcended by his own power and vertue: we not by our own, but by his. No man hath aſcended into heaven (that is by his own proper vertue) but the Son of man. We ſhall aſcend by, and for him. I go to prepare you a place. I will that they which thou hast given me, be with me,John 3.13. John 14.2. & 17.24. even where I am. 2. He aſcended to be head: we to be his members. He to glory agreeable for the head: and we ſhall aſcend to glory fit for members. He aſcended to ſit at the right hand of the Father; we to ſit indeed in his and his Fathers throne, but that only by a participation: not in the ſame degree and dignity with him. To him that overcometh, will I grant to ſit with me in my throne, even as I overcame, Revel. 3.11. and ſit with my Father in his throne. Chriſt therefore aſcended as head of the Church: we ſhall aſcend as members of this head, that we may be partakers of his glory. 3. Chriſts aſcenſion was the cauſe of our aſcenſion: but it is not ſo of the contrary. 4. Whole Chriſt aſcended: but not the whole of Chriſt: becauſe he aſcended as touching his humane nature only, and not as touching his divine, which alſo is on earth: But the whole of us ſhall aſcend, becauſe we have only a finite nature; and that but one.

ON THE 18. SABBATH.Queſt. 49. What fruit doth the aſcenſion of Chriſt into heaven bring us?

Anſw. Firſt, that he maketh interceſſion to his Father in heaven for us1 John 2.1. Rom. 8.34.. Next, that we have our fleſh in heaven, that we may be confirmed thereby, as by a ſure pledge, that it ſhall come to paſſe, that he who is our head, will lift up his members unto himJohn 14.2. & 17.24. & 20.7. Epheſ. 2.6.. Thirdly, that he ſendeth us his Spirit inſtead of a pledge between him and usJohn 14.16. & 16 7. Acts 2.33. 2 Cor. 1.21. & 5.5., by whoſe forcible working we ſeek after, not earthly, but heavenly things, where he himſelfe is ſitting at the right hand of GodCol. 3.1..

The Explication. 5. What are the fruits of Chriſts aſcenſion?

1 His interceſsion; which hath three parts. THe chiefe fruits of Chriſts aſcenſion, are: firſt, His interceſſion; which ſignifieth, 1. The perpetuall vertue and ſtrength of Christs ſacrifice. 2. Both wils in Christ, both humane and divine, propitious and favourable unto us, whereby he will that for his ſacrifice we be received of his Father. 3. The aſſent of his Father, approving this his Sons will, and accepting of the value of his ſacrifice as a ranſome for our ſins: and as the Father receiveth us, ſo doth he alſo. In ſum, it is the will both of the Father and the Son, that Chriſts oblation and ſacrifice ſhould be available unto us for ever. Object. But before Chriſts aſcenſion, yea before his coming, there was interceſsion. Anſ. 1. That depended of this which was to be after the aſcenſion; that is, it was made in reſpect of his interceſſion to come, as alſo the whole receiving into favour from the beginning of the world. For he our Mediatour, made interceſſion before, with this condition, that he, accompliſhing his ſacrifice,Hebr. 5.6. ſhould appear for ever in the heavenly Sanctuary. Thou art a Prieſt for ever after the order of Melchiſedech. 2. That interceſſion in the Old Teſtament was not ſuch as it is now in heaven. For in the Old Teſtament the Mediatour made interceſſion for the worth of his ſacrifice and ranſome one day hereafter to be paid: and the Father received the Fathers of the old Church into favour, in regard of this ranſome afterwards to be paid: but now he receiveth us for Chriſts ranſome already paid. So alſo ſins in the time of the Law were remitted, and the holy Ghoſt given, for the ſacrifice which was to come: but now both theſe are ſealed unto us for Chriſts ſacrifice already performed. And the value of Chriſts ſacrifice continueth for ever, becauſe,Hebr. 10.14. With one offering he hath conſecrated for ever them that are ſanctified. And the ſurceaſe of Chriſt from offering any moe ſacrifices, is no argument of an imperfect, but rather of a perfect ſacrifice. For if he ſhould often ſacrifice after the manner of the Levitical Prieſts, he ſhould therefore ſacrifice often, becauſe he is not able with one ſacrifice to make perfect them which come unto God. But he made all perfect with one ſacrifice: wherefore he now executeth the office of his Prieſthood, not by often offering and meriting, but by often applying to us (through the infinite worth of his ſacrifice) grace, righteouſneſſe, and his holy ſpirit; which is a weightier work, than if he iterated his ſacrifice. Our aſcenſion into Heaven. John 14.2. Our glorification or aſcenſion: For ſeeing Chriſt our head is aſcended, we are certaine, that we alſo ſhall aſcend into heaven, as being his members. I go to prepare a place for you. And though I go to prepare a place for you, I will come againe, and receive you unto my ſelfe, that where I am, there may yee be alſo. Object. But Elias and Enoch aſcended before Chriſt: Therefore Chriſt is not by his aſcenſion the cauſe of our aſcenſion. Anſw. They aſcended in reſpect of Chriſts aſcenſion, which was to come. Chriſts aſcenſion and glorification, is the cauſe and example of our aſcenſion and glorification; becauſe, except he were glorified, we ſhould not be glorified. For the Father hath decreed to give us all things by the Meſſias, and hath put all things in his hands. And how ſhould Chriſt have given us a Kingdome, except himſelfe firſt, as being the firſt-borne, had taken poſſeſſion thereof? but for this cauſe alſo he aſcended into heaven, that he might there reign: Therefore he will tranſlate his Citizens thither. And ſeeing wee are his members, and he our head is already aſcended, and glorified: Therefore ſhall we alſo aſcend, and be glorified. Where I am, there ſhall alſo my ſervant be. John 12.26. & 14.3. I will receive you unto my ſelfe, that where I am, there may yee be alſo.

The ſending of the holy Ghoſt. The ſending of the holy Ghoſt, by whom he gathereth, comforteth, and defendeth his Church to the worlds end. Hee was given alſo to the godly which were under the Law, before Chriſts aſcenſion and coming. But that was, 1. In reſpect of this aſcenſion and glorification of Chriſt, which was then to come, and whereof that ſending and powring out of the holy Ghoſt is not a fruit only, but alſo a part: and ſo in reſpect alſo of this ſending, which was now after Chriſts aſcenſion accompliſhed, the holy Ghoſt was given unto the godly in the Old Teſtament. 2. Now after Chriſts glorification it was given more abundantly, as in the day of Pentecoſt: that which alſo was fore-told; And it ſhall be in the laſt dayes, ſaith God, I will powre out my ſpirit upon all fleſh. Now,J el 2.28. Acts 2.17. that Chriſt did not powre out the holy Ghoſt in ſuch plenty before his aſcenſion, that befell only, as before was ſaid, in reſpect of the decree of God: For God would that the holy Ghoſt ſhould be given by the Meſſias, as well man as God: wherefore man alſo was to be glorified, who ſhould doe this. It is expedient for you, that I goe away; for if I goe not away, the Comforter will not come unto you: but if I depart, I will ſend him unto you. John 16.7. By the efficacy and working of this his ſpirit we ſeek things above, becauſe there is our treaſure, there are our goods; and that becauſe Chriſt hath therefore aſcended, that he might make thoſe good things ours, which were there long before. And this is the Apoſtles argument, Col. 3.1. There are other fruits alſo of Chriſts aſcenſion: For, Remiſsion of ſins. John 16.10. it is a teſtimony, That our ſins are fully pardoned us, who doe beleeve. For except hee had ſuffered the puniſhment for ſins, he could not have entered into the throne of God: For where ſinne is, there is death alſo. Hee ſhall reprove the world of righteouſneſſe, becauſe I goe to my Father. Conqueſt or victory over death. It is a teſtimony, That Chriſt is indeed Conquerour of death, ſinne, and the Divell. The comfort of the Church. John 16 7. Eph. 4 8. It is a teſtimony, That wee ſhall never be left destitute of comfort: becauſe he therefore aſcended, to ſend the holy Ghoſt. If I goe not away, the Comforter will not come. When hee aſcended up on high, hee led captivity captive, and gave gifts unto men. The defence of the Church. It is a teſtimony, That Chriſt will for ever defend us, becauſe wee know that our head is a glorious head, and placed above all principalities.

The meaning of the Article, He aſce ded into heaven.Now what it is to beleeve in Jeſus Chriſt, which aſcended into heaven? Anſw. It is to beleeve, 1. That he did truly, and not in ſhew only aſcend into heaven, and now is there reſident in his humanity; and, ſitting at the right hand of his Father, untill he thence returne unto judgment, would be called on by us. 2. That he hath aſcended for our ſakes, and now appeareth in the preſcence of God, maketh interceſſion for us, ſendeth us his holy Spirit, and will one day take us unto himſelfe, that wee may be where he is, and reigne with him in glory.

Queſt. 50. Why is it further ſaid, He ſitteth at the right hand of God?

Epheſ. 1.20, 21, 22, 23. Col. 1.18., by whom the Father governeth all things Anſ. Becauſe Chriſt therefore is aſcended into heaven, to ſhew thereby, that he is Head of the ChurchMat. 28.18. John 5.22..

The Explication.

Chriſts ſitting at Gods right hand, differeth from his aſcenſion: TO ſit at the right hand of God, and, to aſcend into heaven, are things different: for one may be without the other. Wherefore this Article differeth three waies from the former: In order.Becauſe in this Article is declared the end of his aſcenſion: For Chriſt did therefore aſcend into heaven, that he might ſit at the right hand of the Father. In continuance.Becauſe Chriſt ſitteth alwaies at the right hand of the Father, but into heaven he aſcended but once. In end. The Angels do aſcend, and we ſhall alſo aſcend into heaven; but yet neither they, nor we ſhall ſit at the right hand of God. For, To which of the Angels ſaid God at any time, Sit at my right hand, Heb. 1.13. untill I have made thine enemies, thy foot-stoole? much leſſe did God ſay thus unto any man, Chriſt alone excepted. The Queſtions of Chriſts ſitting at the right hand of the Father, are: 1. What the right hand of God ſignifieth in the Scriptures. 2. What it is to ſit at GODS right hand. 3. Whether Chriſt did alwaies ſit at Gods right hand. 4 What are the fruits of Chriſts ſitting at the right hand of the Father.

1. What the right hand of God ſignifieth.

THe right hand, as alſo other members, are attributed unto God by an Anthropopathy, or reſemblance after the maner of men: and in Scripture the right hand of God ſignifieth, 1. The omnipotency, or exceeding vertue of God: Him hath God lift up with his right hand,Acts 5.31. Pſal. 118.16. Exod. 15.6. to be a Prince and a Saviour: The right hand of the Lord hath done valiantly. Thy right hand, O Lord, hath bruiſed the enemy. 2. It ſignifieth perfect glory, perfect dignity, and full divine majeſty, and in this ſenſe it is here taken.

2. What it is to ſit at Gods right hand.

TO ſit at Gods right hand, is to be a perſon equall to God in power and glory, by whom the Father worketh immediately, and governeth all things. They commonly define it to be, to reigne in equall power and glory with the Father. That is true indeed of Chriſt: for he doth all things likewiſe as doth the Father, and is endued with the ſame power with the Father, which alſo he exerciſeth. But the Son hath alwaies ſo reigned: and the ſame agreeth alſo to the holy Ghoſt, who yet is not ſaid in the Scripture to ſit, neither doth ſit at the right hand of the Father; becauſe the Father doth not governe all things, eſpecially his Church, immediately by the holy Ghoſt, but by the Son. Wherefore this definition, which is commonly received, is not ſufficient and perfect. Some confound his ſitting with his aſcenſion, and ſay it is all one: But we have already ſhewed and proved a difference; and it is abſurd, that in ſo ſhort a Confeſſion ſhould be an idle ſpeaking of the ſame thing twice. This phraſe of ſpeech is taken from the cuſtome of Kings,Whence the phraſe of Chriſts ſitting at Gods right hand ariſeth. who place thoſe, whom they honour, at their right hand and have their aſſiſtant aſſeſſors, to whom they commit the power of government: So Chriſt is ſaid to ſit at the right hand of the Father; becauſe the Father will rule and governe by him immediately all things both in heaven and earth. This Seſſion therefore is the ſupreme dignity and glory given by the Father unto Chriſt after his aſcenſion: Or, the peerleſſe exaltation of the Mediatour in his Kingdome and Prieſt-hood.

Chriſt alone ſitteth then at the right hand of God the Father; that is, he is that Mediatour and perſon omnipotent, by which the Father governeth all things immediately: but eſpecially, by which he defendeth the Church againſt her enemies. And this glory and Seſſion of Chriſt at the right hand of the Father,Foure things wherein Chriſts ſitting at Gods right hand conſiſteth. is, 1. The perfection of Christs divine nature, that is, the equality of the Word with the Father, which he did not then receive, but ever had. Which his Divinity, though for the whole time of his humiliation it lay hidden and undiſcried; yet it afterwards ſhewed forth it ſelfe with power and majeſty. 2. The perfection and exaltation of Chriſts humane nature. This perfection compriſeth, 1. The perſonall union of the humane nature with the Word;Col. 2.9. In him dwelleth all the fulneſſe of the God-head bodily. 2. The excellency of gifts; wiſdom, power brightneſſe, glory, majeſty, and other graces far greater and more in number, than are beſtowed on all men or Angels and therefore in which he far excelleth both men and Angels.Joh. 1.16. & 3.34. Of his fulneſſe have all we received God giveth him not the ſpirit by meaſure, 3. The perfection or the excellency of the office of the Med atour, that is, the Propheticall, Prieſtly and Royall function, which Chriſt now (as the glorified head of his Church) doth in his humane nature gloriouſly exerciſe in heaven: For now he is our glorious interceſſor, he is the glorious giver of the holy Ghoſt, and the mighty preſerver and defender of his Church. This excellency of Chriſts office is the very exalting of Chriſt in all his functions: that is, the laying down of the infirmity of Chriſts humane nature, and the perfection of glory: which was due unto Chriſt, both in reſpect of his office, as being a Prophet, King, and Prieſt; and in reſpect of his perſon, as being God.Mat. 28.18. All power is given unto me both in heaven and earth. 4. The perfection of Chriſts honour, that is, the adoration, worſhip and reverence, which equally, as to the Father, is yielded unto Chriſt both of Men and Angels, becauſe he is adored and magnified of all, as the Lord and Prince of all. Let all the Angels of God worſhip him. Pſal. 97.7. Heb. 1.6. Phil. 2.9. Hee hath given him a name above every name. By theſe and the like ſpeeches are ſignified the parts of Chriſts ſitting at Gods right hand. But the name, whereof is ſpoken in the words of the Apoſtle before alledged, is the excellency of the perſon and office of Christ, and a declaration of both by his viſible majeſty, that all may be forced to confeſſe, that this is the King, by whom God ruleth all things. So alſo did Stephen ſee him ſtanding on Gods right hand, adorned with viſible majeſty and glory, and worſhipped him. Chriſt had ſome parts alſo before of his excellency, both of his office, and of his perſon, but he then came to the full perfection of all, when being taken up into heaven, hee was placed at the right hand of the Father.

A more full deſcription of Chriſts ſitting at Gods right hand.By theſe parts now of Chriſts ſitting at the right hand of the Father, the definition of his ſitting may be made more full in this wiſe: When Chriſt is ſaid to ſit at the right hand of the Father, he is ſaid, to have the ſame and equall power with the Father: To excell all Men and Angels in his humane nature, both in gifts beſtowed on him more and greater than on them, as alſo in viſible glory and majeſty: To ſhew himſelfe Lord of Men and Angels, and of all things that are created: in the name of the Father, To rule and adminiſter immediately his Kingdom in heaven, and the whole world, and chiefly, To govern by his power immediatly the Church: Laſtly, To be acknowledged and magnified of all, as chief Lord and Head. But how, and how many waies Chriſt is called our Head, hath been heretofore fully handled in the 32. Queſtion of the Catechiſme.Chriſt may be ſaid to ſit at Gods right hand in reſpect of both natures. 1. How in reſpect of his humanity. The Seſſion therefore at the right hand of God, is, the honour not of the Father, or the holy Ghoſt, but proper to the Son alone: and is indeed the laſt degree and conſummation of honour, which the Son obtained in both natures, but diverſly in each of them. For, in reſpect of his humane nature, it is a reall communication of heavenly gifts, or perfect glory, which the humane nature or man-hood of Christ injoyed not before the aſcenſion: But, as concerning his divinity, his ſeſſion at the right hand of God is no change thereof;2. How in reſpect of his divinity. but a bare laying aſide that humiliation, whereunto it had ſubjected it ſelfe; and a manifestation of that glory which he had alwaies with the Father, and had concealed in the time of his humiliation; and a title of full and free challenge, whereof the God-head in the aſſumption of humane nature had as it were diſcharged it ſelfe: For as the God-head humbled it ſelfe, ſo alſo it was againe exalted and placed at the right hand of the Father; namely,John 17.5. it was gloriouſly manifested in the fleſh. Father, glorifie me, &c.

Many objections are by this definition refuted: As, 1. The holy Ghoſt alſo is equall with God the Father: Therefore we may truly ſay, that hee alſo ſitteth at the right hand of the Father. Anſ. It doth not follow; becauſe the reaſon is grounded on an ill definition: For although the holy Ghoſt be (as well as the Father and the Son) Head, and Lord, and Ruler of the Church; yet doth it not agree to the holy Ghoſt, but to Christ alone, to ſit at the right hand of the Father: becauſe hee alone took humane nature, was humbled, dead, buried, roſe againe, aſcended, and is Mediatour. And further, the Father worketh immediatly by the Son only: but by the holy Ghoſt the Father doth not work immediatly, but through the Son. For the ſame order is to be kept in their operation and working, which is in the perſons. The Father worketh not By himſelfe, but Of himſelf, becauſe he is of none: The Son worketh By himſelf, not Of himſelf, becauſe he is begotten of the Father: The holy Ghoſt worketh by himſelf, but from the Father and the Son, from whom he doth proceed: Therefore the Father worketh immediatly by the Son; becauſe the Son is before the holy Ghoſt, yet not in time but in order: but mediatly the Father worketh by the holy Ghoſt: and therefore the Son, the Mediatour, is rightly ſaid to ſit at the right hand of the Father, but not the holy Ghoſt. Obj. 2. Chriſt before his aſcenſion was alwaies the glorious Head and King of the Church: Therefore he cannot now be firſt after his aſcenſion, ſaid to ſit at Gods right hand. Anſ. Again, this reaſon alſo is grounded upon a bad definition. Chriſt was alwaies glorious, but hee was not alwaies advanced and exalted in the office of the Mediatourſhip, to wit, in his Kingdome and Prieſthood. Now firſt he began to have the conſummation and perfection of glory, which before he had not: that is, gloriouſly to rule and adminiſter his Kingdome and Prieſt-hood in the heavens. Obj. 3. Christ ſaith; To him that overcometh will I grant to ſit in my throne with me: Therefore we alſo ſhall ſit at the right hand of the Father. Anſ. We ſhall ſit there by participation of glory: where this muſt be alſo granted, that the ſame is the throne of the Father and the Son. In the ſame throne many may ſit, but not in the ſame dignity, but ſome in higher room, and ſome in lower. Many Counſellers ſit neer the Prince; but the Lord Chancellour only ſitteth at his right hand. And ſo Chriſt will not give that chief dignity and glory given him of his Father unto any other. Repl. But to ſit at Gods right hand, is alſo to live gloriouſly and bleſſedly: and this agreeth to us. Anſ. This is not a full and ſufficient d finition; becauſe a bleſſed life agreeth both to us and Angels: but the ſitting at Gods right hand doth not. Whereupon, theſe Articles were adjoyned together; He aſcended into heaven: Hee ſitteth at the right hand of God the Father.

3. Whether Chriſt did alwaies ſit at the right hand of God.

THis Queſtion ſhould not be needfull, except mens curioſity had made it ſuch. To the explication whereof is required the diſtinction firſt of natures, then of time.

Now as concerning Chriſts divinity: 1. That alwaies ſitteth at the right hand of the Father,How Chriſt alwaies ſate at the right hand of the Father, according to his divinity. as ſitting ſignifieth an equall power and honour: which Chriſt hath, even the ſame with the Father. For Chriſts divine nature was from everlaſting equall with the Father in honour and power. Likewiſe, as, To ſit at the right hand of the Father, ſignifieth, To be the head of the Church: For by the Word the Father did from the beginning alwaies preſerve the Church, as alſo by him he created all things. In this ſenſe Chriſt was placed by his eternall generation at the right hand of the Father. 2. Chriſt, according to his Divinity alſo, doth ſo ſit at the right hand of the Father, as hee was ordained to this his office of Mediatourſhip from everlaſting. For hee was from everlaſting ordained to the Mediatourſhip, yea even according to his divinity. 3. He doth alwaies ſit, according to his divinity, at the right hand of God, in that he begun from the very beginning of the world, to execute, and hath executed this his office. How he ſate not alwaies according to it, but was there placed. And Chriſt, according to his divinity, was in this reſpect after his aſcenſion into heaven, placed at the right hand; in that his divinity then began to ſhew it ſelfe glorious in his body: which in the time of his humiliation had hid it ſelfe from being openly manifeſted and declared. For in the time of his humiliation, which was when he lived on earth, his God-head alſo had humbled it ſelfe, not by making it ſelfe weaker: but by hiding it ſelf onely, and not ſhewing it ſelfe abroad: Therefore thus Chriſt alſo according to his divine nature, was placed at his Fathers right hand, namely, by laying downe that humility, which he took on him for our ſake, and by ſhewing forth that glory, which hee had with his Father before the foundations of the world were laid (but had hid the ſame in the time of his humiliation): not by adding any thing unto it, which it had not before, neither by making it more bright and powerfull, neither by manifeſting and declaring it before God, but unto men, and by uſing fully and freely his right and authority; which right and authority, Chriſts humanity had as it were laid downe in the taking up and aſſumption of humane nature:John 17.5. Therefore hee ſaith; Now glorifie mee, thou Father, with thine owne ſelfe, with the glory which I had with thee before the world was. This glory he had not with men: Therefore he prayeth, that as he had it alwaies with the Father, ſo he might manifeſt it unto men. Wherefore this is not to be taken, as if the Word received any change or alteration of his God-head: but in that ſenſe only which hath been ſaid.

Now, as concerning Chriſts humane nature; according to it he was then firſt placed at the right hand of the Father, when he aſcended into heaven: then he attained to his glorification, when he received that, which before he had not.Luke 24.26. For thus it behooved Chriſt to ſuffer, and ſo to enter into his glory.

The Ubiquitaries arguments drawn from Chriſts ſitting at his Fathers right hand.Object. 1. Hee that ſitteth at Gods right hand is every-where. Chriſt ſitteth at Gods right hand: Therefore hee is every-where. Anſ. This reaſon wee grant in reſpect of the communicating of the properties to the perſon. But if it be further concluded, that according to the fleſh he is is every-where, there will be more in the concluſion, than was in the premiſſes.

Object. 2. The right hand of God is every-where. Chriſts humane nature ſitteth at the right hand of God: Therefore his humane nature is every-where. Anſ. We deny the conſequence of the whole reaſon: becauſe there are foure termes in this Syllogiſme: For, The right hand of God, and, To ſit at the right hand of God, is not all one. The Minor ſhould thus proceed: The humane nature is the right hand of God: But ſo it is falſe. Neither yet is the Major ſimply true, that he which ſitteth at Gods right hand, ſitteth every-where. For apart of the ſitting at Gods right hand, Acts 7.56. is alſo that viſible glory and majeſty, wherewith Chriſts humane nature was endowed, and wherewith Stephen beheld him indued in heaven. This is not every-where, but only in that place, where his body is ſeated and remaineth.

Obj. 3. He aſcended into heaven, to fill all things, that is, with the preſence of his fleſh. Epheſ. 4.10, Anſ. It is a fallacy in miſconſtruing the word. He aſcended to fill all things, that is, with his gifts and graces, not with his fleſh, bones and skin. Theſe are the monſters and dotings, whereby the Divel carrieth Gods glory into deriſion. Repl. That nature which hath received omnipotency, is every-where: Christs humanity hath received omnipotency: Therefore it is every-where. Anſ. The nature which hath received omnipotency by a reall transfuſion and communication of the properties, is every-where: but not that which hath received it by perſonall union only, as the humane nature of Chriſt. But yet notwithſtanding many things have been beſtowed by reall transſuſion on Chriſts humanity: to wit, other qualities, than which he had on the Croſſe, and in his humiliation. Likewiſe far more and greater gifts than thoſe, which are beſtowed either on Angels or on Men, were heaped on Chriſts humane nature after his aſcenſion: and in reſpect of thoſe gifts beſtowed on him, Chriſt is placed, according to his humane nature, at the right hand of his Father; but according to his Divinity, he is placed at the right hand of the Father, as he being glorified, and taken up into heaven, hath ſhewed forth the ſame in his fleſh and hath attained unto the perfection of glory, or the higheſt degree of glorification, as touching his humanity.

ON THE 19. SABBATH.Queſt. 51. What profit is this glory of our head Chriſt unto us?

Anſ. Firſt, that through his holy Spirit, he powreth upon us, his members, heavenly gracesActs 2.33. Epheſ. 4.10. Then, that he ſhieldeth and defendeth us by his power againſt all our enemiesPſal. 2.9. & 110.1, 2. John 10.28. Epheſ. 4.8.

The Explication. 4. What are the fruits of Chriſts ſitting at the right hand of the Father.

THe fruits of Chriſts ſitting at the Fathers right hand, are all the benefits of the Kingdome and Priest-hood of Christ glorified: As, 1. His interceſſion for us. 2. The gathering, governing and guarding of the Church by the Word and Spirit. 3. His defending of the Church againſt her enemies. 4. The abjection and deſtruction of the enemies of the Church. 5. The glorification of the Church, and aboliſhment of all infirmity, whereunto it was enthralled. Theſe fruits of Chriſts ſitting at the right hand of God ariſe out of the office and perſon which he ſuſtaineth.The benefits of the Kingdome of Chriſt glorified. The fruits or benefits of the Kingdome of Chriſt glorified, are, that he ruleth us by the miniſtery of the Word, and the holy Ghoſt, that he preſerveth his miniſtery, that he giveth his Church reſting places, and is forcible by doctrine in converting the choſen: that he will at length raiſe up from the dead his choſen and elect, aboliſh all their infirmites, glorifie them, wipe away all teares from them, enthronize them in his throne, and make them Prieſts and Kings unto his Father.The benefits of the Prieſt-hood of Chriſt glorified. The fruit of the Prieſt-hood of Chriſt glorified, is, that he appeareth, preſenteth himſelfe, and maketh requeſt and interceſſion for us in heaven, and that forcible, ſo that the Father denieth us nothing through the vertue and force of his interceſſion. Hence ariſeth that conſolation and comfort: Becauſe our King and Head, our fleſh and our brother ſitteth at the right hand of the Father; therefore hee ſhall give unto his Citizens a rich treaſure, even his holy Spirit: Therefore hee ſhall at length glorifie and quicken us his members: Therefore he ſhall powre out plentifully on us his celeſtiall bleſſings, that is, a true acknowledgement of God, faith in him, repentance of our ſins, and all other Chriſtian vertues; and all this ſhall he perform unto us, both in reſpect of his brotherly love, as alſo in regard of his office, who is our Head. Becauſe alſo we have ſuch an High-Prieſt, which is ſet down at the right hand of the Father, there is no cauſe why we ſhould doubt at all of our ſalvation: he ſhall keep it ſafe for us, and at length moſt aſſuredly and certainly beſtow it upon us. No man ſhall pluck my ſheep out of my hand. John 10.28. & 17.24. I will that they which thou haſt given mee, be with mee, even where I am.

The meaning of this Article, He ſitteth, &c.Now what ought each mans particular application of this Article touching Chriſts ſitting at the right hand of the Father be? Anſ. Even this; I beleeve, that Chriſt, now poſſeſſed of ſupreme divine majeſty, maketh interceſſion for mee and all the Elect, and applyeth unto us his ſacrifice, that by him, and for his ſake, the Father may give unto me life eternall: alſo that hee governeth and protecteth me in this life againſt the Divel and all danger, and will at length glorifie me, and endow me with life everlaſting.

Queſt. 52. What comfort haſt thou by the coming againe of Christ to judge the quick and the dead?

Anſ. That in all my miſeries and perſecutions I look with my head lifted up, for the very ſame, who before yielded himſelfe unto the judgement of God for me, and took away all malediction from me, to come Judge from heavenPhil. 3.20. Luke 21.28. Rom. 8.13. Tit. 2.13. 1 Theſſ. 4.16., to throw all his and mine enemies into everlaſting painesMat. 25.41. 2 Theſſ. 1.6, 7., but to tranſlate mee, with all his choſen, unto himſelf, into celeſtiall joyes and everlaſting gloryMat. 25.34..

The Explication.

IN this Article three Common-places fall in one, and meet together, which are divers in themſelves; namely, of Christs ſecond coming, of the end of the world, and of the laſt judgement. Of theſe places wee will ſpeak joyntly, as which are linked between themſelves; yet ſo that we chiefly handle that of the laſt judgement. For to little purpoſe were it for us to thinke of Chriſts ſecond coming, except wee did further conſider, to what end he ſhould come. The chief Queſtions of the laſt judgement are:

1. Whether there ſhall be any judgment. 2. What that judgement is. 3. Who ſhall be Judge. 4. Whence, and whither hee ſhall come to judge. 5. How he ſhall come. 6. Whom he ſhall judge. 7. What ſhall be the ſentence and execution of this judgement. 8. For what cauſes this judgment ſhall be. 9. When it ſhall be. 10. Why God would have us certaine of the laſt judgement. 11. Why he would not have us certain of the time. 12. Why God deferreth that judgement. 13. Whether it is to be wiſhed for.
1. Whether there ſhall be any judgement.

THis Queſtion is neceſſary: For the Scripture alſo hath fore-told, that there ſhall come in the later times mockers, who ſhall account this Article for a fable. Where is the promiſe of his coming? For ſince the Fathers dyed, 2 Pet. 3.4. all things continue alike from the beginning of the Creation. The laſt judgement cannot indeed be demonſtrated out of Philoſophy: but neither is there any thing in Philoſophy againſt it. But the whole certainty thereof is grounded on divine Prophecies,The certainty of the laſt judgement is not to be ſought in Philoſophy, but in Divinity. or on the Doctrine of the Church. For, although the Philoſopher perhaps would ſay ſomewhat, as ſeeing a little through a miſt: as, That it ſhould goe well with the good, and ill with the evill; and, That it is not likely, that man was born to this miſery: yet, by reaſon that man hath loſt the knowledge of the righteouſneſſe, goodneſſe, and truth of God; wee cannot know out of Philoſophy, that any judgement ſhall be: much leſſe with what circumſtances it ſhall be. The arguments which Philoſophy yieldeth, are forcible indeed in themſelves, but are not made knowne but in Divinity: and therefore the arguments themſelves are only made forcible and of ſtrength in Divinity. Wherefore, wee will draw reaſons and proofes out of Divinity, or the Doctrine of the Goſpel, by which it may appeare that there is a laſt judgement.

Six proofes of the laſt judgement. The firſt proofe is drawne from expreſſe and plaine teſtimonies of ſacred Scriptures: As out of the Prophecy of Daniel, As I beheld in viſions by night, behold, Dan. 7.13. one like the Sonne of Man came in the clouds of heaven, and approached unto the Ancient of dayes, and they brought him before him. And hee gave him dominion, and honour, and a kingdome, that all people, nations and languages ſhould ſerve him: his dominion is an everlaſting dominion, which ſhall never be taken away, and his kingdome ſhall never be deſtroyed. And againe a little before: The Ancient of dayes did ſit, whoſe garment was white as ſnow, and the haire of his head like the pure wooll, Verſ. 9, 10. his throne was like the fiery flame, and his wheeles as burning fire. A fiery flame iſſued and came forth before him, thouſands miniſtred unto him, and ten thouſands ſtood before him: the judgement was ſet, and the books opened. The beaſt was ſlaine, and his body deſtroyed, and given to the burning fire. Likewiſe, out of the prophecy of Enoch, alledged by the Apoſtle Jude:Jude 14, 15. Behold, the Lord cometh with thouſands of his Saints to give judgement againſt all men. Moreover, out of the ſermons of Chriſt, eſpecially in Mat. 24.25. Likewiſe, out of the ſermons of the Apoſtles:Acts 19 31. 1 Theſſ. 4.16. He hath appointed a day in the which he will judge the world in righteouſnes, by that man whom he hath appointed: whereof he hath given aſſurance to all men, in that hee hath raiſed him from the dead. The Lord himſelf ſhall deſcend from heaven with a ſhout, and with the voice of the Arch angel, and with the trumpet of God. It is appointed unto men that they ſhall once die, Heb. 9.27. and after that cometh the judgement. And I ſaw a great white throne, Rev. 20.11, 12. and one ſate on it, &c. And I ſaw the dead, both great and ſmall, ſtand before God; and the books were opened, and another book was opened, which is the book of life, and the dead were judged of thoſe things which were written in the books, according to their workes. Neither is the certainty of the laſt Judgement apparent only by theſe and the like plaine teſtimonies of Scripture, but is deduced alſo out of other places by good conſequence: and hence are made thoſe forcible arguments, which the Philoſophers ſaw but by a glimpſe. The ſecond proof is drawn from the end, whereunto mankinde was created. God neceſſarily obtaineth his end: but to this end did he create mankinde, that man ſhould be the image of God, and the everlaſting temple of God, wherein he ſhould be worſhipped: to whom he would communicate himſelfe, perfect wiſedome, righteouſneſſe and goodneſſe, and would impart his bleſſedneſſe: which, whereas it is now performed unto us, and ſeeing it cannot be that God ſhould create ſo moſt excellent a creature to perpetuall miſery, wee neceſſarily inferre that there ſhall be a change: For God will obtaine his end, and will not ſuffer the temple of the holy Ghoſt to be utterly conſumed of rottenneſſe. This bleſſedneſſe is a part of Gods image, according to which man was made: but this the Divel hath deſtroyed; therefore God ſhall reſtore it, who is mightier than the Divel. And although the end for which man was created, is hindered divers waies in this life, yet God will at ſome time obtain it. Wherefore, it is not only (as the Philoſphers reaſon) likely and probable, that man was not made for theſe miſeries: but it is alſo moſt certain, that the moſt excellent of all creatures was made to a better end. Wherefore there muſt needs be at length a change. By this argument is confirmed the happineſſe of our bodies; according to that of Saint Paul, Know you not that your body is the temple of the holy Ghoſt, 1 Cor. 6.19. which is in you? The third proof is taken from the justice, goodneſſe and truth of God, which requireth, that it may goe full well with the good, and with the evill full ill. Philoſophy knoweth not that God is ſo juſt, good and true, that hee will have the righteous to enjoy full and perfect bleſſedneſſe. But this cometh not to paſſe in this life: nay rather it goeth well with the wicked and evill, in this life: Therefore there muſt remaine another life, wherein this ſhall be. The holy Scripture uſeth this argument, as in S. Paul:2 Theſſ. 1.4, 6. It is a righteous thing with God, to recompence tribulation to them that trouble you. Remember that thou in thy life time receivedſt thy pleaſure, and likewiſe Lazarus paines: Luke 16.25. now therefore is he comforted, and thou art tormented. The fourth is taken from Gods decree, whereby he ordained and purpoſed with himſelfe from everlaſting to raiſe the dead. Wherefore God being unchangeable, will not cancell and revoke this his decree. A regiſter and copy thereof we reade in Ezekiel; and preſidents or examples we have Enoch,Chap. 3. . Elias and Chriſt: The fifth is taken from Gods omnipotency, whereby he is able to effectuate and accompliſh things contrary to reaſon. This argument Chriſt uſeth againſt the Phariſees:Mat. 22.29. Ye erre, not knowing the Scripture, nor the power of God. The ſixth is taken from the glory of God, ſith God created man that he ſhould magnifie him for ever; which cannot be, if there were no reſurrection nor judgement. All other proofs and arguments may be referred unto theſe.

2. What is the last judgement.

IN every wordly judgement are the Accuſed, the Accuſer, the Judge, the Cauſe, Examination, and Hearing of the cauſe, the Law, according to which judgement is given, the Sentence of abſolution, or condemnation, and the Execution thereof according to the Law. Worldly judgement then in generall, is an inquiſition or examination of a cauſe by an ordinary and lawfull Judge, according to juſt lawes; and a pronouncing of ſentence, and the execution thereof according to the juſt lawes. Now it is eaſie to define this laſt judgment of God, which he will execute by Chriſt. This Judge hath no need of inquiſition or examination of the cauſe, or of witneſſes, and accuſers, ſeeing he himſelfe will make the works of all manifeſt, becauſe he is himſelfe the ſearcher of hearts: Therefore there ſhall be only the Judge, and the offenders on whom ſentence ſhall be given, and the law; according to which, ſentence ſhall be given and executed. The definition of it is this: 1. The laſt judgement is a judgement which God ſhall exerciſe in the end of the world by Chriſt,The definition of the laſt judgment. who ſhall then viſibly deſcend from heaven in a cloud, in the glory and majeſty of his Father and Angels, by whom alſo then ſhall be raiſed from the dead all men, which have died ſince the beginning of the world, unto the end thereof: but the reſt, who are then living, ſhall be ſuddenly changed, and all preſented before the tribunall ſeat of Chriſt, who ſhall give ſentence on all, and ſhall caſt the wicked with the divels into everlaſting torments, but ſhall receive up the godly unto himſelfe, that they may, with him and bleſſed Angels, enjoy eternall happineſſe and glory in heaven:Acts 1.11. A more brief definition. Hee ſhall ſo come as yee have ſeen him goe into heaven. It may be defined more briefly on this wiſe: The last judgement ſhall be a manifeſtation of the hearts and inward thoughts of all men, and a declaration of all their actions, and a ſeparation of the juſt and unjuſt, who ever have lived, or ſhall live from the beginning of the world unto the end, proceeding from God by Chriſt: and a pronouncing of ſentence on theſe men, and an execution thereof, according to the doctrine of the law and Goſpel: the iſſue whereof ſhall be the perfect delivery of the Church, and the finall abjection of wicked men and divels into everlaſting puniſhment.

The confirmation of each part.The parts of this definition we will now in few words confirme: 1. The judgement ſhall be a manifeſtation of the juſt and unjuſt: For, the books ſhall be opened, that the ſecrets of hearts may be laid open. Rev. 20.12. 2. There ſhall be a ſeparation of the juſt and unjuſt: For, Chriſt ſhall place the ſheep on his right hand, but the goates on his left hand. 3. This manifeſtation and ſeparation ſhall be wrought of God by Chriſt. Mat. 25.28. If of God, then ſhall it be a moſt divine and juſt judgement: If God be unrighteous, how ſhall he judge the world? It ſhall be made and wrought by Chriſt: becauſe,Rom. 3.6. The Father hath committed all judgement to the Son. John 5.22. Acts 17.13. God hath appointed to judge the world by a man. 4. It ſhall be a pronouncing of ſentence; becauſe the judge ſhall ſay to them on his right hand, Come yee bleſſed of my Father: To thoſe on the left, Goe yee curſed into everlaſting fire, Mat. 25.34.41. which is prepared for the Divell and his Angels. 5. It ſhall be an everlaſting execution: And theſe ſhall goe into everlaſting fire, and the righteous into life eternall. 6. After this manner the wicked and the godly ſhall be judged according to the Law and Goſpel; that is, they ſhall be pronounced and declared juſt or unjuſt before the tribunall ſeat of Chriſt. For the abſolution of the juſt ſhall be principally according to the Goſpel, but ſhall be confirmed by the law: The condemnation of the unjuſt ſhall be principally by the law, but ſhall be confirmed of the Goſpel. Sentence ſhall be given on the wicked according to their owne merit: Sentence ſhall be given on the godly according to Christs merit, applied unto them by faith; a teſtimony and witneſſe of which faith ſhall be their workes: Therefore alſo ſhall the godly confeſſe, that the retribution of rewards cometh not by their merit, but by his grace: they ſhall ſay, When ſaw we thee hungring or thirſting? By nature we are all ſubject unto the wrath of God; but we ſhall be pronounced bleſſed of God,Mat. 25.37. not in Adam, but in the bleſſed ſeed, even in Chriſt: Therefore the ſentence ſhall be given according to the Goſpel.

Object. Ʋnto every man ſhall be given according to his workes: Therefore judgement ſhall be given to all, Rom. 2.6. not according to the Goſpel, but according to the doctrine of the Law. Anſ. In this ſenſe, ſhall be given alſo unto the elect according to their works: not that their works are merits, but in that they are the effects of faith. Wherefore then unto the elect ſhall be given according to their workes; that is, they ſhall be judged according to the effects of faith: and to be judged according to faith, is to be judged according to the Goſpel.Two cauſes why Chriſt will in the laſt ay ra her judge us according to the effects of faith, than according to faith. Now Chriſt ſhall rather judge according to workes, the effects of faith, than according to faith: 1. Becauſe he will have it known to others why he ſo judgeth; leſt the ungodly and condemned perſons might object, that he giveth us eternall life unjuſtly. He will prove by our works, the fruits of our faith, that our faith was ſincere and true, and that therefore we are ſuch as to whom life is due according to the promiſe. Wherefore he will ſhew them our works, and will bring them forth as reſtimonies to refute them, that we have in this life applied unto us Chriſts merit. 2. That we may have comfort in this life, that we ſhall hereafter, according to our works, ſtand at his right hand.

3. Who ſhall be Judge.

CHriſt ſhall be the Judge,John 5.22, 27. the ſame perſon which is the Mediatour. For the Father hath committed all judgement unto the Sonne, and hath given him power alſo to execute judgement, Acts 10.42. and 17.31 The Father and the holy Ghoſt ſhall judge by conſent and authority. in that he is the Sonne of Man. Hee hath committed all judgement unto the Sonne. Hee is ordained of God, a Judge of quick and dead. Hee will judge the world in righteouſneſſe, by that man whom hee hath appointed. Neither yet are the Father and the holy Ghoſt removed from this judgement. But Chriſt immediatly ſhall ſpeake and give ſentence, and that in his humane nature. And when hee ſpeaketh, God ſhall ſpeake, and when he judgeth God ſhall judge; not only becauſe he himſelf is God, but becauſe the Father ſhall ſpeak and judge by him. The judgement then ſhall belong unto all the three perſons of the God-head, as concerning their conſent and authority: but unto Christ, as touching the publiſhing and executing of the judgement. For Chriſt ſhall viſibly give ſentence of all,The Son by viſible pronouncing of ſentence. The Church by approbation. Luke 21.30 Foure cauſes why Chriſt-man ſhall judge the world. which ſentence he ſhall alſo together execute. The Church alſo ſhall judge, as touching the approbation and allowing of his judgement: as Chriſt ſaith, that the Apoſtles ſhall ſit on twelve ſeats, and ſhall judge the twelve tribes of Iſrael; that is, that they ſhall ſubſcribe unto Chriſts judgement, and ſhall approve his ſentence. Furthermore, the cauſes, why Jeſus Chriſt man, ſhall be Judge, are theſe: 1. Becauſe he muſt judge men; therefore he muſt be beheld of men as a Judge. But God is inviſible. 2. Becauſe God will have the Church glorified by the ſame Mediatour, by whom, and for whom it was justified. God will judge the world in righteouſneſſe, Acts 17.31. Mat. 24.30. John 5.27. by that man whom hee hath appointed. They ſhall ſee the Sonne of Man come in the clouds of heaven, with power and great glory. The Father hath given power to the Sonne to execute judgement, in that hee is the Sonne of Man. 3. That wee may have this comfort, to wit, that this Judge, whereas he is our Redeemer,Heb. 2.11. Epheſ. 5.30. Brother and Head, will be gracious unto us, and will not condemne thoſe whom he hath redeemed, and purchaſed with his bloud; nay, whom he hath vouchſafed to make his brethren and members. Theſe are the three things then which comfort us: 1. The perſon of the Judge; for he is our brother, and our fleſh. 2. The promiſe of the Judge; for he hath promiſed and ſaid, He that beleeveth in the Sonne, John 3.36. and 5.24. hath eternall life. Verily, verily, I ſay unto you, he that heareth my word, and beleeveth in him that ſent mee, hath everlaſting life, and ſhall not come into condemnation but hath paſsed from death unto life. 3. The finall cauſe or end of his coming to judgement: For he ſhall come to ſet his Church at liberty, and to caſt the wicked into eternall deſtruction. 4. The fourth cauſe why Chriſt-man ſhall be Judge, is the juſtice of God: Becauſe the world hath contumeliouſly dealt with Chriſt, refuſing his benefits:Zach. 12.10. John 19.37. therefore They ſhall looke on him whom they have pierced, that hee may the more confound his wicked enemies, who ſhall be forced to behold him their Judge,John 12.47. and 3.17. whom they have ſo much withſtood. Object, Chriſt ſaith, that he came not to judge or condemne the world: How then ſhould hee be our judge? Anſw. Chriſt in theſe places ſpeaketh of his firſt coming, which was not to judge the world, but to ſave it: but at his ſecond coming, hee ſhall come to be the Judge of the quick and the dead.

4. Whence, and whither Chriſt ſhall come.

WE look for our judge Chriſt from heaven: For whither the Apoſtle ſaw him aſcend, from thence ſhall he come.1 Theſſ. 1.7. Mat. 26.64. Phil. 3.10. The Lord Jeſus ſhall ſhew himſelf from heaven, with his mighty Angels. Hereafter ſhall yee ſee the Sonne of man ſitting at the right hand of the power of God, and come in the clouds of the heaven. From heaven then, where hee ſitteth at Gods right hand (not out of the aire, or the ſea, or the earth:Acts 1.11. For as ye have ſeen him goe into heaven, ſo ſhall he come.) Hee ſhall deſcend into the clouds; that is, he ſhall deſcend from heaven viſibly into this region of the aire, as hee did indeed viſibly aſcend. Theſe things are neceſſarily propoſed, that the Church may know whence to expect their Judge and Redeemer: For as he will have it known whither he aſcended, ſo alſo will he have it known whence he ſhall come againe: that he might thereby ſignifie that he hath not laid away that humane nature which hee took.

5. How Chriſt ſhall come to Judgement.

HEe ſhall come, 1. Truly, viſibly and locally; not imaginarily. Mat. 24.30. They ſhall ſee the Son of man coming in the clouds of the heaven: and ſo ſhall know him to be God by his viſible majeſty. As yee have ſeen him goe into heaven, ſo ſhall hee come: Acts 1.11. But he aſcended viſibly and locally: therefore hee ſhall deſcend alſo viſibly and locally. They ſhall look upon him whom they have pierced. 2. Hee ſhall come furniſhed and prepared with glory and divine majeſty, with all the Angels,Zach. 12.10. with voice and trump of the Archangel, with divine power, to raiſe the dead, and to ſeparate the godly from the wicked, and to caſt theſe into everlaſting torments, but to glorifie them for ever. The Son of man ſhall come in the glory of the Father, that is, he ſhall come furniſhed with a heavenly multitude of Angels, and full of majeſty: and that not by neceſſity, but by his power and authority, ſhewing himſelfe to be Lord over all creatures: and that with ſuch glory, as only agreeth and is proper unto the Father. Whereupon withall is gathered, that Chriſt is not a ſecondary God, but the ſecond perſon of the God-head, equall with the Father. For God will not give his glory to another. 3. He ſhall come ſuddenly when the wicked lookt not for him. When they ſay, Peace, 1 Theſſ. 5.2, 3. peace, he ſhall come as a thiefe in the night.

6. Whom Chriſt ſhall judge.

HEe ſhall judge all men, both quick and dead, and alſo the wicked Angels. Now men are called quick or dead, in reſpect of the ſtate which goeth before this judgement: As, they which ſhall remaine alive untill the day of judgement, are called the quick and living: all the reſt except theſe, are called the dead: and theſe at the day of Judgement ſhall riſe; the other which remain then alive ſhall be changed. Which change ſhall be unto them inſtead of death: and ſo We ſhall appeare before the judgement ſeat of Christ. Object. But hee that beleeveth in the Sonne, 1 Cor. 15.51. Rom. 14.10. ſhall not come into judgement: and ſo it followeth, that all ſhall not be judged Anſ. He that beleeveth, ſhall not come into the judgement of condemnation, but ſhall come into the judgement of abſolution. Wherefore we ſhall be judged, as the word judgement is more largely taken for both condemnation and abſolution. The Divels ſhall not then be judged, that is, condemned: but they ſhall be judged in reſpect of the publiſhing of the judgment already paſſed on them, as alſo in reſpect of aggravating of the judgement. Object. The Prince of this world (ſaith Chriſt) is already judged and condemned: John 16.11. Therefore hee ſhall not then be judged. Anſ. The Divell is already judged, but that only, 1. By the decree of God. 2. In the word of God. 3. In his owne conſcience. 4. As touching the beginning of his condemnation: But then he ſhall be ſo judged, having the ſentence proclaimed publikely on him, that he ſhall not be able to attempt any thing more againſt God and the Church.

7. What ſhall be the proceſſe of the laſt Judgment, and the ſentence and execution of it.

1. BY the vertue and divine power of Chriſt, and by his humane voice the dead ſhall be raiſed.John. 5.28. 1 Cor. 15.53. For, All that are in the graves ſhall heare his voice, and they ſhall come forth. The living ſhall be changed, and their mortall bodies ſhall be made immortall, and they ſhall be gathered from the foure coaſts of the world. 2. By the miniſtery of the Angels all ſhall be preſented before Chriſts throne. For by the Angels, as by thoſe reapers, Chriſt ſhall gather the godly and the wicked from the foure coaſts of the world, and they ſhall appeare before him. This ſhall he doe by the Angels, not of neceſsity, but with authority: not as if he had need of the Angels miniſtery, but thereby to ſhew himſelf to be Lord of the Angels and of all creatures: and this ſhall be for the majeſty and glory of our Judge. 3. The world, heaven, and earth, ſhall be diſſolved by fire: there ſhall be a change of this preſent ſtate, and a purifying of the creatures, but not a conſuming or utter aboliſhing of them all. 4. There ſhall be a ſeparation of the godly from the ungodly, and ſentence ſhall be given of both. Sentence ſhall be given (which alſo we did touch before in the ſecond queſtion) on the wicked principally, according to the Law: yet ſo, as it ſhall be with the approbation of the Goſpel. Sentence ſhall be given on the godly principally, according to the Goſpel; yet ſo, that the Law ſhall allow and like of it. The Elect ſhall heare the ſentence out of the Goſpel, according to the merit of Chriſt apprehended of them by faith, the teſtimonies of which faith ſhall be good works. Come yee bleſſed poſſeſſe ye the kingdom. Mat. 25.34, 35. But the wicked ſhall heare the terrible and dreadfull voice: Goe ye curſed into everlasting fire. 5. There ſhall be a caſting of the wicked into everlasting paines, and an advancing of the godly to everlaſting happineſſe and glory. For then ſhall Chriſt perfectly glorifie us, and ſhall take us unto himſelfe. I will come againe, John 14.3. 1 Theſ. 4.17. and receive you unto my ſelfe. Wee ſhall be caught up with them alſo in the clouds to meete the Lord in the aire, and ſo ſhall wee ever be with the Lord. The wicked ſhall be caſt apart from the godly, with the Divels, and ſhall be adjudged to eternall paines. Object. Hee that beleeveth not, is condemned already: Therefore the wicked are even now already condemned, and ſhall not then first be condemned. Anſ. As we ſaid the Divels were already judged, ſo alſo are the wicked already judged and condemned: namely, 1. In the decree of God. 2. In his word, inaſmuch as this decree of God is revealed in his word. 3. In their owne conſcience. 4. As concerning the beginning of their judgement. But then the wicked, together with the Divels, ſhall be judged by proclaiming and publiſhing of that Judgement. For then ſhall be, 1. A manifeſtation of Gods judgement, that they periſh juſtly, who periſh. 2. The wicked ſhall further alſo ſuffer puniſhments and torments of body, which now is buried. 3. The wicked and the Divels puniſhments ſhall be aggravated; and they ſhall be ſo ſharpely lookt unto, and kept under that they ſhall not be able any more to hurt the godly, or to deſpite God and his Church. A great gulfe placed between us and them ſhall ſhut up all paſſage from them, ſo that they ſhall ceaſe to harme us.

8. For what cauſes this judgement ſhall be.

THe chiefe and principall cauſe is the decree of God. For therefore ſhall the laſt judgment be, becauſe God hath ſaid, and decreed that it ſhall be. Wherefore it muſt needs be ſo: 1. That ſo God may have his end. 2. That he may ſhew and declare perfectly and wholly his goodneſſe and love towards us, that he may be worſhipped in his temple, which is, in his choſen, that the Son of God may have his kingdome, and his citizens glorious, and ſuch as beſeem him. 2. A leſſe principall and ſubordinate cauſe is, both The ſalvation of the Elect, who are here vexed, and the damnation of the wicked, who here doe flouriſh; for therefore alſo ſhall the laſt judgement be, that it may go well with the good and ill with the bad: And of this ſhall the godly take matter to magnifie and praiſe God. 3. The laſt judgement ſhall be becauſe of Gods juſtice. Here is not a full and perfect execution of Gods juſtice, for the wicked muſt be in perfect and full evill ſtate both in body and ſoul. In a word, the cauſes of the laſt judgement are, That God may utterly caſt away the wicked, deliver and free his Church, dwell in us, and be all in all things.

9. When the judgement ſhall be.

1. THis judgement ſhall be in the end of the world, in the end of dayes: For there are three parts of the during and continuance of the world: 1. Before the Law. 2. Under the Law. 3. Under Chriſt. That part of the during of the world which is under Chriſt, is called the end of the world, the end of dayes, the last time: namely, the continuance of time from Chriſts firſt coming, untill his ſecond: Wherefore there ſhall not be ſo long ſpace between Chriſts firſt coming and his ſecond, as was from the beginning of the world unto his firſt coming: for we are fallen into the laſt dayes, and daily ſee the ſignes which were fore-told concerning the judgement: Babes, it is the laſt time, and as yee have heard that Antichrist ſhall come, 1 John 2.18. even now are there many Antichriſts; whereby wee know that this is the laſt time. But the yeer, the moneth, the day of this judgement is not known of Chriſt himſelfe, 1. As touching his humane nature. 2. As touching his office and Mediatorſhip, inaſmuch as that requireth not, that he ſhould declare unto us the time of judgement:Mark 13.32. Of that day and houre knoweth no man, no not the Angels which are in heaven, neither the Son himſelf, ſave the Father.

10. Wherefore God would have us certain of the laſt judgement.

THe time of the judgement to come is unknown to us; but as it is moſt certaine that that judgement ſhall come, ſo God alſo would have us know the ſame, 1. In reſpect of his glory: that wee might be able to refute Epicures, who account this heavenly Doctrine of the divine judgement to come for a fable; and from the confuſion which now is in the world, inferre, that the world is not governed by God; or if ſo, then hee is unjuſt; for, It ſhould goe well, ſay they, with the righteous: But it doth not ſo: Therefore God either cannot performe it, or ſtandeth not to his promiſes, or there is no providence. Unto which their cavill we anſwer; That becauſe in this life it goeth not well with the godly, it ſhall goe well with them at length after this life. 2. God will have us know it for our comfort: that we may comfort our ſelves amidſt our evils and miſeries with this, that at length ſhall come a time when wee ſhall be delivered out of this corruption and rottenneſſe. 3. That wee may retain and keep our ſelves in the feare of God, and our duty, and that others alſo may be reclaimed from evill. This judgement ſhall be: let us endeavour therefore that we may be able to ſtand in this judgement. The Scripture uſeth this argument both wayes, both to comfort us, and to hold and keep us in our duty. Chriſt ſhall at length judge the wicked and our enemies; ſuffer wee therefore patiently perſecutions.Rom. 14.10. We ſhall all appear before the judgement ſeate of Chriſt: therefore live wee godly.Luke 21.36. Watch therefore and pray continually, that yee may bee counted worthy to eſcape all thoſe things which ſhall come to paſſe, and that yee may ſtand before the Son of man. 2 Pet. 3.11. Seeing therefore that all theſe things must be diſſolved, what manner perſons ought yee to be in holy converſation and godlineſſe? 4. That the wicked may be left excuſeleſſe: for they are warned ſufficiently, that they ſhould be ready at every ſeaſon, leſt they ſhould ſay, they were oppreſſed unawares.

11. For what cauſe God would not have us certain of the time of judgement.

ALbeit it be moſt certain that the laſt judgement ſhall at length be; yet the day of that judgement is altogether uncertain:Mark 13.32. Of that day and hour no man knoweth, no not the Angels which are in heaven, nor the Son himſelf, ſave the Father. Now the cauſes why God would have it hid from us are theſe: 1. That he might exerciſe our faith and patience, and ſo wee ſhould ſhew that wee would beleeve God, and perſevere in the expectation of his promiſe, albeit we know not the time of our delivery. 2. That he might bridle our curioſity. 3. That hee might keep us in his fear, in godlineſſe, and in executing of our duty: and ſo we ſhould be no way ſecure, but ready every moment, becauſe were are uncertain when the Lord will come. 4. That the very wicked might not deferre and prolong repentance, ſeeing they know not the houre;Mat. 24.43. & 25. 3. leſt perhaps the day overtake them unawares: If the good man of the houſe knew at what watch the theefe would come, he would ſurely watch. Watch therefore; for ye know neither the day nor the hour when the Son of man will come. Luke 19.13. Occupy till I come.

12. For what cauſe God deferreth that judgement.

HEe deferreth it, 1. To exerciſe faith, patience, hope, and prayer in the godly. 2. That all the elect may be gathered to the Church: For in reſpect of them, and not in reſpect of the wicked, doth the world continue; for the creatures were made for the children of the houſe: the wicked uſe them as theeves and robbers: But when the whole number of the Church is fulfilled and gathered together, then ſhall be the end. Now God will have the elect gathered by ordinary means; he will have them in this life to hear the word, and by it be renewed and converted; to which is required ſome tract of time. 3. Hee deferreth it, that hee might grant unto all a time and ſpace of repentance, as in Noahs time: and that his deferring might leave the wicked and obſtinate without excuſe:Rom. 2.4. & 9.22. Despiſest thou the riches of his bountifulneſſe, and patience, and long ſufferance, not knowing that the bountifulneſſe of God leadeth thee to repentance? God ſuffereth with patience the veſſels of wrath prepared to destruction.

13. Whether the last judgement be to be wiſhed for.

WE are doubt leſſe to wiſh for the day of judgment, becauſe it is an undoubted ſigne and token of that difference whereby the elect are diſcerned from the reprobate; which declaration the godly do earneſtly deſire. Moreover, it ſhall be a delivery out of thoſe miſeries in which wee are:Rom. 7.24. O wretched man that I am, who ſhall deliver me from the body of this death? Revel. 22.17. The Spirit and the Bride ſay, Come Lord Jeſu: which they ſay not, who are not ready to receive the Lord; for the wicked tremble and ſhake at the mention of that judgment.

The meaning of the Article, I beleeve in Jeſus Chriſt, which ſhall come to judge the quick & the dead.What is the meaning then of this Article, I beleeve in Christ, which ſhall come to judge the quick and the dead? Anſ. I beleeve, 1. That Chriſt ſhal certainly come, and that at his ſecond coming there ſhall follow a renewing of heaven and earth. 2. That the ſelf-ſame Chriſt ſhall come, who for us was born ſuffered, and roſe againe. 3. That he ſhall come viſibly and gloriouſly to deliver his Church, whereof I am a member. 4. That he ſhall come to abject and caſt away the wicked into everlaſting pains.Our comfort by Chriſts coming. By theſe we receive great and ſound comfort alſo and conſolation: For ſeeing there ſhall be a renovation or renewing of heaven and earth, we have a confidence and truſt, that our ſtate alſo ſhall be at length other, and better then now it is: ſeeing Chriſt ſhall come, we ſhall have a favourable Judge; for he ſhall come to judge, who hath merited righteouſneſſe for us, who is our Brother, Redeemer, Patron, and Defender: ſeeing he ſhall come gloriouſly, he ſhall alſo give a juſt ſentence and judgement, and ſhall be mighty enough to deliver us: ſeeing hee ſhall come to deliver his Church, great cauſe why wee ſhould cheerfully expect him: ſeeing he ſhall abject and caſt away the wicked into everlaſting torments, let us ſuffer patiently their tyranny. To conclude; ſeeing he ſhall deliver the godly, and caſt away the wicked, he will alſo deliver, not caſt away us; and therefore it is neceſſary that we repent, and be thankfull in this life, and flie fleſhly ſecurity, that we may be in the number of them whom he ſhall deliver.

ON THE 20. SABBATH.Queſt. 53. What beleeveſt thou concerning the holy Ghoſt.

Anſ. Firſt, that he is true and co-eternall God with the eternall Father and the Son1 John 5.7. Gen. 1.2. Iſa. 48.16. 1 Cor. 3.16. & 6.19. Act. 5.3, 4.: Secondly, that he is alſo given to meeGal. 4.6. Mat. 28.29, 30. 2 Cor. 1.22. Epheſ. 1.13., to make mee through a true faith partaker of Chriſt and all his benefitsGal. 3.14. 1 Pet. 1.2. 1 Cor. 6.17., to comfort meJoh. 15.26. Acts 9.31., and to abide with me foreverJohn 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 1.1 . and the power of the moſt High ſhall over-ſhadow thee. Wherefore he is another from the Father and the Son; which is diligently to be obſerved: for the adverſaries hereof, being convicted of the perſon of the holy Ghoſt, grant that he is a ſubſiſtence, but of the Father: and thus they argue or reaſon, Object. The vertue and power of the Father, is the Father himſelfe: The holy Ghoſt is called the vertue and power of the Father: Therefore the holy Ghoſt is the Father himſelf. Anſ. This reaſon is ſophiſticall, becauſe vertue is not taken for the ſame in the Major, for which it is taken in the Minor: for in the Major it is taken for the power of the Father; in the Minor for the perſon by whom the Father ſheweth forth his power.

III. That the holy Ghoſt is equall with the Father and the Son, theſe arguments doe prove:Four proofs that the holy Ghoſt is equall with the Father and the Son. His proceding from both. The eſſence of the Father and the Son is communicated unto him; becauſe hee proceedeth from both, and is the Spirit of both: But there is nothing in God which is not his eſſence: Seeing then that is indiviſible, it muſt needs be whole and the ſame communicated unto him, which is in the Father and the Son. As the ſpirit of man which is in man is of the eſſence of man: ſo the Spirit of God which is in God is of the eſſence of God. By this it appeareth, What is the proceeding of the holy Ghoſt; namely, the communicating of the divine eſſence, whereby the third perſon of the God-head alone receiveth the ſame and whole or entire eſſence from the Father and the Son, as from him whoſe Spirit hee is: as alſo the begetting of the Son is a communicating of the divine eſſence, which the ſecond perſon of the God-head alone receiveth, as a Son of his Father, whole and entirely the ſame which the Father hath and retaineth.

His proceeding from the Son proved three wayes.And, That the holy Ghoſt proceedeth from the Son alſo, is proved by certain reaſons: 1. Becauſe he is called the Sons Spirit; If any man hath not the Spirit of Chriſt, the ſame is not his. Rom. 8.9. Gal. 4.6. He hath ſent forth the Spirit of his Son into your hearts. The Spirit of his Son; that is, not given unto the Son of the Father; but exiſting and proceeding, as of the Fathers, ſo of the Sons ſubſtance, ſeeing the Son is equall and conſubſtantiall with the Father. 2. Becauſe the Son, together with the Father, giveth him:John 15.26. John 20 22. Receive the holy Ghost. 3. Becauſe the holy Ghoſt receiveth the wiſdome of the Son, which hee revealeth unto us: Hee ſhall receive of mine, and ſhall ſhew it unto you. John 16.14. But ſeeing the holy Ghoſt is true God, conſubſtantiall with the Father and the Son, hee cannot receive any thing but of him of whoſe ſubſtance hee is. Wherefore he proceedeth of the ſubſtance of the Son, becauſe he receiveth that of him which is the Sons.

His divine attributes:The holy Ghoſts equality with the Father and the Son is proved by thoſe divine attributes and properties which are attributed and communicated to the holy Ghoſt: as, Eternity. Eternity; becauſe hee created heaven and earth, and becauſe God was never without his Spirit:Gen. 1.2. The Spirit of the Lord moved upon the waters. Immenſity. Immenſity, or unmeaſurableneſſe, as who dwelleth whole and intirely in all the elect:Rom. 8 9. 1 Cor. 3.16. 1 Tim. 1.14. The Spirit of God dwelleth in you. Through the holy Ghoſt which dwelleth in us. Omnipotency. Omnipotency; becauſe hee, together with the Father and the Son, created and preſerveth all things:Pſal. 33.6. 1 Cor. 12.1. By the Word of the Lord were the heavens made, and the hosts of them by the Breath of his mouth. All theſe things worketh even the ſelfe ſame Spirit, diſtributing to every man ſeverally as hee will. Omniſciency. Omniſciency; that is,1 Cor. 2.10.the knowledge of all things: The Spirit ſearcheth all things, even the deep things of God. Infinite goodneſs and holineſs.Infinite goodneſſe and holineſſe, and the cauſing of goodneſſe and ſanctity in the creatures:Pſal. 143.10. 1 Cor. 6.11. Let thy good Spirit lead mee into the land of righteouſneſſe. Yee are ſanctified in the name of our Lord Jeſus, and by the Spirit of our God. Unchangeableneſſe. Unchangeableneſſe:Acts 1.16. This Scripture must needs have been fulfilled which the holy Ghost ſpake. Truth infallible.Truth not to be doubted of, and the fountain of truth: When the Comforter ſhall come, John 15.26. 1 John 5.6. even the Spirit of truth. The Spirit is truth. Mercy unſpeakable.Unſpeakable mercy: The love of God is ſhed abroad in our hearts by the holy Ghost which is given unto us. Rom. 5.5. & 8. 6. The Spirit alſo helpeth our infirmities Indignation againſt ſin.Indignation againſt even hidden ſinnes: They rebelled, and vexed his holy Spirit. The blaſphemy againſt the holy Ghost ſhall not be forgiven unto men. Iſa. 6 .10. Mat. 12.31. Acts .9. Epheſ. 4.30. Why have yee agreed together to tempt the Spirit of the Lord? Grieve not the holy Spirit of God, by whom yee are ſealed.

His divine works.The ſame divine works which are attributed to the Father and the Son, are alſo attributed to the holy Ghoſt; and theſe, both the generall and univerſall works, as the generall creation, preſervation, and government of the whole world: His Spirit hath garniſhed the heavens. The Spirit of God hath made me, and the breath of the Almighty hath given mee life. And alſo ſingular and ſpeciall effects; as miracles:John 26.13. & 33.4. Mat. 12.28. 1 Cor. 12.4. I cast out Divels by the Spirit of God. There are diverſities of gifts, but the ſame Spirit. Likewiſe, thoſe works which properly belong to the ſalvation of his Church; as the calling and ſending of Prophets: The Lord God and his Spirit hath ſent me. Iſa. 48.6. Acts 13.2. & 20.28. The holy Ghoſt ſaid, Separate mee Barnabas and Saul. Take heed to all the flock whereof the holy Ghost hath made you overſeers. The beſtowing of competent and fit graces for the miniſtery on miniſters: The holy Ghost ſhall teach you. Luke 1 .12 2 Cor. 12.7. The manifeſtation of the Spirit is given to every man to profit withall. The publiſhing of the doctrine of the Prophets and Apoſtles: Holy men of God ſpake as they were moved by the holy Ghoſt. 1 Pet 1.21. The inſtituting of Sacraments: Baptiſe them in the name of the Father, Mat. 28.1 . the Son and the holy Ghoſt. Whereby the holy Ghoſt this ſignified, Heb. 9.8. that the way into the Holiest of all was not yet opened, while as yet the firſt tabernacle was ſtanding. The fore-telling and prophecying of things to come: he will ſhew you the things to come. John 16.13. Acts 11.28. 1 Tim 4.1. Agabus ſignified that there ſhould be a great famine. The Spirit ſpeaketh evidently, that in the later times ſome ſhall depart from the faith. The gathering of the Church:Epheſ. 2.22. In whom alſo yee are built together to be the habitation of God by the Spirit. 1 Cor. 12.13. By one Spirit are wee all baptiſed into one body. The enlightning of mens mindes:John 14.26. & 16.13. Epheſ. 1.17 The holy Ghost ſhall teach you all things. Hee ſhall lead you into all truth. God gave unto you the Spirit of wiſdome and revelation through the knowledge of him. Regeneration and ſanctification:John 3.5. Except a man be borne againe of water and of the Spirit, 2 Cor. 3. 8. &c. Wee are changed into the ſame image, from glory to glory, as by the Spirit of the Lord. The governing of the actions and whole life of the godly: As many as are led by the Spirit of God, Rom. 8.14. they are the ſonnes of God. They were forbidden of the holy Ghost to preach the word in Aſia. Acts 16.6. Comforting in temptations: The Comforter is the holy Ghost, John 14.26. whom the Father will ſend in my name. Acts 9.31. The Churches were edified and multiplyed by the comfort of the holy Ghost. I will powre upon the houſe of David the Spirit of grace and compaſſion. Zech. 12.10. The ſtrengthening and preſerving of the regenerate againſt the force of temptation, even unto the end: The Spirit of ſtrength ſhall reſt upon him. Iſa. 11.2. John 14.16. Epheſ. 1.13. Hee ſhall give you another Comforter, that hee may abide with you for ever. In whom alſo yee are ſealed with the holy Spirit of promiſe. The pardoning of ſins, and adopting the ſonnes of God: Yee have received the Spirit of adoption. Rom. 8.15. Cor. 1.17. 1 Cor. 6.11. Where the Spirit of the Lord is, there is liberty. Yee are justified in the name of our Lord Jeſus, and by the Spirit of our God. The beſtowing of ſalvation and life everlaſting:John 6.63. It is the Spirit that quickeneth. If the Spirit of him which raiſed up Christ from the dead dwell in you, Rom. 8.11. hee that raiſed up Christ from the dead ſhall alſo quicken your mortall bodies, becauſe that his Spirit dwelleth in you. Judgement and ſentence againſt ſin:John 16.8. When the Comforter ſhall come, he ſhall reprove the world of ſin. Mat. 12.23. The blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men.

His divine honour.Equall and the ſame honour is given to the holy Ghoſt, which is given both to the Father and the Son. To no creature, but to God alone is to be given divine honour, that is, honour proper to God only: But this is given to the holy Ghoſt: Therefore hee is God equall with the Father and the Son:1 John 5.7. There are three which bear witneſſe in heaven, the Father, the Word, and the holy Ghost, and theſe three are one: The holy Ghoſt therefore is the ſame true God with the Father and the Son. Goe and teach all nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghoſt: By this teſtimony wee are taught,Mat. 18.19. 1. That wee are baptized alſo into the name, faith, worſhip, and religion of the holy Ghoſt. 2. That the holy Ghoſt is authour alſo of baptiſme and the miniſtery. In like ſort alſo we beleeve and put our truſt in him: Let not your hearts be troubled: I will pray the Father, John 14.1, 16. and hee ſhall give you another Comforter, that hee may abide with you for ever. That ſin which is committed againſt him is not remitted; therefore wee ſin againſt him. We are his temple: Ye are the temple of the holy Ghoſt 1 Cor. 3.16. and the Spirit of God dwelleth in you. The Apoſtles in their Epiſtles wiſh unto the Churches grace and peace from the holy Ghoſt: The communion of the holy Ghoſt be with you. Cor. 13.13. Object. 1. Hee that is ſent, is not equall with him that ſendeth: The holy Ghoſt is ſent, and the Father and the Son ſend him: Therefore the holy Ghost is not equall with the Father and the Son. Anſ. We deny the Major: For Chriſt that is ſent may be equall with him that ſendeth: for Chriſt alſo being ſent of the Father, yet is equall with the Father; this ſending doth not betoken any ſervile ſubjection. Object. 2. He that receiveth of another, is not equall with him that giveth: The holy Ghost receiveth of the Father and the Son: Therefore he is not equall with both. Anſ. The Major is true of one that receiveth of another but a part, and not the whole; but the holy Ghoſt receiveth the ſame and whole eſſence of the Father and the Son. Again, it is true of him that receiveth in time, or ſucceſſively: but the holy Ghoſt receiveth before all time. Thirdly, to the Minor we ſay, that he received, as touching the ordaining and ſending of him unto us, to teach us immediately: but this ſending eſtabliſheth and confirmeth his equality, becauſe it is a divine work: and the ordaining of him to teach us immediately, doth not leſſen, but ſtrengthen his equality. Obj. 3. The Father made all things by the Son: therefore he made the holy Ghost by him alſo. Anſw. The Father made all things by the Son;John 1.3. that is, all things that were made, becauſe it is ſaid, And without him was made nothing that was made. But the holy Ghoſt is not made, but proceedeth from the Father and the Son.

Three proofs that the holy Ghoſt is conſubſtantiall with the Father and the Son.IIII. That the holy Ghoſt is conſubstantiall, that is, one and the ſame true God with the Father and the Sonne, is proved by theſe reaſons: 1. Becauſe hee is the Fathers and the Sons Spirit. But the divine eſſence cannot be multiplied, as neither can another be created, nor the ſame divided: Therefore the ſelfe-ſame, and the whole muſt needs be communicated to the holy Ghoſt, which is the eſſence of the Father and the Son. From both which the holy Ghoſt proceedeth, as the Spirit of God in God, and of God. 2. There is but one true God. The holy Ghoſt is true God: therefore the holy Ghoſt is that one and the ſame true God with the Father and the Son, conſubſtantiall with both. 3. There is but one Jehovah, that is, but one divine eſſence or being, one eſſentially: who alone is of none, but himſelfe communicateth his being to all things, and preſerveth it in them. The holy Ghoſt is Jehovah:See 〈◊〉 6.1, 34. Heb. 7, 8, 9, 10. Lev. 16.11, 12. and 2 Cor. 6.16. Deut. 9.2 . & Iſa. 63. Pſal. 95.7. & Heb. 3.7. Iſa. 6.7. & Act. 28.25. & 1.16. & 4.24, 25. therefore he is the ſame with the Father and the Son, God conſubſtantially with both. Object. Hee that is of another, is not conſubſtantiall with him, or is not the ſame with him, of, or from whom he is: The holy Ghoſt is of the Father and the Sonne: Therefore hee is not the ſame with them, or conſubſtantiall. Anſw. The Major is true in creatures, but not in God. 2. There is an ambiguity in this terme, to be of another: He that is of another, and hath not the ſame or whole eſſence, is not conſubſtantiall: But the holy Ghoſt hath the ſame and whole eſſence, and therefore it followeth only, that he is not the ſame perſon. Therefore by inverting the argument we anſwer; that he who is of the Father, and from the Father, is conſubſtantiall with him, as likewiſe with the Son, of, and from whom he alſo is.

3. What is the office of the holy Ghoſt.

THe office of the holy Ghoſt is ſanctification, Sanctification the office of the holy Ghoſt. The parts of his office are five. Spirit 〈…〉 , copulatqu , •• guqu ; Et cen ol tur ••• •• a ſalutiſ ••• . which is wrought immediately by him from the Father and the Son, and therefore he is called The Spirit of ſanctification. The chiefe parts of his office are, To teach, To regenerate, To unite with Chriſt and God, To governe. To comfort, To confirme or ſtrengthen us. The holy Ghoſt therefore, To teach us. John 14.26. and 10.13. Teacheth and illuminateth us, that wee may know thoſe things which wee ought, and may conceive them aright, according to Chriſts promiſe: The holy Ghoſt, whom the Father will ſend in my name, hee ſhall teach you all things: and bring all things to your remembrance, which I have told you. The Spirit of truth will lead you into all truth. So he taught the Apoſtles at Whitſontide, when they were raw before, of Chriſts death and his kingdom: he kindled in their hearts a new light, he powred into them the miraculous knowledge of tongues and fulfilled the teſtimony and record of Joel. Hereof he is called in Scripture, The Teacher of truth, the Spirit of wiſdom, revelation, underſtanding, counſell and knowledge, &c. To regenerate us. He regenerateth us, when he endoweth us with new qualities, and putteth new inclinations in our hearts, that is, hee worketh faith and converſion in the hearts of the choſen.John 3.5. Except a man be born of water, and of the Spirit, he cannot enter into the kingdome of God. I baptiſe you with water to amendment of life: but hee that cometh after me, Mat. 3.11. hee will baptiſe you with the holy Ghoſt, and with fire. This baptiſme which is wrought of Chriſt by the holy Ghoſt is the very regeneration or renewing it ſelfe, the ſame which was ſignified by the outward baptiſme of John, and of other miniſters. To unite us with Chriſt. Hee conjoyneth us with Chriſt, that we may be his members, and may be quickned by him, and ſo maketh us partakers of all Chriſts benefits. I will powr out my Spirit upon all fleſh. Joel 2.28. 1 Cor. 6.11, 19. But yee are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Jeſus, and by the Spirit of our God. Know ye not that your body is the temple of the holy Ghoſt which is in you, 2 Cor. 12.3, 4, 13. whom ye have of God? No man can ſay that Jeſus is the Lord, but by the holy Ghoſt. There are diverſities of gifts, but the ſame Spirit. By one Spirit we are all baptiſed into the ſame Spirit. Hereby we know that he abideth in us, 1 John 3.24. even by the ſame Spirit which he hath given us. To rule and govern us. Hee ruleth and governeth us: Now, to be ruled and guided by the holy Ghost, is to be inſtructed with wiſdome and counſell in the actions of our life and vocation, and inclined to follow thoſe things which are right and good, and to perform the duties of love and charity towards God and our neighbour:Rom. 8.14. As many as are led by the Spirit of God, they are the ſons of God. And they began to ſpeak with tongues, Acts 2.4. as the Spirit of God gave them utterance. To comfort us. Acts 5.41. He comforteth us amidſt our afflictions and dangers. The Apoſtles, who were firſt flying away for fear of the Jews, now being erected by the comfort and ſolace of the holy Ghoſt, come forth into open place, and rejoice when they are to ſuffer for the confeſſion of the Goſpel:John 14.16. He will give you another Comforter, that he may abide with you for ever. To confirm us in faith. He confirmeth us which ſtagger and waver in faith, and aſſureth us of ſalvation; that is, he continueth and cheriſheth in us Chriſts benefits unto the end: So he made the Apoſtles couragious and bold, who were before timorous, and wrapped and intangled with many doubts. Theſe things we may plainly ſee, if we compare that Sermon which Peter made at Whitſontide, with their ſpeech who went to Emmaus, who ſay,Luke 24.21. John 16.22. and 14.16. Wee truſted that it had been he which ſhould have delivered Iſrael. Hereof Chriſt ſaith: Your hearts ſhall rejoice, and your joy ſhall no man take from you. He ſhall abide with you for even. Hence is he called the Spirit of boldneſſe: and the ſeale of our inheritance.

Divers titles of the holy Ghoſt.Theſe are the chiefe and principall parts of the holy Ghoſts office, who, in reſpect of this his office, hath divers titles of commendation in the Scripture: for hereof he is called, The Spirit of adoption. Rom. 8.15, 16. The Spirit of adoption; becauſe he aſſureth us of the fatherly good will of God towards us, and is a witneſſe unto us of that free goodneſſe and mercy wherewith the Father imbraceth us in his only begotten Son. Therefore by his Spirit we cry, Abba, Father. The ſeal of our inheritance. 2 Cor. 1.22. Epheſ. 1.13, 14.He is called the earnest and ſeal of our inheritance; becauſe he aſſureth us of our ſalvation: It is God which ſtabliſheth us with you in Chriſt, and hath annointed us: who hath alſo ſealed us, and hath given the earnest of the Spirit in our hearts. In which Goſpel alſo after that yee beleeved, yee were ſealed with the holy Spirit of promiſe, which is the earneſt of our inheritance. Life, or Spirit. of life. Rom. 8.2.Hee is called life; becauſe he quickneth us: or (as the Apoſtle ſaith) The Spirit of life, who mortifieth the old man, and quickeneth the new The law of the Spirit of life which is in Christ Jeſus hath freed me from the law of ſin and of death. Water. Ezek. 36.5. and 47.1.Hee is called water, whereby hee refreſheth us, being almoſt dead in ſin, purgeth out ſin, and maketh us fruitfull, that wee may bring forth the fruit of righteouſneſſe unto God. Fire. Matth. 3.9.Hee is called fire; becauſe he doth daily burn up and conſume concupiſcences and vices in us, and kindleth our hearts with the love of God and our neighbour. The fountain of living water. Rev. 21.6. & 7.17. Hee is called the fountaine; becauſe celeſtiall riches do flow unto us from him, and by him. The Spirit of prayer. Zech. 12.10. Rom. 8.2 . He is called the Spirit of prayer; becauſe he ſtirreth us up unto prayer, and inſtructeth us to pray: I will powr upon the houſe of David, and upon the inhabitants of Jeruſalem the Spirit of grace, and of prayer, and they ſhall look upon me. The Spirit alſo helpeth our infirmities: for we know not what to pray as we ought. The oyle of gladneſſe. Hebr. 9. The oyl of gladneſſe; becauſe he maketh us joyfull, forward, and lively: Wherefore God, even thy God hath annointed thee with the oyle of gladneſſe. The Comforter.Hee is called the Comforter; becauſe hee worketh faith in us, and purifieth our conſciences, and ſo comforteth us, that wee exult and rejoice in afflictions. The Interceſſour.He is called Interceſſour; becauſe the Spirit maketh request or interceſſion for us, with ſighs which cannot be expreſſed. The Spirit of truth, &c.He is called laſtly, the Spirit of truth, of wiſdome, of joy, of gladneſſe, of fear of God, of boldneſſe, and the like.

Object. 1. Thoſe parts of the Spirits office before ſpecified are not proper to the holy Ghoſt, but belong alſo to the Father and the Son. Therefore they are not well aſſigned to the holy Ghost as proper. Anſw. They belong alſo the Father and the Son, but mediately by the holy Ghoſt: But unto the holy Ghoſt they belong immediately. Rep. But after the ſame manner alſo it ſeemeth, that the preſervation of things, the invention of arts and ſciences, and the like, are to be attributed as proper functions unto the holy Ghoſt: for thoſe alſo doth the Father and the Son work by the holy Ghoſt; according as it is ſaid, The Spirit of the Lord filleth all the world. Wiſd. 17. Anſ. To the aſſigning of a work as proper unto the holy Ghoſt, is required, not only that it be immediately done by him; but in ſuch wiſe alſo, as that he be acknowledged and worſhipped therein. Now there doth the holy Ghoſt work properly where he ſanctifieth and halloweth; for therefore alſo is he called holy.

Object 2. It was ſaid before, that the holy Ghoſt is the earneſt of our inheritance: But Saul and Ju as had the holy Ghost, neither yet obtained they the inheritance, but were reprobate: Therefore the holy Ghoſt is not the earneſt of our inheritance. Anſ. Saul and Judas had the holy Ghoſt, a •• oncerning ſome gifts of the holy Ghoſt: but they had not the Spirit of adoption. Repl. But it is the ſame Spirit. Anſ. It is the ſame Spirit indeed, but doth not work the ſame things in all: For he worketh adoption and converſion in the elect only. Here therefore we are to intreat of the gifts of the holy Ghoſt, and their differences.

4. What, and of how many ſorts the gifts of the holy Ghoſt are.

Two ſorts of the holy Ghoſts gifts.ALl the gifts of the holy Ghoſt may be referred to the parts of his office before rehearſed; namely, our illumination and enlightning, the gift of tongues, the gift of prophecie, of interpretation, of miracles; our faith, regeneration, prayer, ſtrength,1. Common to both godly and ungodly. and conſtancy, &c. Theſe gifts are of two ſorts: Some are common to the godly and ungodly: ſome are proper to the godly and elect only. Thoſe again which are common to the godly and ungodly are two-fold; for ſome of them are given but to certain men and at certain times; as the gift of miracles, and of tongues, prophecies, the faith of miracles; and theſe were neceſſary for the Apoſties and the primitive Church when the Goſpel was firſt to be diſperſed: therefore they were miraculouſly beſtowed on them. Some are given to all the members of the Church, and at all times; as the gift of tongues, the gift of interpretation, ſciences, arts, prudence, learning, eloquence, and ſuch like; all which pertain to the maintenance and preſervation of the miniſtery: Theſe are now alſo given to every member of the Church, according to the meaſure of Chriſts gift, as the calling & vocation of every member needeth; though they be not miraculouſly beſtowed as they were on the Apoſtles,2. Proper unto the godly. but attained unto by labour and ſtudy. The gifts of the holy Ghoſt proper unto the godly, are all thoſe things which we comprehend under the name of ſanctification and adoption: as juſtifying faith, regeneration, true prayer, unfained love of God and our neighbour, hope, patience, conſtancy, and other gifts profitable to ſalvation;John 14.17. Rom. 8.16, 26. theſe are all conferred on the elect alone in their converſion: Whom the world cannot receive. The Spirit witneſſeth with our ſpirit that we are the ſons of God. The Spirit maketh requeſt for us with ſighs which cannot be expreſſed. Hence is he called the Spirit of adoption. Obj. Many out of the Church have had tongues and ſciences: The tongues therefore and ſciences are not the gifts of the holy Ghoſt. Anſ. The tongues and ſciences out of the Church are alſo the gifts of the holy Ghoſt, but by a generall working of God, which is without the true knowledge of him. But in the Church the tongues and ſciences are the gifts of the holy Ghoſt joined with the true knowledge of God.

Moreover, all thoſe gifts (as we have ſaid) are fitly referred to thoſe five principall parts before numbred of the holy Ghoſts office, as the knowledge of tongues and of ſciences to his function of teaching; and that miraculous and extraordinary gift of tongues, partly to his function of ruling (for the holy Ghoſt did rule and govern their tongues;) partly to his function of teaching and confirming. So alſo the gift of prophecy and interpretation belongeth to his office of teaching: for hee teacheth both by illightning the minds within by his vertue, and by inſtructing them without by the word. The inſtitution and ordinance of the Sacraments appertaineth to his office of teaching, but chiefly to his office of confirming. Faith and converſion belong to his office of regenerating and conjoyning us with Chriſt. That he is the Spirit of prayer, inſtructing us how to pray, belongeth to his office of ruling and governing. In like ſort, the reſt of the gifts may be referred to certain parts of the holy Ghoſts office.

5. Of whom the holy Ghoſt is given, and wherefore he is given.

1. Of the Father by the Son. HEe is given of the Father and the Son, and alſo by the Son of the Father, but not by the Father: for the Father giveth the holy Ghoſt from no other, but from himſelf as who is of no other but of himſelf, neither worketh from any other but from himſelf: The Son giveth the holy Ghoſt from the Father, from whom alſo himſelf both worketh and is. That he is given of and from the Father,2. Of the Son from the Father. Acts 1.4. & 2.17. theſe teſtimonies do confirm: Hee commandeth them to wait for the promiſe of the Father. I will powr out of my ſpirit upon all fleſh. I will pray the Father, and he ſhall give you another Comforter. John 14.16, 17. The Father will ſend him in my name. That the holy Ghoſt is given of the Son, theſe teſtimonies do prove: I will ſend you from the Father the Spirit of truth. If I depart, John 15.26. and 16.7. I will ſend him unto you. Since he by the right hand of God hath been exalted, Acts 2.33. and hath received of his Father the promiſe of the holy Ghoſt, he hath ſhed forth this which ye now ſee and hear. Wherefore the Son alſo giveth him, but in this order, that the Son ſendeth him from the Father; whence is gathered a ſtrong argument for proof of Chriſts God-head: for who giveth the Spirit of God, and who hath any right or title unto him, but God? for the humane nature of Chriſt, ſo far off is it that it ſhould have this right and power to ſend the holy Ghoſt, that contrarily it ſelf was hallowed and ſanctified by the holy Ghoſt.What is meant by the giving of the holy Ghoſt. Now we are to underſtand this giving of the holy Ghoſt by the Father and the Son, as that both of them is effectuall and forcible by him, and that the holy Ghoſt worketh on a precedency of the will of the Father and the Son: For wee are to mark and obſerve the order of operation or working in the perſons of the Divinity, which is ſuch in working as it is in ſubſiſting; the Fathers will goeth before, the will of the Son followeth, and the will of the holy Ghoſt followeth them both, yet not in time, but in order.Why the holy Ghoſt is given. The cauſe wherefore he giveth us the holy Ghoſt, is none other but only of his free election, through the merit and interceſſion of his Son:Epheſ. 1.3. Which hath bleſſed us with all ſpirituall bleſſings in heavenly things in Chriſt, as he hath choſen us in him before the foundation of the world. John 14.16. I will pray the Father, and he ſhall give you another Comforter. The Son giveth us him, or he is given by the Son, becauſe hee hath obtained for us by his merit that hee ſhould be given unto us, and he by his own interceſſion beſtoweth him on us.

6. Unto whom the holy Ghost is given.

To all who partake of any of his g fts. To all the Church. How to the elect.THe holy Ghoſt is ſaid to be given unto them to whom he communicateth his gifts, and who acknowledge him. Wherefore the holy Ghoſt is given to divers parties, according to diverſe gifts. He is given to the whole Church or aſſembly of thoſe that are called; that is, both to the elect, and to hypocrites; but in a diverſe manner to the one and the other: To the elect he is given, not only as concerning his common gifts, but alſo as concerning his proper and ſaving graces: that is, not only as concerning the knowledge of Gods doctrine, but alſo as concerning regeneration, faith, and converſion: becauſe, beſides that he kindleth in them the knowledge of Gods truth and will, hee doth further alſo regenerate them, and endow them with true faith and converſion. Hee is therefore ſo given unto them, that he worketh and effectuateth in them his gifts of their ſalvation, and that themſelves alſo may know and feel by thoſe gifts imparted unto them, the holy Ghoſt dwelling in them. And further, he is no otherwiſe given unto them then as themſelves alſo be willing and deſirous of him; and then is augmented and increaſed in them if they perſevere.How to hypocrites. John 14.17. But to hypocrites the holy Ghoſt is given only as touching the knowledge of doctrine, and other his common and generall gifts: The world cannot receive him, becauſe it ſeeth him not, neither knoweth him. Hence it is apparent, how the knowledge of tongues, ſciences, and the like gifts beſtowed on the heathen, differ from thoſe which are beſtowed on the Church: for they, who amongſt the heathen excelled in the knowledge of tongues, and good arts, and things profitable, had indeed the gifts of God, but not the holy Ghoſt; whom none are ſaid to have, but they whom he hath ſanctified, and who acknowledge him to be the author of the gifts received.

7. When, and how the holy Ghoſt is given and received.

The holy Ghoſt is given, 1. Viſib y.THe holy Ghoſt is then given when he imparteth or communicateth his gifts, as hath been already proved. And he is given either viſibly, when he beſtoweth his gifts adjoyning outward ſignes and tokens; or inviſibly, when he beſtoweth his gifts without ſignes or tokens. Hee was not alwayes given viſibly, but at certain times, and for certain cauſes: yet was he more plentifully powred on men in the time of the new Teſtament, then before in the time of the old; for ſo had Joel prophecied:Joel 2.28. In the laſt dayes I will powr out of my Spirit. So hee was given viſibly unto the Apoſtles and others in the primitive Church:Act. 2.3. & 10.44. There appeared unto them cloven tongues like fire, and it ſate upon each of them. The holy Ghoſt fell on all them which heard the word. I ſaw the holy Ghoſt come down from heaven, &c. And theſe and other like ſpeeches are ſo to be expounded, as that the ſigne taketh the name of the thing it ſelfe; and therefore that is affirmed of the thing which agreeth unto the ſigne; by which ſigne the holy Ghoſt witneſſeth his preſence and efficacy. So alſo John ſaw the holy Ghoſt deſcending on Chriſt in bodily ſhape like a dove: Luke 3.22. Hee ſaw then the ſhape of a dove, under which God ſhewed the preſence of his Spirit. Wherefore we muſt not think that there is any locall motion in God,The ſending of the holy Ghoſt is no locall motion. but his preſence and operation, which hee ſheweth and exerciſeth in the Church: For the holy Ghoſt is ſpread abroad every-where, and filleth both heaven and earth; in which reſpect hee is ſaid to be given, ſent, powred out, when by his effectuall and forcible preſence he doth create, ſtir up, and by little and little perfect his gifts in the members of the Church.2. Inviſibly. He alwayes was and is given unto the Church inviſibly, from the beginning unto the end of the world; for hee ſpake by the prophets: and hee which hath not the Spirit of Chriſt is none of his: Rom. 8.9. yea, without the holy Ghoſt there never had been,3. By means of hearing the word, and receiving the ſacraments. never ſhould be any Church. Hee is given after an ordinary way by the miniſtery of the word, and by the uſe of the Sacraments; and 1. In manifeſting himſelfe unto us through the ſtudying and meditation of the doctrine of the Goſpel: for when he is known of us, he will communicate himſelf unto us; and when hee ſheweth himſelf to be known of us, hee doth alſo renew and reform our hearts: So did hee work in the elect by Peters ſermon in the day of Pentecoſt:Acts 2.37. & 10.44. Likewiſe he wrought in Cornelius and the reſt there preſent by the ſame Peter ſpeaking. But yet notwithſtanding hee doth ſo work by the word and ſacraments as that hee is not tied to thoſe means: 4. Freely, to that hee is not t ed to hem for hee converted Paul in his journey, and hee furniſhed John Baptist with his gifts in his wombe. Now when wee ſay, hee is given by the miniſtery of the word and ſacraments, we mean this of perſons of a competent age, and repute this way for ordinary, and ſpeak of that viſible ſending of the holy Ghoſt, whereby ſeverall men in the Church partake of his accuſtomed or ordinary gifts, al 4.6. Rom. 8.9. and whereof it is ſaid, Hee hath ſent the Spirit of his Son into your hearts &c. He which hath not the Spirit of Chriſt is none of his. 2. He is given by working a deſire of him in the elect:Luke 21.13. for hee is given to them that deſire him. Hence is drawn a forcible argument to prove the God-head of the holy Ghoſt: for to work effectually by the miniſtery is proper to God only:1 Co . 3.7. Neither is he that planteth any thing, neither he that watereth, but God that giveth the increaſe. Mat. 3.11. I baptiſe you with water to amendment of life: but he that cometh after me, will baptiſe you with the holy Ghoſt, and with fire. The Goſpel is the power of God, Rom. 1.16. becauſe the holy Ghoſt is forcible in working by it: whereupon alſo the Goſpel is called the miniſtration of the ſpirit. 2 Cor. 3.8. Now the holy Ghoſt is received by faith. Wherin alſo after that ye beleeved, Epheſ. 1.13. ye were ſealed with the holy Spirit of promiſe. The world cannot receive the Spirit of truth, becauſe it neither ſeeth him, nor knoweth him. Object. But faith is the gift and fruit of the holy Ghost. Epheſ. 2.8. By grace are ye ſaved through faith, and that not of your ſelves: it is the gift of God. No man can ſay, that Jeſus is the Lord, but by the holy Ghoſt: 1 Cor. 12.3. Therefore the holy Ghost goeth before faith: How then is he ſaid to be received by faith? Anſw. 1. The working of the ſpirit is in order of nature before faith, but in time both are together: becauſe the firſt beginning of faith is the receiving of the holy Ghoſt. 2. Faith being once begun, the holy Ghoſt is more and more received,Galat. 5.6. Acts 15.9. who worketh aftewards other things in us by faith. As it is ſaid, Faith worketh by love. By faith mens hearts are purified.

8. How the holy Ghoſt is retained.

THe holy Ghoſt is retained and kept for the moſt part by the ſame meanes by which it is given and received. 1. By diligent uſe of the Eccleſiaſticall Miniſtery. He gave ſome to be Apostles, Epheſ. 4.11, 12, 13 ſome to be Prophets for the edification of the body of Chriſt, till we all meet together in the unity of faith. 2. By meditation in the doctrine of the Goſpel, and by ſtudying to profit therein.Pſal. 1.2. He that doth meditate in the Law of the Lord day and night, ſhall be like a tree planted by the rivers of waters, that will bring forth her fruit in due ſeaſon. Let the word of Chriſt dwell in you plenteouſly in all wiſdome, Coloſ. 3.16. teaching and admoniſhing your ſelves. 3. He is kept by increaſe and continuance, and amendment of life: that is, by a deſire of bewaring to offend againſt our conſcience. Unto him that hath, ſhall be given. He that is righteous, let him be righteous still. Mat. 13.12. Revel. 22.11. Epheſ. 4.30. Grieve not the holy Spirit of God, by whom yee are ſealed unto the day of redemption. Hither may be referred a deſire of avoiding evill company and ſin. For he that will avoid ſin, muſt avoid all occaſion of ſinning. 4. He is retained by daily and earneſt prayer and invocation.Luke 11.13. Mat. 17.21. How much more ſhall your heavenly Father give the holy Ghost to them that deſire him? This kind is not caſt out but by prayer and fasting. The ſame may we ſee in that panoply or complete harneſſe, which the Apoſtle deſcribeth. Likewiſe,Epheſ. 6.14. it is confirmed by the example of David, who prayeth,Pſal. 51.11. That God will not take his holy Spirit from him. 5. He is retained by applying Gods gifts to their right uſe, that is, to his glory, and to the ſafety of our neighbour. And when thou art converted,Luke 22.32. Mat. 25.29. confirm thy brethren. Ʋnto every man that hath, it ſhall be given; and from him that hath not, even that he hath ſhall be taken away.

9. Whether, and how the holy Ghoſt may be loſt.

How he is loſt of Reprobates, and how of the Elect.HE may be loſt of Hypocrites and Reprobates finally: that is, ſo as they ſhall never recover him: and totally; that is, ſo that they ſhall retaine none of his graces. Of the Elect, he is never wholly loſt, but onely as touching many gifts: becauſe they alwayes retaine ſome gifts, as Davids example teſtifieth unto us, who ſaid; Restore to me the joy of thy ſalvation. Take not thine holy ſpirit from me. Pſal. 51.11, 12. Neither is he finally loſt of the Elect, becauſe at length they return to repentance. But of the Reprobate he is altogether or wholly loſt, and finally; ſo that they never receive him. Object. But the holy Ghoſt departed from Saul: Therefore he may alſo depart from the Elect. Anſ. He departed from Saul; but not the ſpirit of regeneration; for he never had him: only the ſpirit of prophecy, prudence, courage, and other gifts, wherewith he was richly indowed, left and forſooke him. For he was elect and choſen, not unto life, but unto the Kingdome, as Judas was unto an Apoſtleſhip. Repl. Yea, but the regenerating ſpirit alſo departeth; becauſe David prayeth, Pſal. 51.12. Reſtore to me the joy of thy ſalvation. Anſ. He is loſt oftentimes, as concerning ſome gifts of regeneration, but not wholly. For it cannot poſſibly be, that the godly ſhould retaine no remnants; ſeeing they doe not ſinne to death, but only of the infirmity of their fleſh, inaſmuch as they are not yet borne againe. This Saint John teacheth expreſly, ſaying; Whoſoever is borne of God, ſinneth not: for his ſeed remaineth in him, neither can be ſinne, becauſe he is borne of God. David in his fall loſt the joy of his heart, the purity of conſcience, and many other gifts, which he coveteth to have reſtored unto him. But the holy Ghoſt he had not utterly loſt: for if ſo, how then could he have ſaid, Take not thine holy ſpirit from me? wherefore he had not utterly loſt him. A man (ſaith Bernard) never abideth in the ſame ſtate: either he goeth backward or forward. For this difference is to be obſerved and held for the aſſoiling of that queſtion; How namely the perſeverance of the Elect may be notwithstanding certaine, albeit they loſe the holy Ghoſt: which is, becauſe they are never wholly and finally deſtitute of the holy Ghoſt.Five meanes whereby he is loſt. Now the holy Ghoſt may be loſt five wayes, and thoſe contrary to thoſe other meanes, whereby he is retained: 1. By contempt of the Eccleſiaſticall Ministery. 2. By neglecting the Word and Doctrine. For Paul willedth Timothy, To ſtirre up the gift of God which was in him: and alſo teacheth him how they may be done; By giving attendance to his reading, 2 Tim. 1. 6. 1 Tim. 4.14. to exhortation, and doctrine. 3. He is loſt by carnall ſecurity, and by giving our ſelves to commit wickedneſſe againſt our conſcience. 4. By neglect of prayer. 5. By abuſing the gifts of the holy Ghoſt; as when they are not imployed to his glory, and to the ſafety of our neighbour. Ʋnto 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 GodEpheſ. 5.26. John 10.11. Act. 10.28. Epheſ. 4.11, 12, 13., doth from the beginning of the world to the end,Pſa. 71.17, 18 Eſay 59.21. 1 Cor. 11.26., gather, defend, & preſerve unto himſelfMat. 16.18. by his SpiritJohn 10.28, 29, 30. and Word, out of whole mankindPſal. 129.1, 2 3, 4, 5., a company choſen to everlaſting lifeEſay 59.21., and agreeing in true faithRom. 1.16. & 10.14, 15, 16, 17: and that I am a lively member of that companyEpheſ. 5.26., and ſo ſhall remaine for everGeneſ. 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 〈 in non-Latin alphabet 〉 , 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 Church is, 1. Viſible. or Militant; which in this world fighteth under Chriſts Banner againſt the world, the fleſh, and the Divell. This Militant Church is either viſible or inviſible. The viſible Church is a company among men, imbracing and profeſſing the true and uncorrupt Doctrine of the Law and the Goſpel, and uſing the Sacraments aright, according to Chriſts inſtitution, and profeſſing obedience unto the Doctrine: in which company are many unregenerated, or hypocrites, conſenting notwithſtanding and agreeing to the Doctrine: in which alſo the Son of God is forcible to regenerate ſome by the vertue of his Spirit unto everlaſting life. Or, it is a company of ſuch as conſent in the Doctrine they profeſſe, wherein notwithſtanding are many dead and unregenerate members.Mat. 7.21. & 13.21, 42. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdome of heaven. Hither pertain the parables of the Seed and the Tares: likewiſe, of the Net gathering both good and bad Fiſh. The inviſible Church is a company of thoſe which are elected to eternall life,2. Inviſible. in whom a new life is begun here by the holy Ghoſt, and is perfected in the life to come. This Church, as long as it warfareth and ſojourneth on earth, alwayes lieth hid in the viſible Church. It is otherwiſe called the Church of the Saints. They which are in this inviſible Church, never periſh; therefore neither are any Hypocrites therein, but the Elect only,John 10.28. 2 Tim. 2.19. Why it is called inviſible. of whom it is ſaid: No man ſhall pluck my ſheep out of mine hands. The foundation of the Lord remaineth ſure, and hath this ſeale; The Lord knoweth who are is. It is called inviſible, not that the men therein are inviſible, but becauſe their faith and godlineſſe is inviſible, neither is known of any but of themſelves, in whom it is; and becauſe we are not able certainly to diſtinguiſh or diſcerne in the viſible Church the true godly from the Hypocrites.

Moreover, both theſe parts of the true Church, both viſible and inviſible, are either univerſall or particular.The univerſall viſible Church. The univerſall viſible Church is the company of all thoſe which profeſſe the Doctrine, whereſoever in the world they be. The particular viſible Church, The particular viſible. is alſo a company of thoſe which profeſſe the doctrine, but in ſome certaine place. The viſible Church is univerſall, in reſpect of the profeſſion of one faith in Chriſt, and of one Doctrine and worſhip. But it is particular, in reſpect of place and habitation,The univerſall inviſible. and of diverſity of rites and cuſtomes. So alſo the inviſible Church is univerſall: as all the Elect, in whatſoever place they be, and whatſoever time they lived, have one faith: againe it is particular, as either in this or that place they have the ſame faith. Now, all particular Churches are parts of the univerſall: and the viſible, are parts of the univerſall Church viſible, as alſo the inviſible are parts of the univerſall Church inviſible. And of this perſonall viſible Church doth the Article or Creed ſpeak properly, I beleeve the holy Catholike Church. For, beſides that the univerſall inviſible Church is Catholike, it is alſo nobilitated with this title, that it is Holy. Further, in this is the true communion of Saints between Chriſt and all his members.What difference between the viſible and inviſible Church. Rom. 8.30. There is almoſt the ſame difference betweene the viſible and inviſible Church, which is between the whole and part. For the inviſible lieth hid in the viſible as a part in the whole. Which appeareth out of this place of Paul; Whom the Lord predeſtinated them alſo he called. This calling, whereby the Lord calleth us, is of two ſorts; inward and outward. The inward Saint Paul ſaith was wrought according to the purpoſe of ſaving men: and the Elect are called by both; Hypocrites are called onely by the outward calling. And in reſpect of this outward calling is the Church called viſible, and the Church of the called; where are Hypocrites alſo. But the inviſible is called the Company or Church of the Elect and Choſen. Object. 1. If the whole be viſible, the part alſo is viſible. Anſw. That part alſo is viſible, as concerning men elected, or as they are men, and as they profeſſe the Doctrine of the viſible Church: but it is not viſible, as concerning the godlineſſe or faith of men, or as concerning faith and repentance in men. Object. 2. They which are in the Church, periſh not, as the definition of the Church affirmeth: Many Hypocrites are in the Church: Therefore either Hypocrites ſhall not periſh; or it is falſe, that they which are in the Church periſh not, Anſw. They which are in the inviſible Church periſh not; and of this was our definition. But the Minor propoſition ſpeaketh of the viſible Church, in which are many Hypocrites. Object. 3. Where the inviſible Church is not, neither is the viſible: In the time of Popery was not the inviſible: Therefore there was not the viſible. Anſ. I deny the Minor. For there alſo were remnants; that is, there were alwayes ſome mingled with thoſe dregs, who held the foundation, ſome more purely, ſome leſſe. In ſumme, The Church was oppreſſed, but not extingniſhed.

The Church of the Old Teſtament and the New.There is alſo another diviſion of the Church, into the Church of the Old Teſtament and of the New. The Church of the Old Testament is a company or congregation, imbracing the Doctrine of Moſes and the Prophets, and making profeſſion, that they will imbrace in Jury the Moſaicall Ceremonies, and keep them; and as well in Jury, as alſo out of Jury, imbrace the things ſignified by thoſe Ceremonies: that is, beleeving the Meſſias which was to be exhibited. The Church of the New Teſtament hath not theſe differences, becauſe all beleeve in the Meſſias already exhibited. This Church is a company imbracing the Doctrine of the Goſpel, uſing the Sacraments inſtituted by Jeſus Chriſt, and beleeving in him, being exhibited the true Meſſias.

3. what are the tokens and marks of the Church.

Profeſsion of the true doctrine.THe marks of the true Church are, Profeſſion of the true, uncorrupt, and rightly underſtood Doctrine of the Law and Goſpel; that is, of the Doctrine of the Prophets and Apoſtles. There concurre withall oftentimes errours; but yet notwithſtanding this mark is ſure, if the foundation be kept, albeit ſtubble be builded thereon: yet ſo, that thoſe errours of ſtubble be not maintained. The right uſe of the Sacraments. The right and lawfull uſe of the Sacraments. For amongſt other ends of the Sacraments, this is one, that this company of Gods Church may be diſcerned from all Sect and Hereticks. Profeſsion of obedience to the doctrine. Mat. 28.19, 20. Profeſſion of obedience to the Doctrine or Miniſtery. Theſe three marks of the Church are contained in thoſe words of Chriſt: Go and teach all Nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghost: teaching them to obſerve all things whatſoever I have commanded you: And we are to hold and keep theſe notes and marks, 1. In reſpect of Gods glory, that enemies may be diſcerned from ſons. 2. In reſpect of our own ſalvation, that we may joyn our ſelves to the true Church. Object. 1. There were in all ages great errours, both publike and private in the Church. Againſt the firſt marke. Anſ. 1. But ſtill the foundation was held, on which ſome built gold, ſome ſtubble. 2. Errours are not defended by the Church: and this mark ſtandeth ſure, if the foundation be held, though on it ſtubble be built, ſo that ſuch errours, and ſuch ſtubble be not maintained.

Againſt the third marke.Object. 2. In many Churches, which profeſſe true doctrine, this third mark is not ſeene: Therefore they are no Churches. Anſ. 1. There are many in them, who indeed yeeld and indeavour to yeeld obedience. 2. All obey, acknowledging by their profeſſion, that ſins ought not to be maintained. But it is neceſſary, that this third mark ſhould be added: becauſe they ſhould mock God,Againſt all the foreſaid markes. Not all that challenge theſe marks are the Church, becauſe all have them not, though they challenge them. The ordinary ſucceſsion of Biſhops no neceſſary mark of the Church. who would ſay that they received this Doctrine of Chriſt, and would not frame their lives according unto it. Object. 3. But thoſe which all Schiſmaticks and Hereticks doe challenge unto them, are not the marks of the true Church. But all of them doe challenge theſe unto them: Therefore they are not marks of the true Church. Anſ. I deny the Major. For we are not to ſee whether they challenge them, but whether they have them. So alſo would it follow, that the heavenly bleſſings, which are proper to the true Church, are theirs alſo, becauſe they challenge them. Object. 4. Without which the Church cannot be, that is a mark thereof. But without the ordinary ſucceſſion of Biſhops the Church cannot be: Therefore it is a mark thereof. Anſ. By ordinary ſucceſſion in the miniſtery, is meant the ſucceſſion of Miniſters, in the ſame doctrine and adminiſtration of Sacraments. And if the propoſition be ſo underſtood, it is true: for ſuch a ſucceſſion is nothing elſe, then thoſe notes which we have put. But in the concluſion of this objection, is underſtood, that there ſhould be an ordinary ſucceſſion into the ſame place, whether they teach the ſame doctrine, or a diverſe from it. And ſo alſo it ſhould be a tying of the Church to a certaine City, Region, and ſo forth. But in this ſenſe the Minor and Concluſion are falſe.

4. Why the Church is called one, holy, and Catholike.

One, for conſent in faith and doctrine.THe Church is called one, not in regard of the cohabitation, or the neere dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in reſpect of their conſent in faith and doctrine. It is alſo called Holy, becauſe it is ſanctified of God by the bloud and ſpirit of Chriſt, that it may be like unto him, not in perfection, but, Holy, 1. for imputed righteouſneſs. By imputation of righteouſneſſe; becauſe Chriſts holineſſe and obedience is imputed unto it. For inchoative righteouſneſſe. By inchoation of righteouſneſſe; becauſe the holy Ghoſt doth renue it by little and little, and cleanſe it from the filth of ſin, that all the members may begin all the parts of obedience. For the uſe to which it is conſecrated. Catholike in reſpect of place, time, and the members thereof. Becauſe it is conſecrated to an holy and divine uſe, and therefore ſequeſtred from the rout of wicked ones, who are without the Church. It is called Catholike, 1. In reſpect of place: becauſe it is ſpread through the whole world. For there is one univerſall Church of all places, and degrees of life, neither is it tied to a certaine place and kingdome, or to a certaine ſucceſſion. 2. In reſpect of time: becauſe there is but one true Church of all times, which alſo is at all times ſo Catholike, as that it is diſperſed through the whole world, neither is it at any time tied to any certaine place. 3. In reſpect of the men, who are members of the ſame: For the Church is gathered out of all ſorts of men, all ſtates, kindreds, and nations. It is not Catholike, becauſe it poſſeſſeth many kingdomes: For Catholike is a title given unto the Church in the Apoſtles time; for before time the Church was limited within narrow bounds. Now, that there is but one Church of all times and ages, One Church of all times and ages. from the beginning of the world unto the end, it is out of doubt. For, 1. It is manifeſt, that the Church hath ever beene. Neither can Abrahams daies be objected, as if before he was called, there had been no worſhip of the true God in his family, and himſelfe had beene after his calling alone without any others. For, before his calling, he held the foundation and grounds of doctrine of the true God, though it were darkned with ſuperſtitions mingled therewith. Againe, Melchiſedech lived at the ſame time, who was the Prieſt of the moſt high God; and therefore neither was Abraham after his calling alone, but there were others beſides him, worſhippers of the true God, whoſe Prieſt was Melchiſedech. 2. That the Church, as it hath beene ever, ſo ſhall it alſo continue ever, appeareth by theſe teſtimonies: My words ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed. If the night and day may be changed, Eſay 59.21. then ſhall my Covenant alſo be changed. I am with you alwayes unto the end of the world. Jer. 33.20. Mat. 28.20. Moreover, Chriſt was ever, and ever ſhall be King, Head, and Prieſt of the Church. Wherefore the Church was ever, and ever ſhall be. And hence alſo it is manifeſt, That the Church of both Testaments, is one and the ſame: that which is confirmed alſo by the article following. For Chriſt is the ſanctifier of his Church, who is common to men of both Teſtaments.

Hitherto appertaineth the queſtion of the authority of the Church. The Papiſts maintaine, that the authority of the Church is greater then the authority of the Scripture. But this is falſe: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Auguſtine his teſtimony. S. Auguſtine againſt Manichaeus his Epiſtle, cap. 5. ſheweth how he was brought to the faith of the Catholike Church. For he ſaith, That he obeyed the Catholikes, when they ſaid, Beleeve the Goſpel: and there he bringeth forth that common ſaying, I would not beleeve the Goſpel, except the authority of the Catholike Church moved me thereunto. By the teſtimony therefore of the Church he was moved to read the Goſpel, and to beleeve, that heavenly doctrine was contained therein. But doth he, after he 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 worldTHere 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 changeth: We here alſo are to hold againſt the Anabaptiſts, that Infants, which are borne in the Church, are alſo of the Church.

OF PREDESTINATION.

THis common place of Predeſtination or election and reprobation, ariſeth out of the former place of the Church, and is joyned with it. The ſpecial queſtions are;

1. Whether there be Predeſtination. 2. What it is. 3. What is the cauſe thereof. 4. What are the effects thereof. 5. Whether it be unchangeable. 6. How farre it is knowne unto us. 7. Whether the Elect be alwayes members of the Church and the Reprobate never. 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church. 9. What uſe there is of this doctrine.
1. Whether there be Predestination.

WHen the Queſtion is, Whether there be Predeſtination, then this is the Queſtion, Whether there be any ſuch counſell of God, which hath ſevered ſome to be ſaved, and others to be reprobate. Some ſay that Election, when as mention thereof is made in Scripture, is taken for ſome excellency, for which a man is worthy to be elected or choſen: As we may ſay, A choice and gallant horſe. So alſo they interpret Reprobation; but falſly: for it is the eternall counſell and purpoſe of God.

That there is Predeſtination, Predeſtination proved by teſtimony of Scripture. Mat. 20.16. John 15.16. John 10.16. Ephel. .4, 5. Acts 18.10. Acts 13.64. Rom. 2.30. Reprobation proved by Scripture. that is, election and reprobation in God, theſe teſtimonies of Scripture doe confirme: Many are called, but few are choſen. Ye have not choſen me, but I have choſen you. Other ſheep have I alſo which are not of this fold. He choſe us in him before the foundation of the world. He predeſtinated us to be adopted through Jeſus Chriſt unto himſelfe, according to the good pleaſure of his will. I have much people in this City. As many as were ordained unto eternall life, beleeved. Whom he predeſtinate, them alſo he called.

Of Reprobation, theſe places in ſpeciall make mention. God doth ſhew his juſtice on the veſſels of wrath. It is given unto you to know the ſecrets of the kingdome of heaven: Rom. 9.22. Mat. 13.11. Jude 4. Mat. 11.25. John 10.26. Prov. 16.4. but to them it is not given. Who were before of old ordained to this condemnation. Thou haſt hid theſe things from the wiſe. Yee are not of my ſheep. He hath made all things for his owne ſake: even the wicked for the day of evill.

Object. 1. But the promiſe of grace is univerſall. Anſw. It is univerſall, in reſpect of the faithfull, that is, it belongeth to all thoſe who beleeve. But it is particular, in reſpect of all men. Our adverſaries ſay, that thoſe which are converted may fall away. Which is to weaken and diminiſh the generall promiſe. Repl. But it is ſaid, 2 Tim. 2.4. Mat. 10.16 Mat. 13.15. Places of Scripture reconciled concerning Gods will to ſave, and not to ſave men. Prov. 1.26. That God willeth that all men be ſaved. Anſw. But contrary, Many are called, but few choſen. This peoples heart it waxed fat, ſaith the Lord, lest they ſhould returne, that I might heale them. And here it is ſaid, that God willeth that ſome be not ſaved: therefore theſe teſtimonies are contrary one to another. God forbid. God willeth that all be ſaved, as he is delighted with the ſalvation of all. Albeit, elſe-where it is ſaid, That he rejoyceth at the deſtruction of the wicked; yet he rejoyceth not thereat, as it is a vexation or deſtruction of his creature, but as it is an execution of his juſtice. 2. He willeth that all be ſaved, in aſ much as he inviteth all to repentance: But he will not have all ſaved, in reſpect of the force and efficacy of calling. He doth good to all, if ſo be they might have groaped after him, and found him. The elect obtaine it, Acts 17.27. Rom. 11.7. the reſt are hardened. He ſaith verily unto all, Honeſty of life pleaſeth me: ye owe it unto me. But he ſaith not to all, I will work it in you; but to the elect only, becauſe from everlaſting it hath ſo pleaſed him.

Object. 2. He that giveth unequally to thoſe that are equall, is an accepter of perſons. Anſw. It is true. 1. If he giveth to thoſe which are equall, unequally, for any outward cauſes or reſpects, that is, for ſuch cauſes as are not that condition, in reſpect of which, equall rewards or puniſhments were to be given, or not to be given: that is, when the cauſe which is common to both, is neglected, and other things regarded, which are not the cauſe, as riches, honours, and the like. But here God reſpecteth not theſe perſonages, but requireth faith for the receiving of this benefit, and converſion, and giveth eternall life to them which have theſe, and denieth it to them which have them not. 2. He that giveth unto thoſe which are equall, unequally, being bound to any, were an accepter of perſons. But God giveth moſt freely, of his meere mercy and grace. He is bound to no man: becauſe we were his enemies, therefore he might moſt juſtly have excluded all. And if unjuſtice ſhould any way fall into God (which God forbid that we ſhould think) he ſhould be unjuſt, and an accepter of perſons, in that he giveth any thing at all. Whereas then he hath mercy on ſome, and not on others, he is no accepter of perſons: as if thou, being moved with pity and compaſſion, ſhouldeſt give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of perſons. Why then, O man, accuſeſt thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, ſeeing he is bound unto none?Mat. 20.15. Rom. 11.35. Is it not lawfull for me (ſaith Chriſt) to doe as I will with mine owne? Is thine eye evill becauſe I am good? Who hath given firſt unto the Lord? To know this, is behovefull for the glory of God.

Object. 3. It is meet and juſt, that he who hath taken a ſufficient ranſome for all ſinnes, ſhould receive all men into favour. God hath received a ſufficient ranſome in his Sonne, for the ſinnes of the whole world. Therefore he ſhould receive all men into favour. Chriſts ranſome, though ſufficient for all; yet not applyed to all, doth not ſave all. John 17.9. Anſ. It muſt not onely be a ſufficient ranſome for all, but muſt be alſo applied unto all receiving it by faith: but it is not applied unto all; becauſe it is ſaid, I pray not for the world, but for them which thou haſt given me. Repl. 1. A ſufficient ranſome ought to be applyed unto all. That a ſufficient ranſome ought to be applied unto all, is proved, becauſe this is a property of infinite mercy to doe good unto all. Anſ. We deny that infinite mercy conſiſteth herein. It conſiſteth not in the number of thoſe that are ſaved, but in the manner, how they are ſaved. Moreover, he will not give this benefit unto all, becauſe he is withall moſt wiſe and juſt. He may and will together exerciſe both his mercy and his juſtice. God ſo loved the world, that he hath given his onely begotten Sonne, that whoſoever beleeveth in him, ſhould not periſh; but have eternall life. He that beleeveth not, is condemned already. Repl. 2. He that taketh a ſufficient ranſome for all, and yet doth not ſave all, is unjuſt: becauſe he taketh more than in equity he ſhould. God taketh a ſufficient ranſome for all; and yet doth not ſave all: Therefore he is unjust. Anſw. 1. He is unjuſt, except himſelfe give that ranſome. But God gave it: Therefore he taketh of his owne, not of ours. 2. The ſufficiency of the ranſome doth not binde God to the receiving of all, but the applying of it. But he hath not entred into any bond, that he will apply that ranſome to all.

God not unjuſt, though he afflicteth ſome for his glories ſake.Object. 4. He that afflicteth ſome for his owne glories ſake, is an unjust God. But God is not unjuſt: Therefore he rejecteth not or afflicteth any for his glories ſake. Anſw. 1. The Major propoſition is falſe, being generally taken: For, although it be true in creatures, yet it is falſe in God; becauſe God is the chiefe good, and greateſt regard ought to be had of the chiefe good. Now the chiefe good, that is, Gods glory, did require, that not only his mercy, but his juſtice alſo ſhould be manifeſted. 2. He is unjuſt, who afflicteth ſome, and that without any treſpaſſe or fault of their own. For God, for his glories ſake, doth ſuffer ſome to periſh, whi e themſelves willingly periſh and fall away. 3. God is bound to none to ſave them, as neither he was to create them. He ſuffereth men to fall into ſin: but, 1. Themſelves willing y falling. 2. Himſelfe not being bound to ſave them. 3. Being bound to have more regard of his own glory, than of mens ſalvation.

Object. 5. He that destineth to the end, deſtineth alſo to the meanes. whereby we come to the end. God (according to this doctrine) deſtineth ſome to the end, that is, damnation: Therefore he deſtineth them to the meanes alſo, which are ſinnes. For, that ſinnes are the meanes to come to damnation, is proved, becauſe that it is a meane, without which we cannot come to the end; as, none can come to damnation without ſinne. Anſw. Meanes are of two ſorts. Some, which go howſoever before the end, that is which he uſeth who tendeth to the end, and by the help whereof he obtaineth and accompliſheth the end which he intendeth. Other meanes there are which come indeed unto the end, but are not done by him which intended the end. Thoſe he may ſuffer or admit, but it followeth not, that he willeth them. Wherefore, I anſwer unto the Major: He that willeth the end, willeth alſo the meanes which himſelfe worketh, and by which he worketh to obtaine the end which he intendeth: but not all meanes; otherwiſe there ſhall be more in the concluſion, than in the premiſſes. Neither willeth he alſo thoſe things which he permitteth, that is, he hindreth them not from being done, if they hinder not his end.

God, in calling all and yet ſaving but ſome, doth not diſſemble.Object. 6. He that calleth all, and yet will ſave but ſome onely, diſſembleth: God doth ſo: Therefore he diſſembleth. Anſ. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cauſe, for a cauſe. Wherefore, to the Major we anſwer: He doth not doe it to illude men: but either to leave all without excuſe, or to invite them to repentance. And further, if you underſtand the Major generally, it is to be denied: becauſe there may be another cauſe: and if it be ſo taken, it is thus to be diſtinguiſhed; He that calleth all, and yet will ſave but ſome onely, to illude men, or to deceive them, he diſſembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promiſed, that he would work this in all. Wherefore there is no contradiction in theſe propoſitions: All ought to doe it, and, I will work in ſome to doe it; becauſe the ſame thing is not denied in the one, which is affirmed in the other: but a diverſe thing.

Object. 7. They, whoſe ſalvation dependeth on the ſecret counſell of God, cannot have comfort. The ſecret counſel of God, as touching our ſalvation, is revealed unto us. Rom. 5.1. 2 Cor. 1.22. and 5.5. Rom. 8.16. 1 John 3.24. and 4.13. Our ſalvation dependeth on the ſecret counſell of God: Therefore we cannot have comfort. Anſw. We cannot have comfort before it is revealed unto us. But that ſecret counſell of God is opened unto us by his Son and the holy Ghoſt. Likewiſe, by the effects: Being juſtified by faith, we have peace towards God. He hath ſeald us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who alſo hath given unto us the earnest of the ſpirit. The ſame ſpirit beareth witneſſe with our ſpirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the ſpirit which he hath given us. Wherefore before this manifeſtation or revealing it holdeth true, that we can reap no comfort out of Gods ſecret decree and counſell; but after the revealing thereof it is falſe.

Object. 8. That which is done in vain, no man ſhould endeavour: But the reprobate do in vain repent, becauſe it is impoſsible that they ſhould be ſaved. Anſ. This is true, if any knew that they were reprobate: But God will have no man ſo to determine of himſelf. 2. It is a contradiction to be a reprobate, and to ſhew repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this abſurdity.

The elect are therefore without danger, becauſe they are wary and circumſpect.Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Anſ. The Major is true, if there ſhould be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedfull and bewaring of any danger that is to come: But all the elect are heedfull, circumſpect and wary; and thoſe who are not heedfull are not elect: For, from whom God averteth and turneth away this danger, he worketh alſo in them to be very wary, and to take good heed thereof: Whom he predeſtinate, them he juſtified. They therefore do amiſſe,Rom. 8.30. who think to receive comfort without any deſire of good conſcience. Repl. But if they must take heed and beware, they are uncertain. Anſ. No; becauſe they have this as a ſpur to go forward and perſevere. But to be certain, and not to have a deſire of repentance and amendment of life, implieth a contradiction: as if thou ſhouldſt ſay, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. Theſe propoſitions do one mutually follow another, To be certain of ſalvation: and, To have a deſire of converſion and amendment of life.

2. What predestination is.

The difference between predeſtination and providence. PRedeſtination differeth from providence, as a ſpeciall from the generall: For providence is the eternall counſell of God concerning all creatures; but predeſtination is the eternall counſell of God concerning the ſaving of men and angels. Wherefore predestination is the eternall, moſt juſt, and unchangeable counſell of God, of creating men, of permitting their fall into ſin and eternall death, of ſending his Son into fleſh, that he might be a ſacrifice; and of converting ſome by the word and the holy Ghost for the Mediatours ſake, and ſaving them in true faith and converſion, juſtifying them by and for him, raiſing them up to glory, and bestowing on them eternall life: and of leaving the reſt in ſin, and eternall death, and raiſing them up to judgment, and casting them into eternall pains. Here is ſpoken of men which ſhall be ſaved, and not ſaved: therefore to them onely, and not to angels, doth this definition of predeſtination agree.

The parts of predeſtination are, Election and Reprobation. Election is the eternall,Election. unchangeable, free, and moſt juſt decree of God, whereby he hath decreed to convert ſome to Chriſt, to preſerve and keep them in faith and repentance, and by him to give them eternall life. Reprobation is ſuch a decree of God, as whereby he hath decreed to leave ſome, Reprobation. according to his moſt juſt judgement, in their ſins, to puniſh them with blindneſſe and damnation, and condemn them being not made partakers of Chriſt everlastingly. That election likewiſe, as alſo reprobation, are both the decree of God, theſe and the like ſayings do prove: I know whom I have choſen. His grace was given to us before the world was. John 13.18. 2 Tim. 1.9. Rom. 9.18. He hath mercy on whom he will. But therefore election and reprobation were made by counſell, and therefore both are a decree, and that eternall; becauſe there is no new thing in God, but all from everlaſting; and the Scripture doth manifeſtly ſay,Epheſ. 1.4. that God hath choſen us before the foundation of the world. Seeing then he hath choſen us, hee hath therefore rejected the reſt; that which the very word of chooſing doth ſhew: For, whatſoever is choſen, the ſame is choſen, other things being rejected.

3. What are the cauſes of predestination, or election and reprobation.

THe efficient and motive cauſe is the good pleaſure of God: It is ſo, O Father, The efficient cauſe of our election, Gods good pleaſure; not any thing in us. Epheſ. 2.3. becauſe thy good pleaſure was ſuch. God hath not foreſeen any thing in us, for which he ſhould chooſe us, for there can be no good in us, as of our ſelves, ſeeing we are by nature the children of wrath as well as others. For if any good be found in us, that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlaſting. Wherefore the alone gracious and free good pleaſure of God, or the alone free mercy of God, is the efficient and motive cauſe of our election. Our election I ſay, is of grace, and free; that is, not in reſpect of any good foreſeen in us:Rom. 9.18. John 15.16. He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not choſen me, but I have choſen you. God hath predeſtinate us to be adopted through Jeſus Chriſt unto himſelfe, The cauſe of reprobation is in GOD. Epheſ. 1.5. according to the good pleaſure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner alſo the efficient cauſe of reprobation is the moſt free good pleaſure of God. For we being all by nature the children of wrath had all periſhed, if ſinne were the cauſe of reprobation. Wherefore the cauſe of reprobation is not in men themſelves, but that is in God his will of ſhewing forth his juſtice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reaſon given, but the good pleaſure of God only. But the cauſe of damnation is altogether in men, which is ſin. For God will declare his juſtice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unleſſe it be for ſin: neither willeth he the damnation as it is damnation, but as it is a juſt puniſhment. Now puniſhment taketh not place but there where ſin was before ſeated.The cauſe of damnation is the free will of divels and men. The principall cauſe therefore of damnation, is the free will of Divels and men; becauſe of their owne accord they fell from God. But the firſt cauſe of ſalvation is, the eternall and free election of God, whereof God foreſaw no cauſe in us, why he would convert us unto Chriſt rather than others; why he would ſave and redeeme us out of the common and generall deſtruction, wherein all were plunged rather than others. The ſupreme finall cauſe of Predeſtination is Gods glory: and the laſt and proper finall cauſe of election, is the manifeſtation of Gods goodneſſe and mercy in freely ſaving the Elect. The next and neareſt finall cauſe of our election, is our juſtification, when God doth in his Sonne freely account us for righteous. Both which finall cauſes the Apoſtle compriſeth in theſe words: He hath predestinated us to the praiſe of the glory of his grace, wherewith he hath made us freely accepted in his beloved. Epheſ. 1.6. Likewiſe of the contrary; The firſt finall cauſe of reprobation, is the declaration of Gods juſtice, ſeverity and hatred againſt ſinne in the reprobate. Rom. 2.9. God would to ſhew his wrath, and to make his power knowne, ſuffer with long patience the veſſels of wrath prepared to deſtruction.

Object. 1. God did foreknow our workes: therefore he choſe us for our works. Anſ. He did foreknow thoſe good things which he purpoſed to work in us, as alſo he foreknew the perſons; otherwiſe he could not have foreknowne any good workes: So could he not have foreſeene any evill, except he had purpoſed to permit the ſame.

Object. 2. Whomſoever God choſe in Christ, them he found in Chriſt: for he in Chriſt benefiteth none but thoſe who are in Chriſt. Epheſ. 1.3. God choſe us in Chriſt. Therefore he found us in Chriſt: that is, he foreſaw that we ſhould be accepted of Chriſt, that we would beleeve rather than others, and would become better than others, and therefore he choſe us. Anſw. We deny the Major. For the reaſon alledged holdeth not true in election, but in the effects of election, and in the conſummation of Chriſts benefits, which are imparted unto none, but ſuch as are in Chriſt by faith: according to that ſaying of Chriſt: Except ye abide in me, John 15.4. ye ſhall have no life in you. In election, and the firſt cauſe thereof it is apparently untrue, by that teſtimony of Paul, which the objection citeth. For he choſe us before the foundations of the world were laid, not becauſe we would be, but that we ſhould be holy and blameleſſe: Epheſ. 1.3. not becauſe we were already in Chriſt, but that he might engraffe us into Chriſt, and adopt us to be his ſonnes. Wherefore our foreſeene faith and holineſſe is not the cauſe, but the effect of our election in Chriſt. He choſe us not then being ſons, but hereafter to be adopted ſons. Auguſtine ſaith, He choſe not us, becauſe we were then holy, neither yet becauſe we would hereafter prove holy, but be rather choſe us to this end, that in the time of grace we might be holy through good works. But the Pelagian here, contradicting the truth, ſaith; God foreknew who would be holy and unſpotted by reaſon of their free-will, and therefore he in his foreknowledge choſe them ſuch as he knew they would be. But the Apoſtle here ſtoppeth the mouth of the Pelagian, whileſt he ſaith, that we ſhould be holy.

Object. 3. Chriſts merit applyed unto us by faith is the cauſe of our election: Therefore not the good pleaſure of God. Anſw. Chriſts merit is not the cauſe of election, but is reckoned among the effects thereof, and amongſt the cauſes of our ſalvation: Hee choſe us in Chriſt; that is, as in the head: Wherefore he firſt choſe the head, and ordained him unto the Office of the Mediatourſhip, as Peter teſtifieth. Afterwards he alſo choſe us as members in that head:2 Pet. 1.10. John 3.16. So God loved the world, that he gave his only begotten Son, &c. Wherefore Gods love, that is his free election, is the cauſe of his ſending of the Son: and not the ſending of his Son the cauſe of his love.

Object. 4. Evill works are the cauſe of reprobation; Therefore good works are the cauſe of election. Anſw. Evill works are not the cauſe of reprobation; but of that which followeth reprobation, that is, of damnation. For if ſin had been the cauſe of reprobation, wee had been all reprobates, becauſe we are all the ſons of wrath:Rom. 9.11, 12. For ere the children were born, and when they had done neither good nor evill, that the purpoſe of God might remain according to election, not by works, but by him that calleth; it was ſaid unto her, The elder ſhall ſerve the younger. Good works goe not before in him that is to be juſtified, much leſſe are they the cauſe of election: but they follow in a man being inſtified, and draw their originall and their perpetuall efficacy and vertue from Gods meer grace.

4. What are the effects of Predestination.

THe effect of election is the whole work of our ſalvation,The effects of election. Epheſ. 1.4, 5, 6, 7.8, 11. John 6.39. and all the degrees of our redemption. 1. The creation and gathering of the Church. 2. The ſending and giving of Chriſt the Mediatour, and his ſacrifice. 3. Effectuall calling of men to his knowledge, which is the converſion of the elect by the holy Ghoſt and the World. 4. Faith, juſtification, regeneration. 5. Good works. 6. Finall perſeverance. 7. Raiſing unto glory. 8. Glorification and eternall life.The effects of reprobat on. Rom. 9.17. Mat. 11.21. Iſa. 6.9. The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of Gods grace. 3. Blinding and hardening. 4. Perſeverance in ſin. 5. Raiſing to judgement. 6. Caſting into eternall torments.

Obj. 1. Divers or contrary cauſes have contrary effects: The effects of election are good works: Therefore evill works are the effects of reprobation. Anſw. The Major is not alwaies true in voluntry cauſes, which can work diverſly, and yet produce no contrary effects; as in this place there is a diſſimilitude: Becauſe God purpoſed only to permit evill works, but to work good in us. But the proper cauſe of evill works is the divell and evill men. Obj. 2. But God hardeneth and blindeth men: Blindneſſe is an effect of reprobation, and a ſin: Therefore ſin is an effect of reprobation. Anſ. Blindneſſe is a ſin in reſpect of men who admit it, and as it is received of them, and purchaſed by their own demerit; but as it is inflicted of God, it is a juſt puniſhment: and, that God doth deliver ſome from that blindneſſe, is of his mercy. Obj. 3. Hardneſſe or induration is an effect of reprobation, and is a ſin: God is authour of reprobation: Therefore of hardneſſe alſo and of ſin. Anſ. Hardneſſe is an effect of reprobation; but ſo, that it is done according to reprobation, but cometh not from it. Hardneſſe, and blindneſſe, or excecation are according to reprobation, or according to predeſtination, as they are ſins: but they are effects of reprobation or predestination, as they are moſt juſt puniſhments.

5. Whether Predeſtination be unchangeable.

Predeſtination unchangeable. PRedeſtination is firm, ſure, and unchangeable; which may appear even by this generall reaſon: becauſe God is unchangeable, and doth not depend on the interchangeable courſe of things, but the ſame rather dependeth on his decree. What therefore hee hath from everlaſting decreed, of ſaving the elect, and condemning the reprobate, that hath he unchangeably decreed: And therefore both election and reprobation is firm and unchangeable. For, whom he would, and hath decreed from everlaſting ſhould be ſaved, them alſo hee now will, and ſo hereafter perpetually. The ſame alſo we are to think concerning reprobation; neither are there wanting teſtimonies of Scripture,John 6.36. whereby the ſame is confirmed. This is the Fathers will, Iſa. 46.10. that of all which he hath given me I ſhould loſe nothing. My counſell ſhall ſtand, and I will doe whaſoever I will. Mal. 3.6. Joh. 10.28, 29. 2 Tim. 2.19. I am the Lord, I change not. None ſhall pluck my ſheep out of my hand Ye beleeve not, for ye are not of my ſheep. The foundation of God remaineth ſure, and hath this ſeal, The Lord knoweth who are his. The foundation which Paul ſo calleth, is the decree of ſaving the elect. 1. Becauſe it is the beginning and well-ſpring of our ſalvation, and the end thereof, and of all the means tending to ſalvation. 2. It is called the foundation for the ſureneſſe and firmneſſe thereof, becauſe the ſame is never ſhaken. Theſe things are needfull for us to know, that wee may have firme comfort and conſolation, that we may beleeve eternall life, and ſo all other articles of Chriſtian faith. The reaſon is often repeated, and therefore often to be meditated of; becauſe hee that denieth himſelfe to be certain of the grace to come, is uncertain alſo of the preſent grace of God: For God is unchangeable.

6. How far forth Predeſtination, or Election and Reprobation is known unto us, and whether wee may and ought to be certain thereof.

IT is unknown unto us in generall, as, That ſome are elect, and ſome reprobate: but not in ſpeciall, Every man ought to be aſſured of his owne election in ſpeciall. Whether this or that man be. But of our owne election every of us not only may, but alſo ought to be in ſpeciall certain and aſſured. And verily thereof we ſhall be certain by the effects thereof, namely, by converſion; that is, by true faith and repentance. For that we may beleeve and know that we are certainly choſen to eternall life, we are bound to beleeve in Chriſt, and to beleeve alſo eternall life. But this we cannot beleeve, except we have true faith and repentance. And as every one ought to have both thoſe; ſo every one ought certainly to hold, that hee is of the number of the elect; otherwiſe they ſhall accuſe God of lying. We rejoice under the hope of the glory of God. Chriſt is our interceſſour, working our everlaſting ſalvation.Rom. 5.2. I beleeve everlaſting life: that is, not ſpirituall life onely, but everlaſting alſo, which being here begun, I carry hence with me everlaſting life. Neither only in ſpeciall doth every one know his own election by faith and converſion; but it is in generall alſo known, that ſome are elect. And in generall thou oughteſt not only to hope,The election of others is to be beleeved in generall. but alſo certainly to beleeve that there are other beſides thee elected. For thou art bound to beleeve the article of the Church, that it hath been at all times, and now is: but thou alone by thy ſelfe art not the Church; and therefore thou muſt not ſay with Elias, I am left alone. But to diſcern of particulars, and of every ſingle man,1 King. 19.14. is not thine to doe. Thou art notwithſtanding well to hope of the election of others, even as concerning every particular man. In generall, is the whole election of all known: in ſpeciall, there is a diverſe conſideration of himſelfe and of others.

Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own,No certainty of reprobation either concerning our ſelves or others. or as touching others reprobation before the end of his life: for he that is not yet converted, may hereafter be converted before hee die. No man therefore ought to judge of others that they are reprobates, but to hope well of them: and of himſelf every man ought certainly to beleeve that he is an elect; for we have a generall commandement, that all beleeve the Goſpel and repent.

7. Whether the elect be alwayes members of the Church, and the reprobate never.

THe elect are not alwayes members of the Church; The elect are then firſt members of the Church, when they are regenerated. Rom. 8.9. 1 Cor. 6.11. Col. 1.13. but then firſt when they are converted and regenerated by the holy Ghoſt: for it is ſaid, If any man hath not the Spirit of Christ, the ſame is not his. Likewiſe, the Church is called holy: But then firſt are the elect holy, when they are converted: for Saint Paul expreſly ſaith, And ſuch were ſome of you; but yee are waſhed. Hee hath tranſlated us into the kingdome of his dear Son. Now ſome are born, live, and die in the Church: others are not born in it but are called, either ſoone or late, unto the viſible Church: ſome both to the viſible and inviſible Church: as the theefe on the Croſſe: as alſo thoſe of the Gentiles, of whom Chriſt ſpake, I have other ſheep which I muſt bring. Alſo, John 10.16. Acts 18.10. I have much people in this City: namely, through mine election. Some either are borne in the viſible Church, or come unto it, who nevertheleſſe are not members of the inviſible and who ſometimes depart from the viſible. Such are the reprobate, who are not alwayes eſtranged from the Church, but are ſometimes made members of the viſible Church, though at length they depart from it. They went out from us. 1 John 2.19. Acts 20.29. Grievous Wolves ſhall enter in among you. Object. All that beleeve, are alwayes members of the Church: but all the Elect doe beleeve, becauſe theſe terms are mutually affirmed one of another, To be ſaved, elected, To beleeve. (For all beleevers are elected, and to be ſaved; And, all who are to be ſaved, and are elected, doe beleeve,) Therefore all the elect are alwaies members of the Church. Anſ. Theſe termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true beleevers, and all that are to be ſaved, are elected, and that alwayes and at all times: but all that are elected, are both beleevers, and to be ſaved; but yet not alwayes: The elect are to be ſaved alwayes, but are not both beleevers, and to be ſaved alwayes: For at one time they may be ſaid that they are to be ſaved, and at another, that they are all beleevers, at another, that they are ſaved, Thus farre then are theſe termes mutually affirmed each of other, as that all the elect doe beleeve, or ſhall beleeve before the end of their life. For now is the time of grace: then ſhall be the time of judgement. Object. 2. Chriſt notwithſtanding calleth thoſe, which are not as yet converted of the Gentiles, his ſheep: I have, ſaith he, other ſheep, which are not of this fold, that is, of this part of the Church, which is to be gathered out of the Jewes. Wherefore, thoſe other ſheep ſeeme to be of the generall flock. Anſ. They were then ſheep according to the providence and counſell of God; but they were not ſheep, as concerning the fulfilling of his decree: that is, they were predeſtinated ſheep. In ſumme: The elect are not alwayes members of the Church: but yet it is required of neceſſity, that in this life they be brought unto the Church, though it be ſometimes even at the very point of death. This is it, which is ſaid, that all the elect muſt in this life begin eternal life. The reprobate are indeed ſometimes members of the Church, neither are they alwayes eſtranged from it: but their coming is no true coming to the holy Church: neither are they ever members of the inviſible Church, that is, of the Church and company of Saints. For from this they are ever aliens.

8. Whether the Elect may fall from the Church, and the Reprobate abide alwayes in the Church.

The Elect cannot fall wholly and finally from the Church.THis queſtion is declared and laid open by thoſe things which are ſpoken of the unchangeableneſſe of Election, and of the perſeverance of the Saints and godly. The Elect, when they are once indeed come unto the Church of the Saints, they may ſometimes fall from it, but wholly and finally forſake it they never can. Not wholly: becauſe they never ſo defect or fall, that they can become enemies of God and the Church. Not finally; becauſe they perſiſt not in this Apoſtaſie, but at length returne to repentance. They went out from us, but they were not of us: 1 John 2.19. Eſay 42.3. John 10.28. for if they had beene of us, they would have continued with us. A bruiſed reed ſhall he not break: and the ſmoaking flaxe ſhall he not quench. No man ſhall pluck my ſheep out of my hand. All the reprobate and hypocrites do at length finally depart from the Church, and,The reprobate at the length fall finally from it. together with thoſe gifts which they had, they loſe alſo thoſe gifts which they ſeeme to have. Object. The godly alſo oftentimes fall away, as David and Peter. Anſw. They fall, but neither wholly, nor finally: Which alſo befell unto Peter; for he retained ſtill in his mind the love of Chriſt, although for fear of danger he denied him. He acknowledged alſo afterwards his offence, and did truly repent him thereof. Saint Anguſtine prettily ſaith: Peters faith failed not in his heart, when open confeſsion with the mouth failed him. David alſo did not wholly fall away, but being rebuked of the Lord by the Prophet, he truly repented, and ſhewed that his faith was not quite dead, but in a ſlumber rather for a ſeaſon: therefore he prayeth on this wiſe;Pſal. 51.13. Take not thine holy Spirit from me. Wherefore the ſaints and the elect of God never fall away; but hypocrites and the reprobate doe at length wholly and finally revolt and fall away; for they doe ſo at laſt fall away, that they never return to repentance: And becauſe the true love of God was never in them, and ſo neither themſelves ever were of the number of Gods elect ſaints; therefore no marvell though at length they wholly and altogether depart and fall away from the Church.

9. What is the uſe of this doctrine?

THe uſe of this doctrine is, 1. That the glory of our ſalvation be in whole aſcribed and given to God: 1 Cor. 4.7. What haſt thou that thou haſt not received? 2. That we may have ſure and certain comfort. This we ſhall have, when as wee ſhall not doubt of thoſe things which are here taught; and that eſpecially if every of us be certainly perſwaded that the decree of God of ſaving his elect is altogether unchangeable; and further, that himſelfe alſo is of the number of the elect, even a member of the inviſible Church, and therefore ſhall never depart from the Church and communion of ſaints.The meaning of the Article, I beleeve the holy catholick Church. To beleeve therefore the holy Church, is, to beleeve that in this viſible company and ſociety are ſome true repentants and truly converted, and my ſelf to be a lively member of the inviſible and viſible Church.

Queſt. 55. What mean theſe words; The communion of ſaints?

Anſw. Firſt, That all and every one who beleeveth are in common partakers of Chriſt and all his graces, as being his members1 John 1.3. Rom. 8.32. 1 Cor. 1.12. 1 Cor. 6.17.. And then that every one ought readily and cheerfully to beſtow the gifts and graces which they have received to the common commodity and ſafety of all1 Cor. 12.21 & 13.15. Phil. 4, 5, 6..

The Explication.

What communion in generall is. Three parts of all communion. THe Articles following are concerning the benefits of Chriſt, which either heretofore have been, or hereafter ſhall be beſtowed on the Church by the holy Ghoſt. Communion is a reſpect or reference between two or moe parties which have the ſame thing in common. The foundation and ground of this relation is the thing it ſelfe which is common: The relative is that property of the thing, to wit, that it is common: The terme which the community of this thing reſpecteth is the poſſeſſours themſelves, which have common fruition of one or many things.What the communion of ſaints 〈◊〉 . The communion therefore of ſaints is an equall participation of all the promiſes of the Gospel: Or, it is a common poſſeſsion of Christ and all his benefits; and a beſtowing of gifts by the head Chriſt on each member of his body for the ſalvation thereof. Your parts therof. 1 Union with Chriſt. It ſignifieth therefore, 1. A conjoyning of all the ſaints with Chriſt as members with the head, wrought by the holy Ghoſt, who dwelleth in the head and in the members, conforming and making them like unto their head; yet reſerving ſtill this proportion, that in the head he worketh all graces, and that moſt perfectly; in the members he worketh thoſe gifts which are convenient for every one, and ſo much as is for every one requiſite and neceſſary: Or, An union and coherence of the Church with Chriſt, and of the members amongſt themſelves: and that union with Chriſt is with the whole perſon of Chriſt, to wit, with both his divine and humane nature. For the communion of the perſon is the foundation of the communion of the benefits, according to theſe ſayings;John 13.4, 5. I am the Vine, yee are the branches. Abide in me, and I in you: As the branch cannot beare fruit of it ſelfe, except it abide in the vine; no more can ye, except yee abide in mee. By one Spirit are wee all baptiſed into one body. Hee which hath not the Spirit of Chriſt, is none of his. He that is joyned unto the Lord is one Spirit. Hereby know we, 1 Cor. 12.13. Rom. 8.9. 1 Cor. 6.17. 1 John 4.13. that we dwell in him, and he in us, becauſe he hath given us of his Spirit. Participation of Chriſts benefits. The communion or participation of all Chriſts benefits. For all the ſaints have the ſame reconciliation, redemption, juſtification, ſanctification, life, and ſalvation by and for Chriſt. All the ſaints have the ſame benefits common which are neceſſary to ſalvation. There is one body and one Spirit, even as ye are called in hope of your vocation, Epheſ. 4.4. one Lord, one faith, one baptiſme, &c. Diſtribution of ſpeciall gifts. The diſtribution of ſpeciall gifts. Theſe particular gifts alſo are common to the whole Church, which are beſtowed on ſome members of the Church for the ſalvation of the whole body,Epheſ. 4.12. even for the gathering together of the ſaints, for the work of the miniſtery, and for the edification of the whole body of Chriſt. But they are ſo diſtributed unto every member, as that ſome excell and goe before otherſome in gifts and graces in the Church: for the gifts of the holy Ghoſt are diverſe, and, To every one of us is given grace, Epheſ. 4.7. according to the meaſure of the gift of Christ. Uſe of theſe gifts to Chriſts glory, and the good of the Church. An errour concerning this communion refuted. An obliging or binding of all the members to imploy or referre all their gifts to the glory of Chriſt their head, and to the ſalvation of the whole body, and of every member mutually. Hence it is cleer how abſurd their fancy is, who contend that the communion is a ſubſistence or perſonall being of Chriſts body among our 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 ſins1 Joh. 2.2. 1 John 1.7. 2 Cor.5.19., and alſo of that corruption within meRom. 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 judgementJohn 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 rem t ſins. The Apoſtles remit ſins, in that they are the ſignifiers and declarers of Gods remiſſion. Likewiſe alſo the Church remitteth ſins, when, according to the commandement of God, ſhee pronounceth remiſſion of ſins to the repentant. Againe, one neighbour remitteth ſins and treſpaſſes unto another, as concerning the pardoning of the private offence. But God onely freeth us from the guilt of ſin by his own authority: God only waſheth us clean from ſin in the bloud of his Son. In a word, God only remitteth unto us all ſins, that is, originall and actuall, whether they be of omiſſion, or of ignorance: Which healeth all their infirmities. Pſal. 103.3. Rom. 8.1. There is no condemnation to them that are in Christ Jeſus.

3. For what remiſsion of ſins is granted.

REmiſsion of ſins is granted not verily of any lenity,Remiſſion of ſins granted for Chriſts interceſsion and ment. 1 Pet. 3.18. 1 John 1.7. Col. 1.19, 20. which is repugnant to juſtice: but, 1. Of the free mercy of God, and of meer grace, and Gods free love. 2. For the interceſſion and merit of Chriſt applied by faith: Chriſt hath once ſuffered for ſins, the just for the unjust, that hee might bring us to God. The blond of Jeſus Chriſt cleanſeth us from all ſin. It pleaſed the Father that in Chriſt ſhould all fulneſſe dwell: and by him to reconcile all things to himſelf, and to ſet at peace, through the bloud of his croſſe, both the things in earth, and the things in heaven. Heb. 12.24. Ye are come to Jeſus the Mediatour of the new Teſtament, and to the bloud of ſprinkling, that ſpeaketh better things then that of Abel. By Chriſt we have redemption through his bloud, even forgiveneſſe of ſins, Epheſ. 1.7. according to his rich grace. For intreaty cannot be made without ſatisfaction: becauſe that we are to deſire that God would yeeld ſomewhat of his juſtice.

4. Whether remiſsion of ſins agreeth with Gods justice.

Gods juſtice ſatisfied for ſin by Chriſt, though it be remitted unto us.IT is true indeed, that it behooveth God, as a juſt Judge, not to leave ſin unpuniſhed; and therefore not to remit it, except ſome ſatisfaction be interpoſed. But neither doth God leave it unpuniſhed; for hee puniſheth ſins in Chriſt, or in the ſinners themſelves moſt ſufficiently. God pronounceth us in ſuch ſort juſt, as he pronounceth us not to be obnoxious to puniſhment, becauſe of the moſt perfect ſatisfaction of Chriſt: and this doth not contrary or croſſe the juſtice and truth of God. Object. The juſtice of God requireth, that they be puniſhed who ſin: Therefore ſuch a remiſsion of ſins as is granted without ſufficient puniſhment of the party ſinning, is impoſſible, or doth contrary and croſſe the justice of God. Anſ. It is contrary to Gods juſtice not to puniſh ſin at all; that is, neither in him that ſinneth, nor in any other who undergoeth the puniſhment for him that ſinneth. Repl. To puniſh one that is innocent in place of him that hath offended, is repugnant alſo to Gods juſtice. Anſ. True, if the innocent party be ſuch a one, who, 1. Will not undergoe the puniſhment. 2. Is not of the ſame nature with the offender. 3. Is not able to ſuffer ſufficient puniſhment. 4. Is not able to recover out of it: for God will not have him that is innocent to periſh for an offender. 5. Is not able to reſtore and convert the offender, that he may thenceforward ceaſe to offend; and further, to give him faith, which may imbrace and receive this his benefit. But all theſe conditions are in Chriſt, as clearly appeareth by the teſtimonies following: Chriſt hath loved us, and hath given himſelf for us, Epheſ. 5.2. to be an offering and ſacrifice of a ſweet ſmelling ſavour unto God. I lay down my life for my ſheep. John 10.18. Iſa. 53.5. 2 Cor. 5.15. He was wounded for our tranſgreſsions. Chriſt died for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again. John 2.19. John 10.17. Epheſ. 5.25. Titus 2.14. Deſtroy this temple, and in three dayes I will raiſe it up again. I lay down my life, that I may take it again. Chriſt loved the Church, and gave himſelfe for it, that hee might ſanctifie it. Hee gave himſelf for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himſelfe, zealous of good works.

5. Whether remiſſion of ſins be freely given.

Our ſins remitted freely, in reſpect of us, though they coſt Chriſt full dearly.ALbeit God remitteth not our ſins unto us, except a moſt ſufficient puniſhment be firſt paid for them: yet he remitteth them freely unto us for Chriſts ſake, whom our debt coſt enough. Object. If he pardoned them for Chriſts ſatisfaction, then doth he not remit them freely. Anſ. He remitteth them freely in reſpect of us, that is, without any ſatisfaction of ours, and pardoneth them for the ſatisfaction made by another. Repl. And he that after this ſort pardoneth, doth not freely pardon: for this is a rule; What a man doth by another, that hee ſeemeth to do by himſelf: Wherefore we our ſelves pay it, in paying it by Chriſt. Anſ. God alſo giveth us freely this price and ranſome,John 3.16. that is, this ſatisfier and mediatour Chriſt, who is not bought of us: So God loved the world, that he gave his only begotten Son, that whoſoever beleeveth in him ſhould not periſh, but have life everlaſting.

6. To whom remiſsion of ſins is given.

Remiſsion of ſins given unto all the elect, and to them only. John 3.36. Acts 10.43. REmiſsion of ſins is given to all the elect, and them alone, becauſe it is given to them all and alone who beleeve, and none beleeve but the elect onely: for the reprobate never have true faith and beleefe; therefore they never obtain remiſſion of their ſins: Hee that beleeveth in the Sonne, hath everlaſting life. To him give all the Prophets witneſſe, that through his Name all that beleeve in him ſhall receive remiſsion of ſins. Yet all the elect have not alwayes remiſſion of ſins; but all beleevers have it alwayes, becauſe they onely have remiſſion of ſins who beleeve that they have it. But this the elect do not alwayes beleeve; but then firſt, when they are converted and indued with faith: yet in reſpect of the ſecret and fore-determined purpoſe of God, they have alwayes remiſſion of ſins. Now infants have remiſſion of ſins, becauſe they have faith and converſion in aptitude and inclination, though not actually.

7. How remiſsion of ſins is given.

Remiſſion of ſins given by faith, through the working of the holy Ghoſt. REmiſsion of ſins is given by faith alone; by which, being wrought and kindled in us by the holy Ghoſt, we receive the ſame: Therefore it is then alſo given, when by faith it is received. God verily decreed from everlaſting to pardon in Chriſt, for his ſatisfaction, the ſins of the elect: but he doth actually forgive all and every faithfull man their ſins then, when reputing them for juſt, he worketh by his holy Spirit in their hearts a ſenſe and feeling of that pardon, whereon they may for ever reſt ſetled and confirmed: Therefore the purpoſe and decree of God of remitting ſins is everlaſting; but the executing and performance thereof is, when by faith wee apply remiſſion of ſins offered unto us in the Goſpel. So alſo God doth alwayes love his elect: but that love is not powred out in their hearts before their repentance. For they have that certain teſtimony of conſcience by the gift of the holy Ghoſt, that they are loved of God, and ſo have their ſins remitted, who truly convert and repent.

ON THE 22. SABBATH.Queſ. 57. What comfort haſt thou by the reſurrection of the fleſh?

Anſw. That not only my ſoule, after it ſhall depart our of my body, ſhall preſently be taken up to Chriſt her headLuke 6.22. & 23.43. Phil. 1.21, 23. but that this my fleſh alſo, being raiſed up by the power of Chriſt, ſhall be again united to my ſoul, and ſhall be made like to the glorious body of ChriſtJob 19.25, 26. 1 John 3.2. Phil. 3.21.

The Explication.

The chief Queſtions hereto belonging are: 1. Whether the ſoule be immortall. 2. Where it abideth being ſeparated from the body. 3 What the Reſurrection is, and the errours concerning the Reſurrection. 4. Whence it may appeare that the Reſurrection ſhall certainly be. 5. What bodies ſhall riſe. 6. How. 7. When. 8. By whom, and by whoſe power. 9. For what end the Reſurrection ſhall be.

1. Whether the ſoule be immontall.

BEſides, that this Queſtion belongeth to the Article of the reſurrection,The cauſes for which this queſtion is to be moved. the xplication alſo the eof in it ſelf ſhall not be altogether unprofitable or fruitle •• : For, not now onl do they begin to dispute againſt the immortality of the ſoul, but the Sadduces alſo denyed it; as they likewiſe that ſaid, Matth. 22.23. 2 Tim. 2.17. the reſurrection was paſt already unto him that beleeved; neither made any other reſurrection beſides that ſpirituall reſurrection of the regenerate. Likewiſe alſo ſome Anabaptiſts deny the immortality of the ſoul. Moreover, Paul, the hird, Pope of Rome, when he was breathing out his ſoule, and ready to die, ſaid That now at length hee ſhould try and know three things whereof in his whole time hee had much doubted: 1. Whether there were a God. 2. Whether ſoules were immortall. 3. Whether there were any hell. Oftentimes alſo in the Pſalmer, and in Solomon we meet with theſe and ſuch like Aphoriſmes:Eccleſ. 3.19. Pſal. 115.17. Man dieth like a brute beaſt. The dead ſhall not praiſe thee, O Lord. Wherefore it ought not to ſeem ſtrange if this queſtion be moved, neither ſhall it be altogether vain and needleſſe; both becauſe it ſerveth for the controuling and refuting eſpecially of Epicures: as alſo becauſe it maketh for the better underſtanding of ſome places of holy Scripture. But becauſe there have been, and even now are, who have taught, That the ſoule of man, like as of brute beaſts, is nothing elſe but life, or the vitall power, ariſing of the temperature and perfection of the body; and therefore dieth, and is extinguiſhed together with the body, and (as ſome of them ſpeak, who will ſeem to beleeve the reſurrection of the dead) doth ſleep when the body dieth; that is, is without motion or ſenſe untill the raiſing of the body: which indeed is nothing elſe, then that the ſoul is mortall that is, a meer quality only in the body, and when the body is diſſolved, becometh nothing; becauſe if it were an incorporeall ſubſtance, it could not be without ſenſe and motion. Againſt theſe we are to hold the records of Gods word and writ, concerning the ſpirituall and immortall ſubſtance of mans ſoule: The ſoul an incorporeall ſubſtance. That the ſoul of man is not onely a form, or perfection, or temperament, or force and power, or an agitation ariſing out of the temperature of the body; but a ſubſtance incorporeall, living, underſtanding, dwelling in the body, and ſuſtaining and moving it, theſe places following of holy Scripture doe ſhew: Pſal. 48. His ſoule ſhall be bleſſed in life. Heb. 12. God is called the Father of ſpirits. And it is ſaid of the faithfull;Heb. 12.9, 22. Ye are come to the celeſtiall Jeruſalem, and to the company of innumerable Angels and to the ſpirits of just and perfect men. No man knoweth the things of a man ſave the ſpirit of a man which is in him. 1 Cor. 2.11. In theſe and the like places of Scripture, both the ſoule of a man is called a ſpirit, and the properties of a living and underſtanding ſubſtance are attributed unto it. Wherefore, to no purpoſe do the adverſaries of this doctrine oppoſe thoſe places, in which the name of the ſoule is taken for the life and will of man: as,Mat. 5.25. The ſoul is more worth then meat. I put my ſoul in my hand. For by the fore-alledged places it is manifeſt,Job 13:14. that this is not generall, but is uſed by a figure of ſpeech, whereby wee call the effect by the name of his cauſe.

Now the immortality of the ſoule is proved by many places of holy Scripture:The ſoul immortall. Luke 23.43. Chriſt hanging on the croſſe, ſaid to the thiefe, This day ſhalt thou be with me in paradiſe: But he could not be there in body, becauſe that was dead and buried: Therefore his ſoule was gathered with Chriſts in Paradiſe, and ſo conſequently the ſoule liveth.Phil. 1.23. Paul ſaith, I deſire to be looſed, and to be with Chriſt: he ſpeaketh of the reſt and joy, which he ſhould injoy with Chriſt. But they who feele nothing, what can their joy or happineſſe be? Wherefore they alſo are refuted in this place, who ſay, mens ſoules ſleep,Wiſd. 3.1. Mat. 22. 2. Luke 23.46. 1 Cor. 5.8. and ſo withall deny the immortality of the ſoule. The ſoules of the juſt are in the hands of God. God is not the God of the dead, but of the living: Therfore the ſouls live. Into thy hands I commend my spirit. When we remove out of the body, we go unto the Lord. Wherefore the ſoules ſleep not, as ſome Anabaptiſts will have them, but injoy immortall life, and celeſtiall glory with the Lord. The ſoules of the godly that were killed,Revel. 6.10. are ſaid to cry with a loud voice under the Altar, ſaying: How long Lord, holy, and true, doest thou not judge and avenge our bloud on them that dwell on the earth? Luke 16.21. Wherefore the ſoules live. Lazarus is ſaid to be carried into Abrahams boſome: and out of the ſame place alſo it is apparent concerning the ſoules of the wicked. For the rich Glutton is alſo, of the contrary, ſaid to be carried downe to hell. Theſe teſtimonies therefore of Scripture teach and confirme moſt evidently, that not only in the body before death, and after the reſurrection of the body, but alſo in the whole ſpace and time coming between, the ſoules are, live, feele, underſtand, out of the body, though the manner of their operations without the body be to us unknown. Wherefore alſo this gift of immortality hath ſome ſimilitude with God, who alone, 1 Tim. 6.16. as the onely fountaine and author of life, hath immortality. Laſtly, the reſurrection of the fleſh preſuppoſeth the immortality of the ſoule: ſo that we beleeve the one with the other. For that the ſame body ſhould riſe againe, neceſſary it is, that it be quickned with the ſame ſubſtantiall forme it once injoyed, which is the ſoule. For not every change of an accidentary forme maketh another individuall; but one and the ſame individuall ſtill remaineth, as long as one and the ſame matter is quickned with the ſame eſſentiall forme. Now, if the ſoule die, and God create another ſoule, and ſeat it in the body, then not the ſame, but a diverſe forme quickneth the body; and ſo it ſhall not be the ſame Individuall. But it ſhall be the ſame Individuall, as in the fifth of theſe queſtions it is proved: Therefore it muſt needs be quickned with the ſelfe-ſame ſoule.

But furthermore,Man ſhould have lived immortally, if he had not ſinned. Rom. 5.12. Rom. 6.23. Gen. 3.24. That man ſhould have led a bleſſed life immortally, and for ever, not in ſoule onely, but alſo in body, if he had not purchaſed death and mortality unto himſelfe by ſinne, is proved, 1. Becauſe by ſinne death entered into the world, as the wages of ſinne. 2. Becauſe we, being freed from ſinne by Chriſt, are alſo freed from death. 3. Becauſe God himſelfe did withdraw from man, being made by ſinne ſubject unto death, the ſigne or ſacrament of immortality, which was the fruit of the tree of life. Wherefore their objections are nought worth, who imagine the ſoule after death to ſleep or vaniſh away. Gen. 2.7. 1 Cor. 15.45. For Adam is ſaid to have been made a living ſoule, not ſimply, as theſe will have it, like as other living creatures are termed in the ſame place living ſoules; but as being made to the image and ſimilitude of God, which he hath not in common with other creatures.

Sundry places of Scripture (alledged againſt the immortality of the ſoule) interpreted according to their right ſ nſe and meaning. Object. 1. God ſaith, In the day that thou eatest of the tree of knowledge of good and evill, thou ſhalt die the death. Anſw. He doth not threaten unto man the deſtruction or extinguiſhing of his ſoule, but eternall death, that is, the horrible feeling and terrours of Gods wrath and judgement, and to live forſaken and caſt from God, ſubject to all miſeries and torments: an adjoynt of which death, is the ſeparation of the ſoule and body, which at that time, through the mercy of God, that mankind might be ſaved, was deferred. For ſo was Adam dead, while yet he lived in Paradiſe, according to Gods denouncement,Geneſ. 2.17. Epheſ. 2.5. Epheſ. 5.14. even as ſoone as he had eaten of the forbidden fruit. So in eternall death live all the damned and reprobate: Whoſe fire ſhall not be put out, and their worme not die. So they are ſaid to be dead through ſinne, who live in ſinne without repentance. And, he is willed to riſe from the dead, who is reclaimed from ſin to God:Rom. 7.10, 11. and S. Paul ſaith, he was dead through the knowledge of his ſin, and the wrath of God.

Object. 2. The dead are ſaid to ſleep. Acts 7.60. Anſ. But this is by aSynecdoche. figure of ſpeech, tranſlating that which is proper unto the body, to the whole man. For that this belongeth to the body, which is to be re-called from death to life, as it were from ſleep to wake again, many places declare, as: Behold, now I ſleep in the dust. For, not the ſoul,1 Cor. 1 .30. but the body only ſleepeth in the duſt and grave.

Object. 3. The Preacher ſaith, The condition of the children of men and the condition of beaſts, are even as one condition unto them: Therefore there is no immortality of ſoule. Anſ. 1. It is a fallacy, concluding that which is in ſome reſpect ſo, to be ſimply ſo. Indeed, the condition of both man and beaſt is equall, as touching the neceſſity of dying impoſed on both; for men, as well as beaſts, muſt needs once die and depart out of this life, becauſe men are not to continue here for ever; but it is decreed that all muſt die, and ſo they have here no ſetled place: But the Preachers meaning is not, that the condition of man and beaſt is all one concerning the event enſuing after death; for the ſoules of beaſts are extinguiſhed and vaniſh away then when their bodies die: but the ſouls of men (as hath been proved by the fore-rehearſed teſtimonies) remain alive after the death of their bodies. Anſ. 2. We deny the Antecedent: for the Preacher ſpeaketh of mans death, not as he himſelfe thought of it in his own heart; but as it ſeemeth in the ſenſe and judgement of the wicked and profane vulgar ſort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evill. For to the doctrine of Gods providence and juſt judgement, whereby one day the good ſhall be crowned with good things, and the evill recompenced with evill; to this, I ſay, he adjoineth, by way of objection, a lamentable complaint of mans erroneous judgement.

Object. 4. Bleſſedneſſe and the kingdome promiſed to the godly is ſaid then firſt to fall unto them at the laſt day. Anſ. Theſe places ſhew not,Mat. 24.25. Mark 13. Dan. 12. that the ſouls of the godly do not preſently, when they depart from their bodies, enjoy celeſtiall bleſſedneſſe and joy; but that at the laſt day, when their bodies are raiſed again, their felicity and glory ſhall be conſummated and made abſolute: for ſo we pray, Thy kingdome come, when yet God now alſo reigneth in us.

Object. 5. He that is bleſſed and happy bef re the reſurrection, is not without the reſurrection moſt miſerable: But wee, without the reſurrection, ſhould be of all men most miſerable; If in this life only we have hope, we are of all men most miſerable: 1 Cor. 15.9. Therefore we are not before the reſurrection bleſſed and happy. Anſ. to the Major. Hee is not miſerable without the reſurrection, who can, not only before it, but without it alſo, be bleſſed: But we are in ſuch wiſe bleſſed before it, that notwithſtanding without it following and inſuing, we cannot enjoy that former bleſſedneſſe; becauſe God hath joyned with ſo inſeparable a knot the beginning, and proceeding, and finiſhing or perfection of the elects bleſſedneſſe, that none can have the beginning, who muſt not come to the end and conſummation thereof. Wherefore, either we muſt riſe again, or we muſt want alſo that celeſtiall bleſſedneſſe before the reſurrection. If the Spirit of him that raiſed up Jeſus from the dead, dwell in you: Rom. 8.11. hee that raiſed up Chriſt from the dead ſhall alſo quicken your mortall bodies.

Object. 6. Theſe all through faith are dead, and received not the promiſe: Heb. 11.39. Therefore they received not their Countrey. Anſw. 1. Although they dying had not found their countrey: yet would it not follow of theſe words, that they are not at all, or have no ſenſe after death: for he that is not, or hath no ſenſe, ſeeketh not his countrey. 2. The author of that Epiſtle doth not ſpeak of the life after death, which is led in the celeſtiall countrey, 2 Cor. 5. but of this life, in which the faithfull walking their pilgrimage, ſought for the celeſtiall countrey, not finding their countrey on earth.

Object. 7. They are fleſh, a wind that paſſeth away, and cometh not again. Anſw. By theſe and the like ſpeeches the brevity of mans life, and the frailty and periſhing of all humane affaires without God, is deſcribed and bewailed. For, as here they are compared to a wind eft-ſoons vaniſhing away; ſo Pſal. 103. they are compared to duſt, graſſe, and flowers of the field. Likewiſe, Hee ſhooteth forth as a flower, Job 14.2. and is cut downe, and vaniſheth as a ſhadow. All fleſh is graſſe. Iſa 40.6. But if they urge the very word in theſe ſpeeches, it will follow, that not only after death there is nothing remaining, but that there is not any reſurrection, when hee ſaith, a wind that paſſeth, and cometh not again: as flowers and ſhadowes, whereunto man is compared, doe ſo periſh, that they are not recovered.

Object. 8. I am counted as the ſlain lying in the grave, whom thou remembrest no more. Anſ. In theſe words the Prophet doth not ſignifie either himſelfe,Pſal. 88.5. or the dead to be exempted from Gods providence; but he complaineth that hee is forſaken of God, even as the dead ſeem to men not to be cared for of him: and therefore he ſpeaketh not according to the ſenſe of faith, but of his own opinion, and weakneſſe, and miſery, who judgeth thoſe to be forſaken and neglected of God, whoſe delivery for a while he doth deferre. But what faith in the mean ſeaſon ſuggeſteth and telleth the godly, even when they wreſtle with temptation, he ſheweth, when he ſaith, The juſt ſhall be in everlaſting memory.

Object. 9. His ſpirit departeth, Pſal. 112.6. and hee returneth to the earth, then his thoughts periſh. Anſ. Here hee ſaith not,Pſal. 146.4. the ſpirit or ſoul of man periſheth, or vaniſheth, or dieth, or it is bereaved of ſenſe; but that it departeth, to wit, from the body wherein it dwelleth: and that not the ſpirit, but the man returneth to his earth; that is, as concerning his body, which was made of earth, as it is written, Geneſ. 3. and Eccl. 12. And laſtly, hee ſaith, that his thoughts periſh; which is not, that the ſoul is after this life bereaved of reaſon, judgement, and ſenſe of the mercy or wrath of God; but that his purpoſes and counſels are made fruſtrate, which man in this life had ſetled with himſelfe to bring to paſſe:Pſal. 112.10. in which ſenſe it is ſaid, The deſire of the wicked ſhall periſh.

Object. 10. They gather alſo other ſayings, which take away all praiſing and worſhipping of God from the dead: As, Wilt thou ſhew a miracle unto the dead? Or ſhall the dead riſe and praiſe thee? Pſal. 88.10. But in ſuch ſpeeches death and hell, or the grave, have two ſignifications. They who are ſpiritually dead, whether afore, or after the death of the body; that is, they who are deprived of Gods grace, and forſaken and rejected of God, and are in hell, that is, in the place and torments of the damned, or elſe in this life deſpairing and deſtitute of comfort, ſhall not praiſe God at all, neither in this life, nor in the life to come. But they who are dead, not ſpiritually, but corporally only, albeit they ſhall not praiſe God in this life while their bodies are in hell, that is, in the grave; yet in the ſoul they ſhall not ceaſe to acknowledge and praiſe God in the other life, untill (when receiving their bodies again) they ſhall magnifie him in both, in the celeſtiall eternity. But in the mean ſeaſon, becauſe God will alſo be agniſed and magnified of men in this life; therefore both the whole Church, and every one of the faithfull, not only pray that they may not fall into that forſaking, and into that ſenſe of Gods wrath wherewith the wicked are oppreſſed: but alſo deſire that they may be in this mortall life preſerved and defended, untill the end thereof by God appointed be expired. For the Saints doe not ſimply ſtand in fear of the bodily death and grave; but that they may not be forſaken of God, neither fall into deſperation and deſtruction, or their enemies inſult againſt God when they are overthrown: this with daily and ardent prayers and petitions they beg and crave continually.

Now that which the adverſaries adde further,Pſal. 146.2. I will praiſe the Lord during my life: as long as I have any being I will ſing unto my God. Anſw. This maketh nothing with them: for hee reſtraineth not the praiſing of God to the time of his mortall life; but only he ſaith, that he will ſpend all that time in Gods praiſes, which notwithſtanding in many other places he extendeth to continue through all eternity: as,Pſal. 34. I will praiſe the Lord continually. But oftentimes this particle untill, or, as long as, ſignifieth a continuance of the time going before ſome event, without any excluding of the time following: as, Hee muſt raign, untill hee put all his enemies under his feet. 1 Cor. 15.25.

Object. 11. Let him ceaſe and leave off from mee, that I may take a little comfort, before I goe, Job 10.20. and ſhall not return. Anſw. Hee denyeth in theſe words that hee ſhall return into this mortall life, and to converſe among men in this world: but he denyeth not that he in the mean ſeaſon hath his being, and doth live, untill again hee ſee God in his fleſh, Chap. 17.26. even the ſame Job, who then was afflicted. Object. Why dyed I not when I came out of the womb? So ſhould I have ſlept then and beene at rest, Job 3.11, 13. &c. Anſw. Here alſo Job doth not deny the ſoules after death to be, live, feele, and underſtand; but onely he ſaith, the miſeries of this preſent life are not felt. If they urge, that neither the evils of the life to come are felt; becauſe then Job ſhould wiſh for a bad change: we anſwer, that Job wiſheth not for the death of the wicked, but of the godly. But if they adde further, That Job doth make Kings and Princes alſo, which gather gold unto them, ſmall and great, that is, all men, good and bad, partakers of this reſt: our anſwer is out of the proceſſe and courſe of his whole ſpeech, that Job doth not teach here, what is the ſtate of men after this life, but onely deſireth to be rid of his preſent miſery; and therefore, through humane infirmity and impatiencie, doth compare the ſenſe and feeling of his preſent miſeries with the death and ſtate of the dead, whatſoever it be: as they, who are grievouſly tormented with preſent diſtreſſes and calamities, preferre any thing whatſoever before that which they ſuffer. So alſo, Chap. 7. he ſpeaketh as one deſpairing of delivery in this life.Chap. 7, 7.10. Remember that my life is but a wind, and that my eye ſhall not returne to ſee pleaſure: For ſo he expoundeth himſelfe, when he addeth, He ſhall returne no more to his houſe, neither ſhall his place know him any more. So likewiſe Chap. 17. My breath is corrupt, Verſe 1. and the grave is ready for me: They are words of one deſpairing of life and ſalvation, God being wroth and angry. But when it is ſaid; If he ſet his heart upon man, and gather unto himſelfe his ſpirit and his breath, All fleſh ſhall periſh together: Chap. 34.14, 15. it is not ſaid that the ſoule doth ſleep, or periſh, but that by the departure thereof, the body dieth, and is diſſolved.

Further they adde, If preſently after death the godly were bleſſed, then injury was done unto them, who were called againe into this mortall life: But to this we anſwer, That neither God can be injurious to any man; whereas he is in no mans debt: neither can any thing happen better, or more acceptable unto the godly, then to ſerve for the manifeſting of Gods glory, either by life or by death: as it is ſaid; As alwayes, Phil. 1.20. ſo now, Chriſt ſhall be magnified in my body, whether it be by life, or by death, &c.

Laſt of all, if they ſay, That the ſoule hath neither ſenſe nor action, but by bodily inſtruments; and therefore being naked and deſtitute of theſe, is deſtitute alſo of ſenſe, motion, and operation: To grant unto them this Antecedent, of the ſoule being in the body: yet notwithſtanding of the ſoule freed from the body, both learned Philoſophers confeſſe the contrary, and the Word of God teſtifieth the contrary: as, We know in part, 1 Cor. 13.9. and we prophecie in part: but when that which is perfect is come, then that which is in part ſhall be aboliſhed.

2. Where, and in what eſtate it abideth, being ſeparate from the body.

THe Papiſts dreame that the ſoules of men paſſe out of their bodies into the fire of Purgatory, there to be purged from their ſinnes, ſome ſooner, ſome later,Not in Purgatory as the Papiſts teach. Li. 4. di. 21. cap. . according as they in their life time more or leſſe loved the tranſitory pelfe of this world, as Lombard ſpeaketh. Contrariwiſe the Scripture teacheth us, that not any fire after death, but onely the bloud of Christ in this life cleanſeth our ſoules from all ſinne. It farther inſtructeth us how that the ſoules of the faithfull deceaſed, are not plunged into the place of torment, there to be refined from the droſſe of their ſins; but are gathered unto Chriſt, and into Abrahams boſome: and on the other ſide, that the ſoules of the wicked are forth-with caſt into hell, whence there is no retire, and are now tormented with infernall flames, but yet reſerved to more grievous tortures of that everlaſting fire, which at the time of Chriſts coming to judgement,The eſtate of the ſoules of the godly. Luke 23.46. Acts 7.59. Luke 16.22. Phil. 1.3. 2 Cor. 5.8. The eſtate of the ſoules of the wicked. Mat. 10.28. the wrath of Jehovah ſhall kindle. Of the eſtate of the ſoules of the godly theſe places yeeld teſtimony: Into thy hands I commend my ſpirit. Lord Jeſus receive my ſoule. And ſo it was, that the beggar died and was carried by the Angels into Abrahams boſome. Therefore he feared not Purgatory. The faithfull covet to remove out of the body, and to dwell with the Lord: therefore they paſſe not through Purgatory firſt, before they approach unto the ſight of the Lord. Of the ſtate of the ſoules of the ungodly, theſe places make ſufficient evidence; Feare him who is able to caſt both body and ſoule into hell fire. The glutton ſtraight after his buriall was in hell torments, and cried, I am tormented in this flame: Luke 16.23. whence he ſhall never eſcape. Wherefore the ſoules of the wicked leaving their bodies are not forth-with tranſported into Purgatory, whence there may be a gappe or way to eſcape; but are violently thruſt down into the unſpeakable fire of hell.

3. What the Reſurrection is, and the errours concerning it.

THe word Reſurrection ſignifieth ſometimes mans ſpirituall converſion unto God: The ſignification of the word. Rev. 20.5. As, This is the firſt Reſurrection. But in this Article the reſurrection of the fleſh is, A reſtoring of the ſubſtance of our bodies after death, even of the ſame matter whereof they now conſiſt, and a reviving and quickning of the ſame bodies with life immortall, and incorruptible, by the ſame immortall ſoul, whereby they now live, which God will work by Christ in the end of the world, by his divine vertue and power: which reſtoring alſo ſhall be of the Elect unto eternall glory, The parts of it. but of the reprobate unto eternall paines: That is, there ſhall be, 1. A reſtoring of the ſame body; which is a re-collecting and gathering together of the ſame matter, whereof our body was firſt compoſed, and which after our death was ſcattered and ſevered into all the elements. 2. An uniting of it with the ſame ſoule, and a reviving of it by the ſame ſoule, which it had before, with a putting off of all infirmities, and a putting on of immortality. 3. A glorifying of the Elect, and an eternall rejection of the Reprobare.

Three errours concerning the Reſurrection.The errours held of the Reſurrection, are of three ſorts. 1. Some have utterly denied it, and have avouched the ſoules to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees ſay that there is no Reſurrection, Acts 23.8. neither Angel, nor Spirit. 2. Some have granted the immortality of the ſoule, but have conſtrued the reſurrection to be a reſurrection in this life, meaning by this reſurrection nothing elſe but regeneration; but the bodies they denied to riſe at all, although the ſoules of the godly have fruition after death of everlaſting happines. Hymeneus and Philetus ſeeme to have been authors of this hereſie; of whom the Apoſtle ſaith:2 Tim. 2.18. Which, as concerning the truth, have erred, ſaying, that the reſurrection is past already, and doe deſtroy the faith of ſome. 3. Some, as Anabaptiſts, deny that the very ſelfe-ſame bodies which we now have ſhall riſe againe; but they ſay, that God, at Chriſts ſecond coming, will make new bodies. Againſt all theſe errours, we are to beleeve the Scripture, affirming that the dead ſhall certainly riſe againe.

4. Whence it may appeare that the Reſurrection ſhall certainly be.

Probable proofes of the Reſurrection yeelded by Philoſophy, but no neceſſary demonſtrance.IT may be verily collected probably, out of Philoſophy, that there ſhall be ſometime a Reſurrection: but no neceſſary demonſtration can be yeelded thence, that the Reſurrection ſhall certainly be. For in Philoſophy are many principles, which accord not with the ſacred writings of Gods Spirit. Againe, in Philoſophy, the knowledge which it hath of Gods juſtice and truth is but a maimed reaſon. But in the holy writ of God,Proofes hereof out of Scripure. the reaſons are firme and true. Hence alone therefore is demonſtration given for the moſt certaine accompliſhment of the Reſurrection. And this, Teſtimony.By teſtimony of Scripture: Reaſon. By reaſon drawn out of the Scripture.

The teſtimonies of Scripture, which confirme the certainty of the Reſurrection hereafter to come,Teſtimonies of Scripture for demonſtrance of the Reſurrection. Job 19.25, 26. Eſay. 26.19. Ezek. 37.12. are moſt evident, and thoſe taken both out of the old and new Teſtament. I am ſure that my Redeemer liveth, and he ſhall ſtand the laſt on the earth: and though after my skin, wormes deſtroy this body, yet ſhall I ſee God in my fleſh. The dead men ſhall live, even with my body they ſhall riſe. I will open your graves, and cauſe you to come out of your ſepulchers. And many of them that ſleep in the duſt ſhall awake, ſome to everlaſting life, Dan. 12.2. Job 5.28, 29. and ſome to ſhame and perpetuall contempt. The houre ſhall come, in the which all that are in the graves ſhall heare his voyce: And they ſhall come forth that have done good, unto the reſurrection of life, but they that have done evill, unto the reſurrection of condemnation. John 6.40. 1 Cor. 15.13. 1 Theſſ. 4.14. Rev. 20.12.13. I will raiſe him up at the laſt day. If there be no reſurrection of the dead, then is Chriſt not riſen. And if Christ be not riſen, then is our preaching vaine, and your faith is alſo vaine. If we beleeve that Jeſus is dead, and is riſen; even ſo them, which ſleep in Jeſus, God will bring with him. And I ſaw the dead, both great and ſmall, ſtand before God: and the ſea gave up her dead which were in her, and death and hell delivered up the dead.

The reaſons which are drawne alſo out of Scripture, are diverſe: 1. God is the God of Abraham, Iſaac, and Jacob; and God is not the God of the dead, but of the living. But he ſhould not be the God of whole Abraham, nor the God of the living except the body of Abraham ſhould one day be raiſed. God is the God of the whole man, not of a part onely; but he ſhould not be the God of the whole man, but of a part of man only, if the body did never riſe againe.Mat. 22.32. This reaſon Chriſt uſeth againſt the Sadducees. 2. God promiſeth eternall life, not to the ſoule onely, but alſo to the body of the godly: and contrary, to the ungodly, he threatneth eternall puniſhment and paines both of body and ſoule: and theſe promiſes and threatnings of God muſt be fulfilled; For the certainty of them is unchangeable: But they ſhall not be fulfilled; if the dead ſhall not riſe. Seeing therefor God doth moſt certainly in his good time accompliſh that which he promiſeth to the godly, and menaceth to the wicked, it followeth of neceſſity, that the dead muſt riſe againe. 3. The mercy of God is perfect; as which extendeth it ſelfe to the whole man, and which will have us wholly ſaved: therefore our bodies alſo ſhall riſe againe. 4. The mercy and love of God towards the godly is perpetuall and unchangeable: ſo that what he once will of his fatherly love towards them, performe unto them, the ſame he ever will. But he will have the godly ſaved both in ſoule and body: therefore they muſt be both in ſoule and body even whole ſaved: and therefore that they be whole ſaved, they muſt needs riſe againe. 5. The perfect juſtice of God requireth, that the ſame wholly whereby the wicked ſin, ſhould be puniſht with eternall paines: But they ſin both in their whole body, and in their ſoule: Therefore their bodies muſt be raiſed againe, becauſe they ought no leſſe in body then in ſoule, to ſuffer eternall paines. 6. Chriſt is riſen, therefore we all ſhall riſe. This ſequell is moſt ſure: For, 1. Chriſt therefore roſe againe, that he might raiſe us. 2. Chriſt is our head, and we be his members: Seeing then Chriſt our head is riſen, we alſo his members doubtleſſe ſhall riſe; for the glory of the head requites this, that he have his members ſutable, and in like condition with him. Wherefore if the members ſhould continue rotten, the head ſhould not be glorious. 3. The ſame ſpirit is in us, which is in Chriſt raiſed: he joyneth and uniteth us with Chriſt, and worketh the ſame in us, which he doth in Chriſt, nor is at any time not like himſelfe. But he hath raiſed Chriſt: therefore alſo he will raiſe us. 7. It is ſaid that Chriſt ſhall have an everlaſting kingdome: but this he ſhall not have,Pſal. 45. if our bodies ſhould alwayes continue in death: for neither would it ſuffice that our ſoules are immortall, or eternall, without our bodies. For that Chriſts kingdome may be eternall, he muſt have eternall ſubjects, and thoſe wholly eternall. Therefore our bodies alſo ſhall riſe, that ſo we whole may be ſubject eternally unto Chriſt our King. 8. Chriſt is a perfect Saviour, becauſe he hath ſaved and reconciled to God whole man. Therefore our corrupt bodies alſo ſhall be raiſed by Chriſt, and riſe againe. 9. Chriſt is not of leſſe force to ſave, then Adam to loſe; nay, Chriſt reſtored to us all that which Adam loſt and deſtroyed by ſinning; yea farre more and greater things by his merit. Adam loſt from us, among other gifts, the eternall life alſo of our bodies: therefore Chriſt hath reſtored it unto us, and conſequently, our bodies ſhall certainly riſe againe. 10. He publiſhed his law unto man, after the fall: therefore he will have man once keep it. But that is not done in this life: therefore it ſhall be done in the life to come, and therefore men ſhall riſe againe. 11. The wages of ſinne is death: Therefore ſin being aboliſhed,Rom. 3.23. death ſhall be aboliſhed: and death being aboliſhed, we ſhall riſe againe to everlaſting life. 12. To this end alſo our bodies were made, that in them, as temples, the holy Ghoſt might dwell for ever; therefore our bodies ſhall riſe, and live for ever.

4. What bodies ſhall riſe.

The ſame bodies ſhal riſe.THe bodies which ſhall riſe, ſhall be not onely humane bodies, but even the ſelfe-ſame alſo which we now in our life time carry about with us, and not others created of Chriſt, as the Anabaptiſts will have it. For Job ſaith, In this fleſh ſhall I ſee my Lord: Job 19.26. Ephel. 6.8. 1 Cor. 15.53. I ſhall be covered with this my skin. And the Apoſtle ſaith, Every man ſhall receive in his body, according to that he hath done. This mortality muſt put on immortality. If then the bodies which have finned ſhall receive accordingly; not other bodies, but the ſame ſhall riſe. Therefore in the African Churches it was ſaid, I beleeve the reſurrection of this fleſh. Cyprian in expoſ. Symb. And the very word it ſelfe of riſing enforceth as much for nothing can riſe but that which is fallen. This is the reſurrection (ſaith Ambroſe) as is intimated by the ſounding of the very word, that that which fell, may riſe; that which was dead may revive. Wherefore ſeeing our bodies ſhall riſe, no other bodies ſhall riſe or be quickned, then thoſe which have fallen, and are dead; or no other, then thoſe which doe fall and die. The juſtice alſo of God enforceth as much:De ſide reſurrect. cap. 19. For this (ſaith Ambroſe) is the order and courſe of justice, that becauſe the actions of the body and ſoule are common to both, the body executing that which the ſoule decreed, both of them ſhould likewiſe come unto judgement, both of them be either delivered up to perpetuall puniſhment, 2. Theſ. 1.6. Cyprian in expoſ. Symb. or reſerved to eternall glory. For the juſtice of God requireth that the fleſh of the Saints, which have fought in the field, ſhould alſo be crowned: and the fleſh of the wicked, which have blaſphemed againſt God, ſhould be tormented. Wherefore to every ſoule ſhall be rendered not any other body what ſoever but the body wherewith it was once knit and coupled; that forth-with the fleſh with her owne ſoule may (according to the actions of this preſent life) either be gloriouſly crowned as chaſte, or as unchaſte be extreamly afflicted. Laſtly, as Chriſt roſe againe in the ſame fleſh wherein he died: ſo ſhall we riſe with that very fleſh we now are clothed withall.1 Cor. 15.50. Object. Fleſh and bloud cannot inherit the kingdome of God. Theſe our bodies are fleſh and bloud. Therefore they cannot poſſeſſe the kingdome of God, and by conſequent not theſe, but other bodies ſhall riſe in the laſt day. Anſw. 1. Fleſh and bloud in this ſaying of the Apoſtle, which maketh the Major propoſition, ſignifie ſome evill adherent quality of the ſubſtance, or the ſubstance in reſpect of that quality. But in the Minor they ſignifie the very ſubſtance of our bodies,How fleſh and bloud 〈◊〉 denied the heavenly inheritance. whereof the Anabaptiſts falſely underſtand their concluſion. 2. Here is a fallacy of Accident. For the reaſon proceedeth from corrupted ſubstance to meere ſubstance, thus: Fleſh and bloud being mortall and corruptible (as now it is ſhall not poſſeſſe the kingdome of God; they fore ſimply no fleſh or bloud ſhall enjoy the kingdome of God. Which kind of reaſoning is altogether inconſequent. So then fleſh that is ſinfull and corruptible ſhall not poſſeſſe the kingdome of God: but our fleſh ſhall enter in, being glorious and immortall, and being then no more able to ſinne, neither ſhall it be corruptible. The Apoſtle of purpoſe layeth this downe in the ſame chapter. It is ſowed a naturall body, and is raiſed a ſpirituall body Repl.1 Cor. 15.44. Our bodies ſhall riſe ſpirituall bodies; Therefore then our bodies ſhall not have the properties of our fleſh. Anſw. The Apoſtle calleth that a ſpirituall body, not which is changed into a ſpirit in all properties;In what ſenſe our bo •• es ſhall be ſpirituall. but which is guided by the ſpirit of God, which is immortall, and free from all miſeries, adorned with heavenly lightneſſe, glory, might, and holineſſe. As likewiſe on the other ſide he termeth that a naturall body, not which is turned into the ſoule, or is like unto the ſoule in all properties; but which in this mortality is ſwayed, quickned, and governed by the ſoule. That this is the meaning of the Apoſtles words, is apparent by theſe reaſons:Verſe 53. 1. Becauſe he ſaith, It ſhall riſe a ſpirituall body: but a ſpirit is no body. 2. Himſelf addeth, This corruptible (body) muſt put on incorruption. 3. If any body after the reſurrection ſhould be ſo ſpiritual, as not retaining at all any bodily properties, then ſurely Chriſts body ſhould have been ſo: but now he ſaith to the Apoſtles, Handle me and ſee, Luke 24.39. for a ſpirit hath not fleſh and bones, as yee ſee me have. Therefore much more ſhall our ſpirituall bodies have fleſh and bones. Thus Auguſtine interpreteth Apoſtles meaning.Cons. Adimanw. cap. 12. Whereas the Apostle ſaith, that in the reſurrection the body ſhall be ſpirituall, we may not therefore thinke, that it ſhall be a ſpirit and no body: but he calleth that a ſpirituall body, which without any corruption or death is altogether ſubject to the ſpirit. For when he calleth the body, which we now have, a naturall body, we may not imagine hereon, that it is a ſoule, and no body. Therefore as the body is now called naturall, becauſe it is ſubject to the ſoule; and cannot be called ſpirituall, becauſe it is not yet fully ſubject to the ſoule, as long as it may be corrupted: ſo then it ſhall be called ſpirituall, when by no corruption it can reſiſt the ſpirit and eternity.

6. How the Reſurrection ſhall be.

The dead ſhall be raiſed. THe dead ſhall be raiſed with a ſhout, and with the voice of the Archangel,At the reſurrection, and with the trumpet of God. and ſhall be preſented before the high and moſt juſt Judge, Jeſus Chriſt. The reſurrection ſhall be in glorious manner, and openly, not fearfully, not in ſecret; and ſhall be far other, then that which was wrought in ſome men at the reſurrection of Chriſt. For it ſhall be done, all Angels, men, and divels beholding it, yea with the exceeding joy of all the godly, and with the exceeding feare and trembling of the wicked. The living ſhall be changed. They who then ſhall remaine alive, ſhall be in a moment of time changed and be made of mortall, immortall. Read cap. 15. of the former to the Corinthians, and cap. 4. of the former to the Theſſalonians.

7. When the Reſurrection ſhall be.

THe reſurrection ſhall be in the end of the world, in the laſt day.John 6.40. John 11.24. Mat. 24.35. I will raiſe him up at the laſt day. This Martha confeſſed, I know that Lazarus my brother ſhall riſe againe in the reſurrection of the laſt day. But of that day knoweth no man, no not the Angels of heaven, but God only. This queſtion is to be held and propoſed of us; that our faith be not troubled, while we are forced to expect and tarry: or that we may not imagine to our ſelves any certain time, when we think thoſe things will happen: and ſo begin to doubt, and think our ſelves to be deluded, when thoſe things fall not ſo out, nor come to paſſe at the time appointed by us. This queſtion maketh for the increaſe of hope and faith in us.

8. By whoſe power, and by whom the Reſurrection ſhall be.

THe reſurrection and raiſing of the dead ſhall be wrought by Chriſt: for by the force and vertue of Chriſt our Saviour, We ſhall riſe:John 6.54. I will raiſe him up in the laſt day; which ſpeech of Chriſt is to be underſtood of the body: For he doth not raiſe up the ſoules, becauſe they die not. Now Chriſt-man ſhall raiſe us, by the voice of his man-hood, and by the vertue of his God-head.John 5.28. Acts 17.31. The houre ſhall come in the which all that are in the graves, ſhall hear the voice of the Son of man. God hath appointed a day in which he will judge the world in righteouſneſſe, by that man whom he hath appointed, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead. The uſe of this doctrine is, to beleeve this our raiſing which ſhall be hereafter, both becauſe the raiſer is of ſufficient power, ſeeing he is Almighty God; and of a prone and ready will, becauſe he is our head. And hence ariſeth unto us great conſolation and comfort. Becauſe he is true man who ſhall raiſe us, therefore he will not neglect his owne fleſh and members, but will raiſe them, even us will he raiſe to eternall life: for which cauſe he took our fleſh and redeemed us. Object. But the Father is ſaid to raiſe us, yea to raiſe Chriſt himſelfe. He that raiſed up Chriſt from the dead, Rom. 8.11. ſhall alſo quicken your mortall bodies, becauſe that his ſpirit dwelleth in you: Therefore we ſhall not be raiſed by Chriſt, nor by the power of Chriſt. Anſ. The externall works of the Trinity performed on the creatures are undivided, or common to them all, alwayes obſerving an order of the perſons in working. As therefore the Father is not excluded, when raiſing is attributed to the Son, ſo neither is the Son excluded, when it is attributed to the Father, or the holy Ghoſt. The Father therefore ſhall raiſe us by his Son mediatly. But the Son ſhall immediatly raiſe us with his ſpirit, as being our only Redeemer, Phil. 3.20, 21. and Judge. We look for our Saviour from heaven, even the Lord Jeſus Chriſt; who ſhall change our vile body, that it may be faſhioned like unto his glorious body, according to the working, John 5.21. whereby he is able even to ſubdue all things unto himſelfe. As the Father raiſeth up the dead, and quickneth them: ſo the Son quickneth whom he will. But the Spirit ſhall immediatly raiſe us up himſelfe.Rom. 8.11. If the ſpirit of him which raiſed up Jeſus, &c.

9. For what end, and to what eſtate we ſhall riſe.

THe laſt end of the Reſurrection is Gods glory. For to this end ſhall the Reſurrection be,The ends of the Reſurrection: 1. Gods glory. 2. The ſalvation and glory of the Elect, and the damnation of the Reprobate. Rev. 3.21. & 7.13 Dan. 12.3. that God may manifeſt, and together fully and perfectly exerciſe both his mercy towards the Faithfull, and his juſtice towards the Reprobate: and ſo may declare the unutterable certainty of his promiſes in both. The next and ſubordinate end to the former, is the ſalvation and glory of the Elect: and of the contrary, the damnation and puniſhment of the Reprobate. For, the Elect or Saints of God ſhall riſe to everlaſting life. To him will I grant to ſit with me in my throne. They ſhall be arrayed in long white robes. They ſhall ſhine as the Sunne. But the wicked ſhall riſe to be drawne to everlaſting paines and torments:Mat. 25.41. Depart from me yee curſed into everlaſting fire, which is prepared for the Devill and his Angels. And a little after, And theſe ſhall go into everlaſting paine, and the righteous into life eternall. Object. Christs reſurrection is the cauſe of our reſurrection, and alſo the benefit of Christs reſurrection is our reſurrection: But this cauſe and this benefit belongeth not to Unbeleevers and Infidels: Therefore they ſhall not riſe. For to whom the cauſe of the reſurrection appertaineth not, to them the reſurrection it ſelfe no way belongeth. Anſw. We thus make anſwer to the Major, that, To whom no cauſe of the reſurrection belongeth, they ſhall not riſe: But although this cauſe, namely, the reſurrection of Chriſt, concerneth not the wicked; that is, though the wicked ſhall not therefore riſe, becauſe Chriſt is riſen: yet they ſhall riſe for ſome other cauſe, to wit, for the execution of Gods juſt judgement, whereby he ſhall deliver and give them to eternall paines. For one and the ſame effect may have many and divers cauſes, if not in number yet at leaſt in kind, eſpecially being in divers ſubjects. The cauſe therefore of the reſurrection of the godly, is the reſurrection of Chriſt, who is as their Head: the cauſe of the reſurrection of the wicked, is not Chriſts reſurrection, (for they are not the members of Chriſt) but the juſtice of God, and the truth of Gods menaces and judgements. In a word, there is no coherence in this reaſon; They ſhall not riſe becauſe of Chriſts reſurrection: Therefore they ſhall not riſe at all: becauſe they ſhall riſe in reſpect of another cauſe, which is, that they may be puniſhed. There is but one end indeed of our reſurrection in reſpect of God, which is glory: but the maner of coming to this end is diverſe.

Queſt. 58. What comfort takeſt thou of the Article of everlasting life?

Anſ. That foraſmuch as I feele already in my heart the beginning of everlaſting life2 Cor. 5.23., it ſhall at length come to paſſe, that after this life I ſhall injoy full and perfect bliſſe, wherein I may magnifie God for ever; which bleſſedneſſe verily, neither eye hath ſeene, nor eare hath heard, neither hath any man in thought conceived it1 Cor. 2.9..

The Explication.

THis Article is placed in the end: 1. Becauſe it is perfectly fulfilled after the reſt. 2. Becauſe it is an effect of all the other Articles: that is, we beleeve all the other Articles becauſe of this; and all things that we beleeve in the reſt, were done, that we might beleeve this Article, and ſo at length injoy everlaſting life. This Article therefore is the end and proofe of our ſalvation.

The chiefe queſtions touching everlaſting life, are theſe: 1. What everlaſting life is. 2. Of whom it is given. 3. To whom it is given. 4. Wherefore it is given. 5. When it is given. 6. How it is given. 7. Whether in this life we may be aſſured of everlaſting life.

1. What everlaſting life is.

THe queſtion, What everlaſting life is, may juſtly ſeem unexplicable: ſeeing the holy Ghoſt hath pronounced thereof; The things which neither eye hath ſeene, Iſay 64.4. 1 Cor. 2.9. nor eare hath heard, neither came into mans heart, God hath prepared for them that love him. Notwithſtanding by analogy and proportion of that life, whereof Philoſophers diſpute, and Scripture ſpeaketh, we may in ſome ſort conceive what life eternall is. Life is defined among the Philoſophers diverſly:What life is. and it is indeed a word of divers ſignifications, and ſignifying divers things. Generally, both as touching God, and Angels, living ſoules, and plants, it is the exiſtence or being of a living thing. For even Spirits live, but they have not that from any quickning ſoule, but from their very nature and eſſence. But in wights or creatures poſſeſſed of living ſoules, life is properly the being of living creatures: which is nothing elſe, but, To be indued with a living ſoule, or, To have in him a living ſoule. For,What a ſoule is. the ſoule is that whereby ſuch a wight liveth, or the eſſentiall forme of life; which who have, live. It is taken both for the firſt act, that is, for the very living and being: and for the ſecond act, that is, for the operation of a living thing. Thus therefore it is more fully defined: Naturall life is the exiſtence or abiding of the ſoule in a quickned body, and the operation of a living thing: Or, it is the act and perfection of the ſoule, executing operations proper to a living thing: Or, finally, it is an aptitude of a living thing to work the operations proper unto it, and is alſo the operations themſelves, by reaſon of the union of the body with the ſoule. Now when we mention everlaſting life, we reſtraine the word life; for then we ſpeak of the everlaſting life of men and Angels.

That is called everlaſting, 1. Which hath neither beginning nor ending; ſo God is everlaſting. 2. Which hath no beginning, and yet hath an ending; as the decree of God,What everlaſting meaneth. 3. Which hath a beginning, but ſhall have no end; as Angels, and the ſoules of men, &c. And in this third ſenſe our heavenly life is called everlaſting life; that is, a life having beginning, but without end. So then the everlaſting life of man is nothing elſe but the eternall being of a regenerate and glorified man; which being, What everlaſting life is. is to have the image of God restored, according to which man was at the first created, to wit, to be endued with perfect wiſdome, righteouſneſſe, and felicity, or with a true knowledge and love of God joyned with eternall joy. And here in theſe acts of acknowledging and loving God, we (for plaineneſſe ſake) include the faculties and powers of acknowledging and loving God: For, to be able to acknowledge God aright, and love him, no leſſe belong to the ſpirituall life, then to acknowledge and love him:1 Cor. 2.14. ſeeing The naturall man perceiveth not the things of the Spirit of God, neither can know them. Againe, we thus deſcribe it: Everlaſting life is a perfect restauration of Gods image in us, and eternall joy reſting on God, celeſtiall glory, and abundant fruition of all good things which are required to the ſtate of perfect happineſſe. More briefly; it is a perfect conformity of man with God, conſiſting in the true and perfect knowledge and love of God, and in the glory of both ſoule and body. So that to the full underſtanding of the eſſence of everlaſting life,Two parts of this life. we are to conſider theſe two things: Uunion.An union both of our body and ſoule with God. Conformity with God.A conformity with God, which iſſueth out of this union, as an effect proceedeth from his cauſe. Now this conformity is a perſpicuous and evident knowledge of God, and his will, and his works, perfect righteouſneſſe, joy fixed in God, incomparable glory, wherewith our bodies and ſoules ſhall flouriſh and ſhine as the Sunne, and a ſufficiency of all good things in God pertaining to true and perfect bliſſe. All theſe things doe ſomewhat expreſſe the maner and forme of everlaſting life. Now, if we adde hereunto the efficient and finall cauſes thereof,An ample definition of everlaſting life. an abſolute full definition may be thus framed: Everlaſting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost, and the true knowledge of God, his will, and all his works, kindled by the ſame ſpirit immediatly in their hearts, and true and perfect righteouſneſſe and wiſdome, that is, a perfect conformity and correſpondence of their will and powers, and operations with the mind and will of God: as alſo a joy resting on God, and a ſufficiency of all good things in God, as touching both ſoule and body, freely beſtowed by God through Chriſt on the Elect, begun in this life, and to be perfected in the life to come, to this end, to glorifie and magnifie God through all eternity.

The particular proofe of each part of this definition.All the parts of this definition are taken out of the Scripture. Gods eternall habitation in us. John 14.23. John 14.16.It is the eternall habitation of God in us by the holy Ghoſt. I and my Father will come unto him, and will dwell with him. He ſhall give you another Comforter, that he may abide with you for ever. Knowledge of God and perfect wiſdome. John 17.36.It is the knowledge of God, and perfect wiſdome. This is life eternall, that they know thee to be the onely very true God, and whom thou haſt ſent, Jeſus Chriſt. Righteouſneſſe. Luke 20.36.It is righteouſneſſe. They are equall unto the Angels, and are the ſonnes of God, ſith they are the children of the reſurrection. Joy. John 16.22.It is joy in God. Your joy ſhall no man take from you. Sufficiency in God. Revel. 21.22, 23. 1 Cor. 15.28. 1 Cor. 13.33.It is ſufficiency in God. The Lord God Almighty and the Lamb, are the Temple of it: And the City hath no need of the Sunne, neither of the Moone to ſhine in it: for the glory of God did light it: and the Lamb is the light of it. God ſhall be all in all. All thoſe good things which we poſſeſſe here, ſhall then be perfect. When that which is perfect is come, then that which is in part ſhall be aboliſhed. Without interruption. Revel. 21.4. Luke 1.33. Dan. 7.27.It ſhall not be interrupted. God ſhall wipe away all teares. Of his Kingdome ſhall be no end. And the Kingdome and Dominion, and the greatneſſe of the Kingdome under the whole heaven, ſhall be given to the holy people of the most High, whoſe Kingdome is an everlasting Kingdome; that is, which hath neither beginning nor ending.

Object. Everlaſting life is to live everlaſtingly. But the wicked alſo ſhall be raiſed, and be immortall, becauſe they ſhall live eternally: Therefore the wicked ſhall have everlasting life. Anſw. No conſequence is currant or of force, when it is deduced but from one part onely of a definition. For by the name of everlaſting life, is not meant the preſence of the ſoule in the body; that is, the naturall life: but this being preſuppoſed, there is further meant a ſpirituall life, which the holy Ghoſt worketh in the Elect by his proper function and office. Now, though the wicked after the Reſurrection ſhall be immortall, yet their ſoul-life ſhall be no life, but everlaſting death. For with the eternall life in the wicked ſhall be joyned, 1. An eternall rejection from God. 2. A privation and want of the knowledge and grace of God. 3. A perpetuall and unutterable torment and vexation. Their worme ſhall never dye. There ſhall be weeping and gnaſhing of teeth. The everlaſting death of the wicked. Hereby is underſtood what everlaſting death is; and that it is ſo called, not becauſe the Reprobate by once dying ſhall fulfill it, but becauſe they ſhall dye perpetually, and ſhall feele perpetuall torment without end.

2. Who giveth everlaſting life.

GOD alone giveth eternall life. Rom. 6.23. Everlaſting life the work of all three perſons. For, Eternall life is the gift of God: and the Father (as the author and fountaine of all life) giveth it by the Sonne and the holy Ghoſt: the Sonne by the holy Ghoſt; the holy Ghoſt by himſelfe: which order of working is naturall in the perſons of the Divinity. Of the Father it is ſaid, As the Father raiſeth up the dead, John 5.21, 26. and quickneth them; ſo the Sonne quickneth whom he will. In which place the ſame is affirmed of the Sonne alſo; as in like manner in theſe following:John 1.4. Eſay 9.6. John 10.28. John 3.5. Rom. 8.12. In him was life. The Father of eternity. I give unto them eternall life, that is, not by merit onely, but alſo by power and working. Of the holy Ghoſt likewiſe it is ſaid, Except a man be borne of water and of the Spirit, he cannot enter into the Kingdome of God. He that raiſed up Christ from the dead, ſhall alſo quicken your mortall bodies by his Spirit dwelling in you. And this teſtimony is to be obſerved for the confirmation of the God-head of both. Object. But the Miniſters alſo give life: according to that, 1 Cor. 4.15. 1 Tim. 4.16. In Chriſt Jeſus I have begot you through the Gospel. In doing this, thou ſhalt both ſave thy ſelfe, and them that heare thee: Therefore God onely giveth not life. Anſw. There may be many ſubordinate cauſes of one effect. Chriſt and the holy Ghoſt give life by their own power: the Miniſters are only inſtruments, by whom Chriſt worketh through the vertue of his Spirit. Let a man ſo think of us, 1 Cor. 4.1. & 3.5, 6. as of the Miniſters of Chriſt, and diſpoſers of the ſecrets of God. Who is Paul then? And who is Apollos but the Miniſters by whom ye beleeved, and as the Lord gave to every man? I have planted, Apollos watered; but God gave the increaſe. Repl. But Chriſt giveth life by a communicated power: Therefore not by his proper power. Anſ. He giveth it by a power communicated, but communicated from everlaſting, as he was begotten from everlaſting. By retortion therefore it followeth thus; He giveth life by a power communicated to him of his Father from everlaſting:John 5.26. Therefore he giveth it by his owne power. As the Father hath life in himſelfe, ſo likewiſe hath he given to the Sonne to have life in himſelfe.

3. To whom everlaſting life is given.

EVerlaſting life is given to all, and only ſuch as are elect from everlaſting; or,All the Elect, and they alone are partakers of everlaſting life. John 10 28. John 17.9, 12. Rom. 11.7. to them that are converted in this life. I give unto them eternall life, that is, to my ſheep, who are his elect and choſen. I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine. Thoſe that thou gavest me have I kept, and none of them is lost, but the child of perdition. Againe, faith and repentance are proper to the Elect only. The Elect have obtained it, and the rest have been hardned. We muſt obſerve in this place, whereas the queſtion is, To whom everlaſting life is given, that it is better to anſwer, That eternall life is given to the Elect, As they are elected, ſo they are but choſen to eternall life: as they are converted, ſo they are in part admitted unto it, and begin to be put in doſſeſſion of it. then to ſay, It is given unto the converted. For Converſion and Faith are the beginning of eternal life: And to ſay, eternall life is given to the converted, were all one, as if you would ſay, life is given to the living. Alſo, when the queſtion is To whom the beginning of everlasting life is given; we anſwer rightly. Unto the Elect. For if you ſay, It is given to the converted: you anſwer no more, then that which is in queſtion and doubt; ſeeing it is demanded, who they are whom God converteth.

4. For what cauſe everlaſting life is given.

EVerlaſting life is given unto us, not for our works, either preſent or fore-ſeen,God of his free mercy giveth us, for Chriſts ſake everlaſting •• ſief, that we might praiſe and magnifie the ſame his mercy for ever. Rom. 6.23. Epheſ. 2.8, 9, 10. but for the alone free mercy of God, and his love towards mankind, and his will of ſhewing his mercy in ſaving the Elect, for the alone ſatisfaction and merit of Chriſt, imputed unto us by faith, to this end, that God may be magnified of us for ever. The gift of God is eternall life through Jeſus Christ our Lord. By grace we are ſaved through faith and that not of our ſelves; it is the gift of God. Not of works, leſt any man ſhould boaſt. For we are his workmanſhip, created in Chriſt Jeſus unto good works, which God hath ordained that we ſhould walke in them. So God loved the world, John 3.16. that he gave his only begotten Sonne, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life, &c. Wherefore the impellent or motive cauſe of everlaſting life given unto us, is not any work of us men, either preſent, or fore ſeen in us. For before the beginning of eternall life, that is, before converſion, all our works merit eternall death: after the beginning thereof, that is, after converſion, they are effects thereof: and nothing is cauſe of it ſelfe. We are indeed brought unto it by many meanes: but the meanes, by which we are led of God unto eternall life, are one thing; and the cauſe, for which we are led unto it, another. The finall cauſe or end, for which eternall life is given us, is, that the mercy of God might be acknowledged and magnified of us; To the praiſe of the glory of his grace, Epheſ. 1.6. wherewith he hath made us accepted in his beloved. For the ſame cauſe God giveth us eternall life, for which he choſe us.

5. How everlaſting life is given unto us.

God giveth us everlaſting life, by ths outward miniſtery of the Word, and the inward miniſtery of the Spirit.EVerlaſting life is given us by faith: faith by the preaching of the Word, and inward efficacy of the holy Ghoſt. For the holy Ghoſt by the Word worketh in us the knowledge of God and his will: that knowledge hath following it a ſtudy and deſire more and more to know God, and live according to the preſcript of his will.John 6.68. 1 Cor. 4.15. Rom. 1.16. Rom. 10.17. Whither ſhall we go? (ſay the Diſciples) Thou haſt the words of life. In Chriſt Jeſus I have begotten you through the Gospel. The Gospel is the power of God unto ſalvation to every one that beleeveth. Faith is by hearing, and hearing by the Word of God. And this is the ordinary manner of giving us this beginning of everlaſting life, namely, by the Word mediately. But there is another manner of giving the ſame unto infants, and by miracles; ſuch as was the converſion of the Theefe on the Croſſe, of Paul, and of Cornelius. Here the ordinary way onely is reſpected, which is proper unto men of yeeres.

6. When everlaſting life is given.

Everlaſting life is begun here by converſion.IN this life is given the beginning of eternall life: but the conſummation and accompliſhment thereof ſhall be given us after this life; howbeit to none but ſuch as have received the beginning thereof in this life. For unto whom life everlaſting is not begun to be given here, that is, who beginneth not here to feele a part of eternall life, to wit, faith and converſion; unto him life everlaſting ſhall never be given after this life.2 Cor. 5.2. Mat. 13.12. Therefore we ſigh, deſiring to be cloathed with our houſe, which is from heaven, becauſe that if we be cloathed, we ſhall not be found naked. To him that hath, it ſhall be given: and from him that hath not, ſhall be taken away even that which he hath. The conſummation of everlaſting life is after this life:It is conſummated in the world to come, by glorification. for unto whom everlaſting life is begun to be given here; to them it ſhall be given, finiſhed, complete, and conſummated. And of this conſummation there are two degrees: one, when the ſoule looſed from the body is preſently carried into heaven; becauſe, by the death of the body we are freed from all infirmity: the other degree is greater, higher, and more glorious, when in the reſurrection of the bodies, the ſoules ſhall againe be united to their bodies, becauſe after the reſurrection we ſhall be made glorious, and ſhall ſee God, even as he is. He that heareth my word, and beleeveth in him that ſent me, hath everlaſting life, John 5.24. and ſhall not come into condemnation, but hath paſſed from death to life. Now are we the ſons of God, 1 John 3.2. but yet it doth not appeare what we ſhall be: and we know, that when he ſhall appeare, we ſhall be like him: for we ſhall ſee him as he is.

7. Whether we can in this life be aſſured of everlasting life.

IN this life not onely we may, but we ought alſo to be aſſured and certaine of everlaſting life: otherwiſe we ſhall never have it. For it is given to all the faithfull, and to them onely. Farther, to beleeve eternall life, is to be aſſuredly perſwaded, that not onely ſome ſhall be partakers thereof, but that I alſo am one of that number: which is to be obſerved againſt Papiſticall diffidence and uncertainty. For we muſt be certaine of our finall perſeverance; Being justified by faith, we have peace towards God. Rom. 5.1. John 10.28. I give unto them eternall life. Now he ſhould not give eternall life, if he gave a doubtfull and uncertaine life, which might be interrupted. The gifts and calling of God are without repentance. Rom. 11.19. John 10.28. Phil. 1.6. 2 Tim. 1.12. No man ſhall take my ſheep out of my hand. He which hath begun a good work in you, he ſhall perfect it. I know whom I have beleeved, and I am perſwaded, that he is able to keep that which I have committed to him againſt that day. He that beleeveth, knoweth that he doth beleeve. This aſſurance and certainty is grounded on ſure and ſtrong reaſons.The reaſons whereon out aſſurance of everlaſting life is grounded. 1. The author of everlaſting life is unchangeable, even God himſelfe. 2. Gods election is eternall, and alſo unchangeable. 3. Chriſt is heard in all things which he deſireth of his Father, But he prayed that his Father would ſave all thoſe whom he had given him. 4. God will not have us to pray for good things neceſſary to ſalvation with a condition, but ſimply, becauſe he hath promiſed it.John 17.11, 24. 1 Tim. 2.19. The foundation of God remaineth ſure, with his ſeale, The Lord knoweth who are his. Wherefore to doubt of the perſeverance and conſummation of eternall life, were to overthrow the faith and truth of God, and to make void Chriſts interceſſion.

But whence may we be aſſured hereof? Of the conſummation of everlaſting life, we muſt be aſſured by the beginning thereof. To every one that hath, it ſhall be given. The gifts of God are without repentance. God is faithfull: Therefore as he hath begun, ſo will he perfect his work.How we are aſſured of the beginning and conſummation of eternal life in us. Mar. 9.24. Of the beginning of eternall life we are aſſured chiefly by a true faith, which withſtandeth doubts, that is, which hath a purpoſe to reſiſt the Divell, and crieth, I beleeve, Lord help my unbeliefe. Moreover, by a full perſwaſion of the good will of God towards us, and our conſent herein, which is two wayes: 1. By the peace of conſcience towards God, which we have, being juſtified by faith. 2. By true repentance, and a full purpoſe and intent to live according to Gods commandements. For faith cannot be without repentance: Whoſe houſe we are, Rom. 5.1. Heb. 3.6. if we hold faſt the confidence and the rejoycing of the hope unto the end.

That which now hath been ſpoken of this Article, doth ſufficiently declare what it is To beleeve everlaſting life: namely, aſſuredly and certainly to be perſwaded,What it is to beleeve everlaſting life. 1. That after this life there ſhall be alſo a life, wherein the Church ſhall be glorified, and God magnified of her everlaſtingly. 2. That I alſo am a member of this Church; and therefore partaker of everlasting life. 3. That I alſo in this life have and injoy the beginning of everlaſting life.

Queſt. 59. But when thou beleeveſt all theſe things, what profit redoundeth thence unto thee?

Anſw. That I am righteous in Chriſt before God, and an heire of eternall lifeHeb. 2.4. Rom. 2.17. John 3.36..

Queſt. 60. How art thou righteous before God?

Anſ. Onely by faith in Chriſt JeſusRom. 3.21.22, 24. & 5.1. Gal. 2.16. Epheſ. 2.8, 9. Phil. 3.9.: ſo that although my conſcience accuſe me, that I have grievouſly treſpaſſed againſt all the commandements of God, and have not kept one of themRom. 3.9. &c.: and further am as yet prone to all evillRom. 7.23.; yet notwithſtanding, if I imbrace theſe benefits of Chriſt with a true confidence and perſwaſion of mindRom. 3.22. John 3.18., the full and perfect ſatisfaction1 John 2.2., righteouſneſſe, and holineſſe of Chriſt1 John 2.1., without any merit of mineTit. 3.5. Deut. 9.10. Ezek. 36.22., of the meere mercy of GodRom. 3.24. Epheſ. 2.8., is imputed and given unto meRom. 44. 2 Cor. 5.19., and that ſo, as if I neither had committed any ſinne, neither any corruption did ſtick unto me; yea, as if I my ſelfe had perfectly accompliſhed that obedience, which Chriſt accompliſht for me2 Cor. 5.21..

The Explication.

THis Doctrine of Juſtification, is one of the chiefe points of our faith; not onely becauſe it treateth of the chiefe and principall matters, but alſo becauſe this Doctrine is moſt of others called by Hereticks into controverſie. For there are two principall controverſies betweene the Church and Hereticks. The firſt, Of the Doctrine concerning God; the other, of this Doctrine of Juſtification before God: and either of theſe Doctrines being overthrown, the other points of our faith eaſily go to wrack. Wherefore we ought chiefly to fence and ſtrengthen our ſelves againſt hereſies, in Doctrine concerning God and his Juſtification.

The ſpeciall Queſtions: 1. What juſtice or righteouſneſſe is in generall. 2. How manifold it is. 3. In what juſtice differeth from justification. 4. What is our juſtice or righteouſneſſe before God. 5. How it is made ours, whereas it is without us. 6. Why it is made ours.

1. What justice or righteouſneſſe in generall is.

RIghteouſneſſe is derived from Right, which is the law it ſelfe; and conformity with the law is righteouſneſſe it ſelfe: 〈 in non-Latin alphabet 〉 . as, of the contrary, unrighteouſneſſe or ſin is a tranſgreſſing of the law. 〈 in non-Latin alphabet 〉 . In generall, it may be thus defined: Juſtice is a conformity with God, or with the law of God: although indeed a definition ſo generall of juſtice can ſearce be given, as may agree both to God and Creatures (even ſuch as may agree to the fartheſt and higheſt kinds of juſtice or righteouſneſſe, which are, Uncreate, and Created righteouſneſſe) except we will make a definition full of ambiguity.Uncreate juſtice is God himſelfe, Our created juſtice, is our conformity with Gods lawes appertaining unto us. Rom. 3.31. For uncreated juſtice or righteouſneſſe is God himſelfe, who is the very ſquire and rule all of juſtice. Created juſtice is an effect of uncreate or divine juſtice in reaſonable creatures. Justice therefore or righteouſneſſe in generall (as it agreeth to creatures) is a fulfilling of thoſe lawes, which belong to reaſonable creatures: or is the conformity or correſpondence of reaſonable creatures with the lawes appertaining and belonging unto them. Finally, Juſtice is the fulfilling of the law: and conformity with the law is juſtice or righteouſneſſe it ſelfe. This we muſt know, becauſe we muſt be juſtified by the fulfilling of the law: and we muſt underſtand, that the law is not aboliſhed, but eſtabliſhed by the Goſpel. For the righteouſneſſe and juſtice of the Goſpel, is the fulfilling of the law: but doth not at all diſagree from the law.

2. How manifold justice is.

JUſtice in generall, is either uncreated Juſtice, as God himſelfe; or created, as all Juſtice in reaſonable creatures.Legall juſtice. Created juſtice is legall and evangelicall. Legall juſtice is the fulfilling of the law, performed by him, who is thereby ſaid to be juſt: or, it is ſuch a fulfilling of the law, which one performeth by his owne obedience: or, it is a conformity with the law, which is in him who is called juſt. This legall juſtice was in us men before the fall, and now is in Angels, and in Chriſt, as he is man, as an accident inherent in his ſubject.Evangelicall juſtice, or the juſtice of the Goſpel. Evangelicall justice is alſo a fulfilling of the law; but is not in him, who is called thereby juſt or righteous, but in another, and is only imputed to him, who is thereof called juſt. This is Chriſts juſtice or righteouſneſſe performed for us: or that ranſome of the Sonne of God imputed unto us by faith. It may be alſo defined briefly thus: Evangelicall juſtice is a conformity with the law, performed by Chriſt, and imputed of God to us by faith. The legall juſtice is performed either by the obedience of the law, or by puniſhment. For the law neceſſarily requireth one of theſe. That which is performed by the obedience of the law, is either generall or particular. Generall or Univerſall juſtice. The generall is an obſerving of all lawes which belong unto us; or it is an obedience according to all the lawes unto us appertaining. For it is no right or juſtice, but curioſity, to pry into lawes or matters concerning rather other men then our ſelves;1 Theſ. 4.11. and hereof it is ſaid, Study to be quiet, and to meddle with your owne buſineſſe. This generall juſtice is of two ſorts; perfect and unperfect. The perfect is an externall and internall obedience to all the lawes belonging unto us.Perfect juſtice. Or, it is a perfect both inward and outward conformity with the law of God. Curſed be he that confirmeth not all the words of this law to doe them. Deut. 27.26. The imperfect or begun justice, is a conformity begun onely and imperfect;Imperfect juſtice. even ſuch a juſtice as doth not doe all things, or not after that manner, which the law requireth. This imperfect juſtice is alſo of two ſorts;Philoſophicall juſtice. Philoſophicall, and Chriſtian. The Philoſophicall is a knowledge in the mind, of Gods law and vertues, imperfect, obſcure, and weake, and whatſoever manner of purpoſe in the will and heart to doe thoſe things which are right and honeſt according to that imperfect knowledge:Chriſtian juſtice. and a directing and governing of their behaviour and manners according to the law. The Christian is regeneration, or a knowledge of God and his law; imperfect indeed, yet more notable and perfect then the Philoſophicall, and to be perfected after this life; riſing from faith and the love of God kindled in the hearts only of the regenerate, by the vertue and operation of the holy Ghoſt through the Goſpel, and joyned with an earneſt & ſerious inclination of the will and heart to obey God according to all his commandements. This juſtice is proper to the elect and regenerate in this life, and floweth from a juſtifying faith. The particular juſtice is that vertue,Particular juſtice which giveth to every one his own: and is of two ſorts, Commutative or exchanging, Commutative juſtice. Diſtributive juſtice. and diſtributive. The commutative obſerveth equality of things, and prices in exchanges, and contracts or bargaines. The diſtributive obſerveth a proportion in diſtributing offices, goods, rewards, puniſhments, giving rewards and puniſhments agreeable and proportionable unto the perſons. Let the Country-man till the ground, let the Stateſ-man mannage the affaires of the Common-wealth, let the Preacher inſtruct the Church; on the good heape rewards, on the evill aggravate puniſhments. Let honour be given to whom honour belongeth, Rom. 13.7. and tribute to whom tribute belongeth.

There is alſo another diviſion of Juſtice; namely, Of the perſon, and Of the cauſe. Juſtice of the perſon, when a perſon is juſt and agreeable to the Law.Juſtice of the perſon, and of the cauſe. Of the cauſe, when he hath a juſt and good cauſe in any controverſie, whether the perſon himſelf be good or bad. Herewith David doth oftentimes comfort himſelf in his Pſalmes. It is otherwiſe called, The juſtice of a good conſcience.

A briefe Table, comprehending the partition of Juſtice, ſet downe in the ſecond Chapter of this tract of Justification. Juſtice in generall is a conformity with God, or with the Law of God: Or, it is a fulfilling of Gods Law. This Juſtice is divided into 1. Uncreated juſtice: which is God himſelfe, whoſe whole effence is meere Juſtice. 2. Created juſtice: which is an effect of God in reaſonable creatures, whereby they be conformable unto Gods Law. It is divided into 1. Legall juſtice, or juſtice of workes: which is perfect obedience of the Law performed by Angels or Men. This again is diſtinguiſhed into 1 Univerſall juſtice: which is an obſerving of all the lawes which belong unto us. It is divided into 1. Perfect juſtice: which is an external and internal conformity with the Law of God, and other lawes of men, which concern us. 2. Imperfect juſtice: which is a conformity indeed, but begun onely. This is again ſubdivided into 1. Philoſophicall, or humane juſtice: which is a knowledge of Gods Law and vertues, imperfect, obſcure and weake, &c. 2. Chriſtian juſtice: which is a knowledge of God, and his Law, imperfect indeed, yet apparent, kindled in the heart by the holy Ghoſt, through the Goſpel, and joyned with a ſerious inclination of the will and heart to obey God according to all his commandements. 2. Particular juſtice: which is a vertue giving to every man his owne: and is divided into 1. Commutative juſtice: which obſerveth an equality of things, and prices in contracts and exchanges. 2. Diſtributive juſtice: which obſerveth a proportion in diſtributing offices, goods, rewards, puniſhments. 2. Evangelicall justice, or juſtice of faith: which is a fulfilling of the law, performed not by us, but by another for us; that is, the ranſome of the Son of God imputed unto us.
3. In what Juſtice differeth from Justification.

JƲſtice is the very conformity it ſelfe with the law, and the fulfilling of the law, and the thing whereby we are just before God; which is the very ſatisfaction of Chriſt performed on the Croſſe. Juſtification is the application of that juſtice: and by this application, the thing whereby we are juſt, even that juſtice and ſatisfaction of Chriſt is made ours: and, except that be made ours, or applied and imputed unto us, we cannot be juſt; as neither the wall is made white, except whiteneſſe be applyed unto it: For even in like maner Juſtice differeth from Justification, or juſtifying, as whiteneſſe from whitening. So application and imputation are not all one: for imputation is not extended ſo far as application. For God alone doth impute, but we alſo doe apply unto us. Now Juſtification is divided in like ſort as is Juſtice: For there is one Juſtification legall, which is a working of conformity with God, or with the Law of God in us. Legall Juſtification. This is begun in us by the holy Ghoſt, when as we are regenerated. There is another Juſtification evangelicall, which is an application of his evangelicall juſtice unto us; Evangelicall Juſtification. or, it is an imputation of anothers juſtice, which is without us in Chriſt: or, it is an imputation and applying of Chriſts righteouſneſs, which he performed by dying for us on the Croſſe, and riſing againe. It is not a transfuſing of the qualities into us, but an aſſoiling and abſolving us in judgement for anothers righteouſneſſe. Wherefore, Justification and Remiſsion of ſins are all one: For, to juſtifie, is, that God ſhould not impute ſin unto us,What it is to juſtifie. but accept us for juſt, and abſolve or pronounce us juſt and righteous for Chriſts juſtice imputed unto us. That this word is thus to be underſtood, is proved: In thy ſight ſhall no man living be juſtified; that is, ſhall not be abſolved,Pſal. 143.3, 22. ſhall not be pronounced juſt, to wit, by inherent righteouſneſſe. Bleſſed are they, Pſal. 32.1, 2. Rom. 4.7. whoſe iniquities are forgiven, and whoſe ſins are covered. Bleſſed is the man to whom the Lord imputeth no ſin. Out of theſe words, Paul interpreteth juſtification to be the remiſſion of ſins, where the word impute is ſeven times uſed. Object. Hee that is juſt and righteous, is conformed and agreeable to the law. To juſtifie is to make juſt: Therefore to juſtifie, is to make one agreeable to the law. All this is granted: To juſtifie, is to make one agreeable unto the law, either in himſelfe, which is called our own juſtice, inherent, infuſed, legall juſtice: or in another, which we terme imputed righteouſneſſe, righteouſneſſe of faith, the righteouſneſſe of the Goſpel, and anothers righteouſneſſe, becauſe it is not inherent in us, but in Chriſt: this is alſo a conformity with the law.Rom. 3.31. For faith maketh not the law to be of none effect, but eſtabliſheth it. And ſuch now is our Juſtice and Juſtification. For the queſtion is concerning that righteouſneſſe, whereby we ſinners are juſt in this life before God; not of that whereby we ſhall be juſt in the other life, or had bin juſt before the fall, if man had not ſinned.

4. What is our justice or righteouſneſſe before God.

Our righteouſneſs is Chriſts ſatisfaction, which conſiſteth in his humiliation. OƲr juſtice or righteouſneſſe, that is, the juſtice or righteouſneſſe of the Goſpel, whereby wee are juſt in the ſight of God, is not our conformity with the law, nor our good workes, nor our faith; but it is Chriſts ſatisfaction onely performed unto the law for us, or the puniſhments which hee ſuſtained for us, and ſo his whole humiliation from the beginning of his conception, untill his glorification: (that is, his taking of fleſh, his undertaking of ſervitude, penury, ignominy, and infirmity, his ſuffering of that bitter paſſion and death; all which he did undergo for us, but willingly: finally, whatſoever he did, or ſuffered, whereunto himſelfe, as being juſt, and the Sonne of God, was not bound) and that humiliation and ſatisfaction freely of God imputed unto us his faithfull and beleevers. For that ſatisfaction is equivalent either to the fulfilling of the law by obedience, or to the abiding of eternall puniſhment for ſin;1. Cor. 2.2. Col. 2.10. Rom. 5.19. Eſay 53.5, 6. Luke 22.20. Rom. 3.24, 25. & 4.7. & 5.9, 10. to one of which wee were bound by the law. I eſteemed not to know any thing among you, ſave Jeſus Chriſt and him crucified. Yee are compleat in him. By the obedience of one ſhall many be made righteous. With his ſtripes wee are healed. The Lord hath laid upon him the iniquities of us all. This cup is the New Testament in my bloud, which is ſhed for you. All are justified freely by his grace, through the redemption that is in Chriſt Jeſus: whom God hath ſet forth to be a reconciliation through faith in his bloud. Bleſſed are they, whoſe iniquities are forgiven, and whoſe ſins are covered. Being juſtified by his bloud, we ſhall be ſaved from wrath. We were reconciled to God by the death of his Son. 2 Cor. 8.9. Gal. 3.13. Epheſ. 1.7. 1 John 1.7. Hee being rich, for our ſakes became poore, that wee through his poverty might be made rich. Christ hath redeemed us from the curſe of the Law, when he was made a curſe for us. By whom wee have redemption through his bloud, even the forgiveneſſe of ſins. The bloud of Jeſus Christ, the Sonne of God cleanſeth us from all ſinne. Now that Chriſt might performe obedience, and ſatisfie for us, it behooveth him to be our Mediatour, being by himſelfe juſt and holy. For ſuch an high Prieſt it became us to have, holy, harmleſſe, undefiled, ſeparate from ſinners, and made higher than the heavens. Heb. 7.26. All theſe things are true perfectly and wholly in Chriſt: for he hath perfectly fulfilled the law for us, 1. By the holineſſe of his humane nature. 2. By his obedience: for hee became obedient to the death, even to the death of the Croſſe. Phil. 2.8. And the former fulfilling of the law, namely, the holineſſe of Chriſts humane nature, was requiſite for the other, even for his obedience. This obedience and ſatisfaction of Chriſt is our ſatisfaction, and our proper juſtice, for which we pleaſe God, for which wee are received into favour with God the Father, and which is imputed unto us. That former fulfilling of the law is indeed imputed alſo unto us, namely, the humiliation and juſtice, or righteouſneſſe of Chriſts humane nature, that wee may be reputed holy before God: but this holineſſe of Chriſt is imputed unto us for his obedience or ſatisfaction ſake: becauſe he ſatisfied for us Gods juſtice, in ſuſtaining eternall puniſhment and paines, which we ſhould have ſuſtained everlaſtingly. Hence is it that the effuſion of Chriſts bloud (as being the complement and conſummation of Chriſts ſatisfaction) is only ſaid to be our juſtice and righteouſneſſe.1 John 1.7. The bloud of Jeſus Chriſt cleanſeth us from all ſin; that is, not onely from that which is of commiſsion, but alſo from that which is of omiſsion.

Wee are to diſtinguiſh between theſe queſtions: 1. How a reaſonable creature may be just before God. 2. How man, being a ſinner, may be just before God. 3. Whether a reaſonable creature may merit or deſerve ought at Gods hand. To the firſt queſtion wee anſwer; That a reaſonable creature may be juſt before God by the conformity of the law inherent in him, as bleſſed Men and Angels are juſt. To the ſecond, That man, being a ſinner, is juſt by the imputation onely of Chriſts merit: and of this queſtion is our ſpeech, when wee ſpeak of Juſtification. But a man, which is a ſinner, cannot in himſelf be juſt before God: 1. Becauſe before his juſtification, his workes are corrupt. 2. Alſo after his justification, the works of a man, which is a ſinner, are imperfect. 3. When they are perfect, as in the life to come they ſhall be, yet can we not ſatisfie for the ſin past: for wee owe thoſe works when we doe them. To the third, That no reaſonable creature can deſerve ought at Gods hand. When yee have done all, ſay, We are unprofitable ſervants: Luke 17.10. For neither is Chriſts obedience verily any merit, in this reſpect, as if any good came to God by it; but in reſpect of the dignity of the perſon, becauſe it was Chriſt that ſuffered, it is called merit.

5. How Chriſts ſatisfaction is made our juſtice and righteouſneſſe.

WHereas it may ſeem abſurd, that we ſhould be juſtified by that which is another mans; we are further to expreſſe more plainly how Chriſts ſatisfaction and obedience becometh ours. For except it be made ours, or applyed unto us, we cannot be made juſt for it; as a wall is not white, except whiteneſſe be faſtned on it.Chr ſts ſatisfaction made ours two waies: The ſatisfaction therefore or juſtice of Chriſt is made ours or applyed unto us two waies: that is, by a double application: By himſelfe, imputing or applying it unto us. God himſelfe applyeth it unto us: that is, he imputeth unto us Chriſts righteouſneſſe; and for it accepteth us for righteous, no otherwiſe than if it were ours. By applying it unto our ſelves. We apply it unto our ſelves, when wee apprehend by faith Chriſts righteouſneſſe, that is, when we are ſtedfaſtly perſwaded, that God doth impute, apply, and give it unto us, and for it, reputeth us for juſt, abſolving us from all guilt. There is then a double application: one in reſpect of God, another in reſpect of us. The application in reſpect of God, is, the imputation of Chriſts righteouſneſſe: when God accepteth Chriſts righteouſneſſe (which hee performed, that it might be effectuall and forcible on our behalfe) and in regard thereof accounteth us for righteous, no leſſe than if we had never ſinned, or at leaſt had payed a ſufficient puniſhment for our ſinnes. The application in reſpect of us is the very act of beleeving, whereby we reſolve our ſelves, that it is imputed and given unto us, &c. Both applications muſt neceſſarily concurre. For God applieth Chriſts righteouſneſſe unto us on this condition, that we our ſelves alſo ſhould apply it unto our ſelves through faith. For, though a man offer another a courteſie or benefit; yet if hee, to whom it is offered, receive it not, is not applyed unto him, it is none of his. Wherefore without this our application, Gods application is not at all; and yet our application is alſo from God: For God firſt imputeth unto us Chriſts ſatisfaction; then he ingendreth faith in us, whereby we may apply the ſame imputed unto us. So then Gods application goeth before, and is the cauſe of our application (which is of faith) albeit his is not without ours,John 15.16. When we may be aſſured of Chriſts ſatisfaction imputed unto us. as Chriſt ſaith: Yee have not choſen me, but I have choſen you. Now we may then be aſſured, that Chriſts righteouſneſſe or ſatisfaction is imputed unto us of God, when we earneſtly deſire Gods grace, and feel the holy Ghoſt to work in us a true confidence in the Mediatour.

That which is now ſpoken of both applications, both Gods and ours, doth manifeſtly ſhew, 1. That it is no abſurdity to ſay, Wee are justified by anothers justice: For, the juſtice,Foure concluſions iſſuing out of the former doctrine. for which, by faith applied unto us, we are reputed juſt, is not ſimply anothers, but is in ſome ſort made ours, even by application. The ſubject indeed wherein this juſtice is inherent, is Chriſt: we are the object, to which this juſtice is directed, ſith it is imputed unto us. 2. That the word Imputation is more ſtrict than Application. The former is ſpoken of God only; the latter of God and us. 3. That God otherwiſe applieth Chriſts juſtice unto us than we doe. God applyeth it by imputation and we apply it by faith and acceptation. 4. That this phraſe of the Church, To justifie, The ſignification of the phraſe, To juſtifie, proved by the Grammaticall derivation of it in divers languages. In hip ••• . ſignifieth not legally, that is, To make one just who is unjuſt, by infuſing the quality of juſtice, but evangelically; that is, To repute him which is unjust for juſt and righteous, and to abſolve him from all guilt, and not to puniſh him; and this for anothers juſtice and ſatisfaction imputed unto him. So the Scripture uſeth this word, and almoſt in all tongues it beareth no other ſignification: for the Hebrew word Hadzdik, Exod. 23. . Prov. 17.15. ſignifieth, To abſolve a guilty perſon, To pronounce him guiltleſſe: I will not justifie a wicked perſon. He that juſtifieth the wicked, and he that condemneth the juſt, even they both are abomination to the Lord. The Greek word 〈 in non-Latin alphabet 〉 ſignifieth ſometime, To pronounce a man juſt and righteous, and ſometimes, To puniſh an offender; and both, on good knowledge of his cauſe by due examination and judiciall proceſſe; as Suidas well obſerveth.Mat. 12.37. So ſaith Chriſt, By thy words thou ſhalt be juſtified. The former ſignification is uſed two waies in Scripture. For either it ſignifies not to condemne, but To abſolve in judgement: Rom. 8.33. as, Who ſhall condemne the Elect of God? it is God that juſtifieth. Hee departed juſtified rather than the other: or it ſignifieth, To pronounce and proclaime juſt. Luke. 18.14. As, Wiſedome is juſtified of her children. That thou mayeſt be juſtified in thy ſayings. Howbeit both ſignifications in this Queſtion come to one end. But, that to juſtifie, ſhould be uſed for, to make juſt, or, to infuſe an habit of juſtice, is no where found amongſt the Latines: and were it read in Latine Authours, yet in Scripture, and in the Church it is otherwiſe uſed: as the alledged places apparently prove, which can be underſtood no other way, than of the abſolution, and free accepting a ſinner to grace and favour. Who ſhall accuſe Gods Elect? it is God that juſtifieth. The Publicane departed juſtified, that is, abſolved, and more accepted of God than the Phariſee.Acts 13.39. For, from all things, from which yee could not be justified by the Law of Moſes, by him every one that beleeveth is juſtified, Here, To be juſtified, doth evidently ſignifie to be abſolved,Rom. 3.24, 26, 28. & 4.5. & 5.9, 10. & to receive remiſſion of ſins: All are justified freely by his grace. A juſtifier of him which is of the faith of Jeſus. A man is juſtified by faith without the workes of the law. To him that worketh not, but beleeveth in him that juſtifieth the ungodly, his faith is counted for righteouſneſſe. Being now juſtified by his bloud. Reconciled to God by the death of his Son.

6. Why Chriſts ſatisfaction is made ours, or in what ſort God imputeth it unto us for righteouſneſſe.

The cauſe of Chriſts ſatisfaction applyed and imputed, is in God only, not in us. THe perfect fulfilling of the law performed by Christ for us, is made ours, or applyed unto us, through the alone and free mercy of God, as who from everlaſting did predeſtinate us to this grace, and freely choſe us in Chriſt, to whom he might apply, of his meere grace of faith, that juſtice and righteouſneſſe at his appointed time, according to the good pleaſure of his will, as the Apoſtle ſpeaketh: that is, according to his meere good pleaſure, not being moved with any holineſſe which hee foreſaw would be in us. The reaſon is, becauſe there can be no good thing in us, except God firſt worke in us. Wherefore all imagination and affirmation of merit is to be taken away, as which fighteth with the grace of God, and is a deniall of his divine grace: For the grace and mercy of God is the only cauſe of both applications. He of his goodnes, infinite and paſſing meaſure, applyeth Chriſts merit unto us, and maketh that we alſo may apply the ſame unto us. The cauſe therefore why this application is wrought, is in God alone; but not at all in us, that is, it is neither any thing foreſeen in us, neither alſo our apprehenſion and receiving of this juſtice; for all the gifts and graces which are in us, are effects of the application of Chriſts merit: and therefore that merit of Chriſt is no way applied unto us for the works ſake which wee doe; but this is done, as the Apoſtle teacheth,Epheſ. 1.5. According to the good pleaſure of his will. Whereupon alſo it is ſaid, What hast thou that thou hast not received? 1 Cor. 4.7. By grace are yee ſaved through faith, and that not of your ſelves; it is the gift of God. Epheſ. 2.8.

Chriſt is then in reſpect of our juſtification, 1. As the ſubject and matter wherein our juſtice is. 2. As the impellent cauſe, becauſe he obtaineth it. 3. As the chief efficient, becauſe he together with his Father doth juſtifie us, and giveth us faith, whereby wee beleeve and apprehend it. The mercy of God is as the impellent cauſe thereof in God: Chriſts ſatisfaction is the formall cauſe of our juſtification, giving the very life and being unto it: Our faith is the instrumentall cauſe, apprehending and applying unto us the juſtice or righteouſneſſe of Chriſt. We muſt note therefore,How we are juſtified by the grace of God; how by Chriſts merit, and how by faith. that we are juſtified by the grace of God, by the merit of Chriſt, and by faith, but by each of theſe in a ſeverall ſenſe and meaning. The firſt poſition is underſtood of the impulſive cauſe, which is in God: the ſecond of the formall cauſe, in Chriſt: the third of the instrumentall cauſe, in us. We are justified by the mercy or grace of God, as a principall impellent cauſe, wherewith God being urged and moved, juſtifieth and ſaveth us. We are justified by the merit of Chriſt, partly as by the formall cauſe of our juſtification, inaſmuch as by Chriſts obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed juſt: partly as by an impulſive and meritorious cauſe, inaſmuch as God abſolveth us for his ſake. Wee are justified by faith, as by an inſtrumentall cauſe, whereby we apprehend Chriſts righteouſneſſe imputed unto us.

The common received opinion ſaith; We are juſtified by faith correlatively: that is, we are juſtified by that whereunto faith hath relation, to wit, the merit of Chriſt, which faith apprehendeth: For faith, and the ſatisfaction of Chriſt, are correlatives, that is, have a mutuall reſpect each to other; the one being that which receiveth, and the other that which is received. This kind of ſpeech is well and probably uſed; becauſe hereby faith is underſtood of the formall cauſe of juſtification, that ſo the ſenſe may be; Chriſts merit justifieth us, and not faith it ſelfe: that which is apprehended doth juſtifie us, and not the inſtrument which doth apprehend. Nevertheleſſe, this propoſition, We are juſtified by faith, may be underſtood alſo without relation, to wit, we are juſtified by faith, as a meane. But this propoſition of the Apoſtle, Faith was imputed to him for righteouſneſſe, and other the like,Rom. 4.3. are neceſſarily to be underſtood with a relation to Chriſts merit and juſtice. Faith was imputed unto him for righteouſneſſe, as faith is the apprehending inſtrument of righteouſneſſe apprehended; faith being as it were the hand, wherewith the juſtice of Chriſt is received.

Queſt. 61. Why affirmeſt thou, that thou art made righteous by faith only?

Anſw. Not for that I pleaſe God through the worthineſſe of meere faith; but becauſe onely the ſatisfaction, righteouſneſſe, and holineſſe of Chriſt is my righteouſneſſe before God1 Cor. 1.30. & 2.2.: and I cannot take hold of it, or apply it unto my ſelfe and other way than by faith1 Joh. 5.20.

The Explication.

Three cauſes why faith alone juſtifieth. WE ſay, we are juſtified by faith alone: 1. Becauſe we are juſtified by the object of faith onely, to wit, by the merit of Chriſt, alone, beſides which, there is no juſtice of ours, nor any part thereof. For we are juſtified freely for Chriſts ſake, without works. There is nothing which can be our juſtice and righteouſneſſe before God, either in whole, or in part, beſides Chriſts merit: only by receiving and beleeving anothers juſtice we are juſtified; not by working, nor by meriting, but by an apprehenſion and acceptation only we are juſt and righteous. All works are excluded, yea faith it ſelfe as it is a vertue or work. 2. Becauſe the proper act and operation of faith is, for a man to apprehend and apply unto himſelf Christs righteouſneſſe: yea, faith is nothing elſe than the acceptation it ſelf, or apprehenſion of anothers juſtice, or, of the merit of Chriſt. 3. Becauſe faith only is the instrument, which apprehendeth Chriſts ſatisfaction. Hence it is evident, for what cauſes we are to retain the excluſive particle Onely, Foure cauſes why we are to maintaine againſt Papiſts that faith only juſtifieth. Rom. 3 24, 28. Marke 5 36. and to maintaine it againſt the Papiſts: namely, 1. For declaration of that which Paul ſpeaketh, Wee are juſtified freely by grace, without works: likewiſe of that which Chriſt ſaith, Onely beleeve. 2. That whatſoever works and merits of ours, or of others, may be excluded from being cauſes of juſtification; and faith may be underſtood only with relation and reſpect to Chriſts merit, which is our juſtice. 3. That not only our merits, but even faith it ſelf may be wholly excluded from that which is received by faith: and the ſenſe may be, we are juſtified by faith alone, that is, not by meriting, but only by receiving: as when wee ſay; This poor man is enriched only by receiving the almes of charitable diſpoſed people: where all works and merits, yea, the very receiving of almes (if it be conſidered as a merit) are excluded. Therefore Paul ſaith alwaies, that we are juſtified 〈 in non-Latin alphabet 〉 . by faith, and 〈 in non-Latin alphabet 〉 . through faith, as by an inſtrument; but no where faith, 〈 in non-Latin alphabet 〉 . for faith, as the Papiſts ſay, who will admit both theſe manners of ſpeaking, as if faith were not indeed the application, whereby we apply unto our ſelves Chriſts juſtice; but were alſo beſides a certain work or merit, whereby we deſerve to be juſt: which is quite repugnant to the nature of faith: For, if for faith we were juſt and righteous, then faith were now no longer an acceptation of anothers righteouſneſſe, but were a merit and cauſe of our own juſtice; neither ſhould it receive anothers ſatisfaction, which now it ſhould have no need of. 4. That we may know what neceſſity there is of faith unto juſtification, and may underſtand, that we are not juſtified by the merit of faith, and yet are not juſtified without faith apprehending the juſtice of Chriſt; becauſe it is the proper act of faith, to lay hold on his righteouſneſſe. 5. The Orthodoxall or right beleeving Fathers oft-times urge the excluſive particle,Origen. in Rom. libro tertio capite tertio. Ambr. in Rom. 3. In cap. 10. by faith only. Origen: The Apoſtle ſaith that the juſtification of faith only is ſufficient; ſo that if a man beleeve onely, hee may be justified; yea, though hee performe no work. Ambroſe: They are juſtified freely, who working nothing, and rendring no recompence, are juſtified by faith onely through the gift of God. Again Ambroſe: How then may the Jewes thinke themſelves to be juſtified by the works of the law, with the juſtification of Abraham, where they ſee that Abraham was not juſtified by the works of the law, but by faith onely? The law therefore needeth not, when a ſinner is justified before God by faith only. In cap. 10. In 1. ad Cor. 1.4. And, in the ſame place, the excluſive particle Only is often reiterated. The ſame Ambroſe ſaith: Becauſe this is decreed by God, that hee which beleeveth in Chriſt ſhould be ſaved without any work receiving freely by faith only remiſſion of ſins. Wee are therefore juſtified by faith onely, that is, by Chriſts merit onely received by faith: This we muſt conſtantly maintain and defend, 1. For Gods glory, that Chriſts ſacrifice be not extenuated. 2. For our owne comfort, that we may be aſſured, that our righteouſneſſe dependeth not on our works (for ſo ſhould wee loſe it many thouſand times) but only on the ſacrifice and merit of Chriſt.

ON THE 24. SABBATH.Queſt. 62. Why cannot our good workes be righteouſneſſe, or ſome part of righteouſneſſe before God?

Anſ. Becauſe that righteouſneſſe, which muſt ſtand faſt before the judgement of God, muſt be in all points perfect and agreeable to the law of GodGal. 3.10. Deut. 27.36. Now our workes, even the beſt of them, are imperfect in this life, and defiled with ſinEſay 64.6..

The Explication.

IN the former Queſtions the true doctrine of Juſtification hath been made manifeſt and confirmed. It followeth that we proceed to the confutation of the Popiſh doctrine, affirming that we are juſtified by workes, or, partly by faith, and partly by works. The argument is thus framed: The justice which may ſtand in Gods judgement muſt be perfectly abſolute, and agreeable on all parts with Gods Law. But our very beſt workes in this life are imperfect, and ſtained with ſin: Therefore our very beſt workes cannot be our juſtice in the judgment of God, neither in part nor wholly. The Major of this Syllogiſme is evidently proved out of the law: Hee that doth theſe things, ſhall live in them. Curſed is every one, which abideth not in all things which are written in the book of the law to doe them. The Minor is out of doubt:Levit. 18.5. Deut. 27.26. Why our workes are imperfect. ſeeing wee doe many evill things, which we ought to leave undone; and we leave many good works undone, which we ſhould doe: yea, we mingle much evill with that good we doe, that is, we doe it amiſſe. The complaints and daily prayers of Saints are witneſſe hereof: Forgive us our ſins. Enter not into judgment with thy ſervant. Wherefore imperfect works can make no perfect righteouſneſſe.Pſal. 143.2. This is the firſt cauſe why we cannot be juſtified by our works; namely,Ten cauſes why wee cannot be juſtified by workes, or partly by faith, and partly by workes. 1. Becauſe our juſtice ſhould by this meanes be imperfect, ſeeing our works are imperfect. Many other cauſes there are: For, 2. Though our workes were perfect, yet are they due debt, ſo that by them we cannot acquit our ſins that are paſt. When ye have done all thoſe things which are commanded you, ſay, We are unprofitable ſervants: we have done that which was our duty to doe. 3. They are none of ours but Gods who worketh them in us. 4. They are temporary, and have no proportion with eternall rewards: Luke 17.10. whereas between a merit and reward there muſt be ſome proportion. 5. They are the effects of juſtification; therefore not the cauſe. 6. If by them we were juſtified, we ſhould have whereof to boaſt: but the Scripture ſaith, Not of workes, leſt any man ſhould boast himſelfe. 7. The conſcience ſhould be destitute of ſolid or ſure comfort. 8. Chriſt ſhould have died without a cauſe. 9. There ſhould not be the ſame way to ſalvation in both Teſtaments, if Abraham were juſtified by faith onely, and wee by works, Epheſ. 2.9. Rom. 4.16. whether by works alone, or works joyned with faith, it skilleth not. 10. Chriſt ſhould be no perfect Saviour: becauſe ſome part of our righteouſneſſe and ſalvation ſhould be without him.Gal. 2.21.

Queſt. 63. How is it that our good works merit nothing, ſeeing God promiſeth, that he will give a reward for them, both in this life, and in the life to come?

Anſw. That reward is not given of merit, but of graceLuke 17.10..

The Explication.

IN this Queſtion is contained a prevention of an argument of the Papiſts, brought for juſtification before God for our workes and merits. Obj. 1. Reward preſuppoſeth merit; ſo that where reward is, there is alſo merit: for Reward and Merit are correlatives; whereof if one be put, the other is put alſo. But everlaſting life is propoſed as a reward for good workes: Therefore alſo the merit of good workes is everlaſting life. Anſw. The Major is ſometimes true as concerning creatures, as when men may merit or deſerve of men. But neither alwaies among men doth it follow that there is merit where there is reward: for men alſo oftentimes give rewards not of merit or deſert. Now it is unproperly ſaid of God, that he propoſeth eternall life unto our works as a reward: for we can merit nothing at Gods hand by our works. Or if they thus preſſe and urge their reaſon: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good workes: Therefore by order of justice good workes are merits. Anſw. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be conſidered: 1. Obligation, or binding. 2. Compenſation, or recompenſing. Here is no obligation, but compenſation followeth works through grace. There is therefore a reward of workes, becauſe compenſation followeth them; and God for this cauſe eſpecially promiſeth to reward our workes: 1. To teſtifie unto us, that good workes pleaſe him. Three cauſes why God promiſeth to reward our workes. 2. To teach us that eternall life is propoſed onely to them that ſtrive and labour painefully. 3. Becauſe hee will as ſurely give us a reward, as if wee had deſerved it. Hither may be referred all ſuch like arguments of the Papiſts, whereby they labour to eſtabliſh the merit of workes.

Object. 2. Wee are justified by faith. Faith is a worke: Therefore wee are justified by workes. Anſ. 1. The conſequence of this reaſon is denied, becauſe more is in the concluſion than in the premiſſes: of which premiſſes this onely followeth; Therefore wee are juſtified by that worke: which wee grant, to wit, as by an inſtrument or meane, not as any impellent cauſe, as themſelves underſtand it: for wee are juſtified by faith, as by a meane of attaining our juſtification: and wee are not juſtified for faith, that is for the merit of faith. 2. The kind of affirmation is diverſe: For in the Major, faith is underſtood with relation to Christs merit, in the Minor it is taken abſolutely and properly.

Object. 3. Our juſtice is that whereby wee are formally or eſſentially juſt: Therefore wee are by faith formally and eſſentially juſt. Anſw. The conſequence of this reaſon is to be denied, becauſe the kinde of affirmation is diverſe. For the Major is meant properly, but the Minor correlatively, and figuratively, Per Metalepſin. elſe it were falſe: For properly, not faith, but the correlative object of faith, namely, Chriſts merit (which faith beholdeth, and applieth to it ſelfe) is our juſtice. 2. Either there are foure termes in this Syllogiſme, becauſe the Major treateth of Legall juſtice, the Minor of Evangelicall: or elſe the Major is falſe: For Evangelicall juſtice is not formally in us, as whiteneſs is in a wall; but is without us, even in Chriſt, and is made ours by imputation and application through faith.

Object. 4. That which is imputed unto us for righteouſneſſe, for it we are righteous. Faith is imputed to us for righteouſneſſe, as Paul ſaith: Therefore, For faith we are righteous, and not only By faith. Anſ. Againe, the kind of affirmation is, of proper in the Major propoſition, made figurative in the Minor. The Major is true of that which is properly and by it ſelfe imputed for righteouſneſſe: The Minor is true of that which is correlatively imputed for righteouſneſſe, becauſe, by faith is correlatively underſtood the object of faith, unto which faith hath relation; for Christs merit, which is apprehended by faith, is properly our juſtice, and the formall cauſe of our juſtice. The efficient of our juſtice is God, applying that merit of Chriſt unto us. The inſtrument all cauſe of our juſtice is faith: And therefore this propoſition, we are juſtified by faith, being Legally underſtood with the Papiſts, is not true, but blaſphemous: but being taken correlatively, that is, Evangelically, with relation to Chriſts merit, it is true: For the correlative of faith is the merit of Chriſt, which faith alſo as a joynt Relative or correlative reſpecteth, and as an inſtrument apprehendeth.

Object. 5. Evill workes condemne: Therefore good workes juſtifie. Anſ. 1. Theſe contraries are not matches: For our evill workes are perfectly evill; our good workes are imperfectly good. 2. Although our good workes were perfectly good, yet ſhould they not deſerve eternall life, becauſe they are debts. Unto evill workes a reward is due by order of juſtice: unto good works not ſo, becauſe wee are obliged and bound to do them: For the creature is obliged to his Creator, neither may hee of the contrary binde God unto him by any workes or meanes to benefit him. And evill workes in their very intent deſpight God; but good works yield him no profit or delight.

Object. 6. Hee that doth righteouſneſſe, is righteous: Therefore not hee that beleeveth. Anſw. 1. Hee is righteous before men: that is, by doing righteouſneſſe,1 John 3.7. hee declareth himſelfe righteous to others: but before God wee are righteous, not by doing righteouſneſſe, but by beleeving: as it is written;Rom. 3.20. By the workes of the Law ſhall no fleſh be justified in his ſight. 2. John ſheweth there, not how wee are righteous, but what the righteous are: as if he ſhould ſay, that he that is regenerated, is alſo juſtified; becauſe, by doing righteouſneſſe, he teſtifieth to the world that he is juſtified; So then in this reaſon, the fallacy is a taking that which is no cauſe of juſtification, inſtead of the true cauſe thereof.

Object. 7. Christ ſaith, Many ſins are forgiven her, becauſe ſhee loved much: Luke 7.47. Therefore good workes are the cauſe of juſtification. Anſ. 1. Chriſt here reaſoneth from the latter to the former; from the effect which cometh after, to the cauſe which goeth before. In that the woman loved Chriſt much, Chriſt thence gathereth that many ſins were forgiven her: and becauſe there was a great feeling in that woman of the benefit, it muſt needs therefore be that the benefit is great, and many ſins are forgiven her. That this is the meaning of Chriſts words, appeareth by the parable which he there uſeth. 2. Not every thing that is the cauſe of Conſequence in reaſon, is alſo the cauſe of the Conſequent, or thing it ſelfe which followeth in that conſequence of reaſon. Wherefore it is a fallacy of the Conſequent, if it be concluded, Therefore for her love many ſins are forgiven her: For the particle (becauſe) which Chriſt uſeth, doth no alwaies ſignifie the cauſe of the thing following. It followeth not, The Sun is riſen becauſe it is day: Therefore the day is the cauſe of the riſing of the Sun. The contrary rather is true.

Queſt. 64. But doth not this doctrine make men careleſſe and profane?

Anſ. No: For neither can it be, but they which are incorporated into Chriſt through faith, ſhould bring forth the fruits of thankfulneſſeMat. 7.18. John 15.5.

The Explication.

THis Queſtion of the Catechiſme is a prevention of the Papiſts ſlander againſt the doctrine of Juſtification by faith. Ob. 1. Doctrine which maketh men ſecure and profane is not true, and therefore not to be delivered. But this doctrine of free justification by faith, maketh men ſecure and profane: Therefore it is not true, nor to be taught or delivered in the Church. Anſ. Here is a fallacy of accident. If the doctrine of free juſtification by faith make men ſecure, this happeneth by accident. The naturall effect of this doctrine, is an earneſt deſire of ſhewing our thankfulneſſe towards God. But this accident, objected by the adverſaries of this truth falleth out, not becauſe men doe apply, but becauſe men doe not apply to themſelves the doctrine of grace. Repl. 1. Even thoſe things which fall out to be evill by an accident, are to be eſchewed. But this doctrine maketh men by an accident evill: Therefore it is to be eſchewed. Anſ. Thoſe things which fall out to be evils by an accident, are to be eſchewed, if there remaine no greater and weightier cauſe for which they are not to be omitted, which become evill to men through their owne default. But wee have neceſſarie and weighty cauſe why this doctrine ought to be delivered, and by no meanes to be omitted: namely, the commandement and glory of God, and the ſalvation of the Elect. Repl. 2. That which cannot hart, wee need not to eſchew. But according to the doctrine of juſtification by faith, ſinnes to come cannot hurt us: (becauſe Chriſt hath ſatisfied for all, both which are paſt, and which are to come.) Therefore wee need not to beware of ſinnes to come. Now this is apparently abſurd: Therefore the doctrine, whence this Conſequent ariſeth, is likewiſe abſurd. Anſ. 1. We anſwer to the Major of this reaſon, that we need not beware and take heed of that which cannot hurt, namely, whether it be taken heed of, or no. But ſins to come hurt not, that is, hurt not them which are heedfull and penitent; yet they hurt them who are careleſſe and unrepentant. 2. Therefore we alſo deny the Minor: for God is alwaies offended with ſins, and his diſpleaſure is the greateſt hurt that can befall man. Further, ſins bereave us of conformity with God, and purchaſe bodily pains unto the faithfull, howſoever eternall paines be remitted unto them. Hither belong other arguments of the Papiſts, wherewith they oppugne this doctrine of Juſtification by faith: ſuch as are theſe following;

Object. 2. That which is not in the Scripture, is not to be taught or retained. That wee are justified by faith only is not in the Scripture: Therefore it is not to be retained. Anſ. To the Major we ſay, that which is not in the Scripture, neither in words nor in ſenſe, is not to be retained: But, that we are juſtified by faith only, is contained in Scripture, as touching the ſenſe thereof; for we are ſaid to be juſtified freely by grace, without the works of the law, Rom. 3.2 , 28. Gal. 2.15. Epheſ. 2.8, 9. Titus 3.5. 1 John 1.7. without the law, not of works, not of our ſelves, not of any righteouſneſſe which wee have done; by faith without merit. Alſo the bloud of Chriſt is ſaid to cleanſe us from all ſin: And theſe are all one, To be juſtified by faith alone, and, To be juſtified by the bloud and merit of Chriſt apprehended by faith, only by receiving and beleeving, deſerving nothing by faith, or other works. Now the reaſons why we are to retain againſt the Papiſts the excluſive particle [only] have been heretofore declared and inlarged.

Object. 3. That which is not alone, doth not juſtifie alone. Faith is not alone: Therefore faith doth not juſtifie alone. Anſ. If the concluſion be ſo underſtood, as it followeth out of the premiſſes, on this wiſe; Faith therefore doth not juſtifie alone, that is, being alone; the argument is of force: For juſtifying faith is never alone, without works as her effects. Faith justifieth alone, but is not alone when it juſtifieth; having works accompanying it, as effects of it, but not as joynt cauſes with it of juſtification. But if 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 req 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 juſtifying faith. The ſumme of all is: If the word juſtified in this text of James be underſtood properly of juſtification before God, then the name of faith there ſignifieth a dead faith: If faith be taken for true juſtifying faith, then the ambiguity reſts in the word justified.

Object. 9. That which is not required unto juſtification, is not neceſſary to be done: but it is neceſſary that good works be done: Therefore they are required to justification. Anſ. The Major is falſe, becauſe there may be many ends of one thing. Though good works are not required to juſtification: yet they are required in token of thankfulneſſe, and to the ſetting forth of Gods glory: As it is ſaid, Let your light ſo ſhine before men, that they may ſee your good works, Mat. 5.16. and glorifie your Father which is in heaven. For this cauſe good works are neceſſary to be done. More cauſes of them ſhall hereafter, in the doctrine of mans thankfulneſſe, be alledged and declared.

Obj. 10. It is ſaid that Phinees work and deed was imputed unto him for righteouſneſſe: Therefore good works justifie: Pſal. 106.31. Anſ. This is a miſ-conſtruing of the phraſe uſed in the place alledged. For the meaning of it is, that God approved of this work, but not that he was juſtified by that work:Gal. 2.16. Pſal. 143.2. For, by the works of the law flall no fleſh be justified in his ſight.

Object. 11. Ten crownes are part of an hundred crownes in payment of a debt: Therefore good works may be ſome part of our juſtice before God. Anſ. There is a diſſimilitude in theſe examples: For, 1. Ten crowns are a whole part of an hundred crowns, and being ten times multiplyed make up the whole ſumme of the debt: but our workes are not a whole and perfect part, but an imperfect part of the obedience we owe; and being multiplyed an hundred thouſand times, yet never make any perfect obedience. 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him, becauſe there may be ſome hope of payment of the reſt: but good works are not accepted by God as a part of our juſtice, becauſe there is no hope of full payment to be made by us; and all imperfection or defect is condemned by the law.

Object. 12. The justice or righteouſneſſe which Chriſt brought is eternall: Dan. 9.24. Oſianders arguments againſt imputed righteouſneſſe. For the Meſſias (as Daniel ſaith) bringeth everlaſting righteouſneſſe. But imputed righteouſneſſe is not eternall. Therefore imputed righteouſneſſe is not given by Christ. Anſ. We deny the Minor; for imputed juſtice is eternall, 1. By perpetuall continuation of imputation in this life. 2. By perfection of that juſtice which is begun in us. For both that righteouſneſſe which is imputed unto us, and that which is begun in us, is the righteouſneſſe of Chriſt; and both of them ſhall be eternall. For we ſhall be acceptable and pleaſing unto God for ever through his Son Chriſt: Therefore imputation alſo ſhall be continued, or rather ſhall be changed into our owne juſtice and righteouſneſſe. Repl. Where ſin is not, there is no place for remiſsion or imputation. In the life to come ſin ſhall not be: Therefore there ſhall be no place there for remiſsion or imputation. Anſ. We grant the whole reaſon, if it be conceived aright. In the life to come ſhall not be remiſſion of any ſin then preſent: yet there ſhall be a remiſſion of ſins paſt; inaſmuch as the remiſſion which was once granted in this life, ſhall continue and endure for ever: that is, our ſins, which were long ſince forgiven us in this life, ſhall never be imputed to us againe. And moreover, that conformity which we ſhall have with God in the life to come, ſhall be an effect of this imputation.

Object. 13. The Lord is our righteouſneſſe: Therefore we are not justified by imputed righteouſneſſe, Jerem. 23.6. but God himſelf eſſentially dwelling in us is our righteouſneſſe. Anſ. In this ſaying of Jeremie the effect is put for the cauſe: The Lord is our juſtice or righteouſneſſe, that is, our Juſtifier: even as Chriſt is ſaid to be made unto us of God wiſedome, righteouſneſſe, ſanctification and redemption; that is, a Teacher of wiſdome, a Juſtifier a Sanctifier and Redeemer.1 Cor. 1.30. That juſtice, which is God himſelf, is not in us: becauſe ſo God ſhould be an accident to his creature, and become juſtice in man: For juſtice and vertue are things created in us, not the eſſence of God. Oſiander, who objecteth this, doth not diſcerne the cauſe from the effect; that is, uncreated juſtice from created juſtice. As we live not, or are wiſe by the eſſence of God (for this is all one, as to ſay, that we are as wiſe as God) ſo alſo we are not juſt by the eſſence of God. Wherefore nothing is more impious, than to ſay, that the eſſentiall juſtice of the Creatour is the juſtice of the creatures: for thereof would follow, that we have the juſtice of God, yea, the very eſſence of God.

OF THE SACRAMENTS.
Queſt. 65. Seeing then that onely faith maketh us partakers of Chriſt and his benefits, ON THE 25. SABBATH. whence doth it proceed?

Anſw. From the holy GhoſtEpheſ. 2.8. & 6.23. John 3.5. Phil. 1.29., who kindleth it in our hearts by the preaching of the Goſpel, and confirmeth it by the uſe of the SacramentsMat. 28.19, 20 1 Pet. 1.22, 23..

The Explication.

THis Queſtion pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments. For Faith (whereon the former immediate diſcourſe hath inſiſted) is ordinarily wrought in us of the holy Ghoſt, by the Eccleſiaſticall Miniſtery, whereof there are two parts: the Word and Sacraments. The holy Ghoſt by the Word kindleth faith in us; and foſtereth, ſtrengtheneth, and ſealeth it unto us, when it is once kindled by the Sacraments. For the Word and Goſpel is as a Charter or Letter Patent; the Sacraments are as ſeales thereunto annexed. For whatſoever is promiſed us in the Word of the obtaining of our ſalvation by Chriſt; the ſame the Sacraments, as ſignes and ſeales annexed unto the Word, as it were unto a Charter or Letters Patents, confirme unto us more and more, thereby to help and relieve our infirmity. It remaineth therefore, that we now proceed to intreate of the Sacraments, the ſignet of faith, adjoyned to the Word and Goſpel. Object. It is ſaid, that the Spirit and the Word work faith in us, and the Sacraments nouriſh it being wrought. How then differ theſe three one from another? Anſw. Very much.Three differences between the Spirit, and the Word, and Sacraments, in working faith in us. 1. The holy Ghoſt worketh and confirmeth faith in us, as the efficient cauſe thereof: the Word and Sacraments, as inſtrumentall cauſes. 2. The holy Ghoſt alſo can work faith in us without them; and the Word and Sacraments without the holy Ghoſt can work nothing. 3. The holy Ghoſt, 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 CroſſeGen. 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, 〈 in non-Latin alphabet 〉 , which ſignifieth, to inſtitute, inſtruct, or initiate one in the holy matters, or matters of Religion. But that Greek verb, 〈 in non-Latin alphabet 〉 is derived from another, which is 〈 in non-Latin alphabet 〉 , 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 ſorts of ſignes: 1. Signifying. 2. Confirming. that is, ſuch ſignes, as whereby we reaſon and conclude alſo of the thing which they ſignifie, neither onely underſtand by them what they ſignifie, but alſo argue and reaſon from them, ſo that we are not left in doubt or uncertaine, whether that be true or falſe which they ſignifie: that is, we are confirmed of the certaine exhibiting unto us, and of our receiving of the thing ſignified. Both theſe kinds of ſignes are conjoyned in this definition, becauſe both agree unto Sacraments: for the Sacraments doe not onely ſignifie what is promiſed, but alſo ſeale unto us that which is promiſed in the Goſpel. They are not onely figurative and admonitory ſignes and meere reſemblances, or lively ſhadowes, as the Ancient terme them:Lib. a. cap. 1. de doct. Chriſt. but alſo in their true uſe become aſſurances and evidences, both exhibiting and ſealing; becauſe they both exhibit unto the faithfull the things promiſed them in the Goſpel, and ſeale unto them the exhibiting of them. Of circumciſion under the law, God ſaith, It ſhall be a ſigne of the Covenant betweene me and you. Paul expoundeth it: He received the ſigne of Circumciſion, the ſeale of the righteouſneſſe of the faith which he had. Geneſ. 17.11, Rom. 4.11. Sacraments therefore ſerve in the ſame ſtead that pledges doe: for both they ſignifie, that there is ſomething promiſed unto thee, and withall, they aſſure and confirme the ſame unto thee; in regard whereof, it is alſo added, that they are ſeales. Now theſe ſignes and ſeales are called ſacred and holy: 1. Becauſe they are given us of God.Why the ſignes are called holy. 2. Becauſe they are given us to an holy uſe. For holy and ſacred things are of two ſorts: 1. Thoſe things which God performeth unto us. 2. Thoſe things which we perform unto God. Theſe ſignes are ſaid to be object to our eyes, that is, viſible; becauſe they ought to be ſuch, ſeeing they are to ſignifie things inviſible.Why they are ſaid to be object to our eyes. For if they muſt be ſtaies and props of faith, they muſt be perceived by the outward ſenſe, that the inward ſenſe may thereby be moved. For that which thou ſeeſt not, is no ſigne. And he that maketh a ſign to be inviſible, doth imply a contradiction, and ſpeaketh contraries. For not the ſignes ſignifying but the things ſignified, are inviſible: Elſe ſignes could not ſignifie things, much leſſe ratifie and confirme them; becauſe, if they were inviſible, an uncertaine thing ſhould be confirmed by a thing as uncertaine as it ſelfe. Whence it is, that the ancient Writers define a Sacrament thus; A Sacrament is a viſible ſigne of inviſible grace.

How the Sacraments differ from other ſignes. By the Sacraments God ſealeth unto us his promiſe. To the difference of the Sacraments (whereby they have their ſeverall being, as it were, and are different from other ſacred things) appertaine theſe two properties: 1. That they are ordained and inſtituted by God. 2. That they are inſtituted to this end, that God may by them ſeale and aſſure unto us the promiſe of the Goſpel. The former of theſe differences is generall; common to other ſignes given by God, as well as to Sacraments: whether thoſe ſignes be univerſall, as is the Rain-bow: or particular, as was Gedeons fleece, firſt wet with dew, the ground whereon it lay being dry; afterwards dry, the ground being wet: and the touching of Iſaiahs tongue with a burning coale. The latter difference is ſpeciall, taken from the principall end, whereby Sacraments are properly diſtinguiſhed from all other holy ſigns. And, that theſe ſigns were inſtituted of God alone, it is certaine. For, as God alone pronounceth concerning his will, and teacheth us the ſame, and giveth us his promiſe of grace; ſo he alone aſſureth and confirmeth this promiſe unto us by his Sacraments: Wherefore, God alone hath authority to inſtitute and ordaine a Sacrament.Why God onely may ordaine a Sacrament. For the inſtitution of Sacraments containeth two things: 1. The appointing and commanding of certaine rites and ceremonies. 2. The promiſe of grace annexed to this rite whereby God promiſeth that he will give the thing ſignified unto ſuch as lawfully and rightly uſe the ſigne. And theſe things are proper to God alone: For as the receiving into grace and favour, and remiſſion of ſinnes, belongeth to God alone; ſo alſo doth the promiſe thereof. And as God alone inſtituteth and appointeth unto himſelfe his publike worſhip; ſo he alone is able to confirme unto us, by his publike worſhip, that is, by the miniſtery of the Word, and by his Sacraments, the promiſe of grace, that is, the promiſe of receiving all bleſſings and benefits neceſſary to ſalvation, which are ſignified and confirmed by the ceremonies and rites of Sacraments. The promiſe of the Gospel is called the promiſe of grace, becauſe God doth eſpecially and chiefly in the Goſpel promiſe it unto us. Wherefore mention is made alſo of this promiſe in the definition of Sacraments, that ſo that ſpeciall difference of Sacraments may be the better perceived and diſcerned: becauſe God hath given to men promiſes alſo of other things, and hath confirmed thoſe promiſes with ſignes. For Sacraments are ſignes not of every promiſe whatſoever, but of the promiſe of grace, pertaining not to one private perſon onely (as the touching of Iſaiahs lips) but to the whole Church.How God declareth the promiſe of the Goſpel by Sacraments. And further, he declareth the ſame, being promiſed in the Goſpel, and ſheweth it more cleerly by Sacraments: and this by reaſon of the analogie, proportion, and ſimilitude, which the ſignes have with thoſe things which are ſignified by thoſe Sacramentall ſignes. For, as a ſimilitude declareth and explaineth that whereof it is a ſimilitude; ſo the Sacraments declare that, whereof they are Sacraments. And as a true ſimilitude is not underſtood, except the analogy of the ſimilitude be underſtood; ſo neither are the Sacraments, except we underſtand the analogy and proportion which they have with the thing ſignified. Neither doth God by his Sacraments onely declare the promiſe of the Goſpel, but alſo ſealeth the ſame unto us:How he ſealeth that promiſe unto us by Sacraments. 1. Becauſe God, when he ſpeaketh with us, whether it be by his word, or by a ſigne, is alwayes alike true: And therefore he aſſureth and maketh us certaine of his will, both by his Word and by his Sacraments, but moſt of all by his Sacraments. 2. Becauſe Sacraments are ſeales and pledges annexed to the promiſe, which, whoſo uſeth rightly, that is, with true faith and repentance, unto him thoſe pledges and ſeales, ſeale and confirme moſt aſſuredly, that he ſhall be partaker of the things themſelves ſignified, which are ſpirituall.

2. What are the ends of Sacraments.

1. Sacraments are ordained to be ſeales of Gods Covenant. THe chiefe and principall end of Sacraments is contained in their definition; namely, to be ſignes of the Covenant: that is, that God may teſtifie, that he doth in a lawfull and right uſe of them beſtow the thing promiſed, and ſo may confirme our faith; or, that he may inſtruct us of his will by his Sacraments, and by them exhort us to receive and imbrace the bleſſings purchaſed by Chriſt, and further, ſeale by thoſe Sacraments theſe benefits and bleſſings of Chriſt unto us. Now the Sacraments ſeale theſe benefits and bleſſings unto us: 1. Becauſe Sacraments are ſignes. 2. Becauſe they are pledges, having a promiſe: Therefore by theſe ſignes and pledges of Gods favour towards us, the holy Ghoſt effectually moveth our hearts no leſſe then by the Word. The ſecond end is the distinguiſhing of the Church from Painims, 2. To diſtinguiſh the Church from others. and all other Sects whatſoever. For God will have his Church to be beheld in the world, and to be knowne by theſe ſacred ſignes, as ſouldiers are knowne by their military tokens, and ſheep by thoſe marks which their ſhepheard ſeareth ſeareth in them. He willeth the Jewes to be circumciſed, and Chriſtians to be baptized: he interdicteth aliens and ſtrangers, and excludeth them from eating of the Paſchall Lamb. God will have his Kingdome diſcerned from the Synagogue of Sathan, for theſe two cauſes: 1. For his owne glories ſake. 2. For our comfort and ſalvation. For, as he will not have himſelfe ſhuffled and mingled with Idols; ſo neither will he have his people ſhuffled and mighled with the Kingdome of the Devill. The third end is the profeſſion and teſtification of our thank fulneſſe and duty towards God: 3. To proſeſſe and teſtifie our thankfulneſſe. which is the bond, whereby we are obliged unto Chriſt to be his people, as he is our God, to ſhew true repentance, to beleeve in him, and to receive of him his benefits offered unto us. The fourth is, the propagation and maintenance of the doctrine: 4. To propagate and maintain the doctrine. becauſe God will not have the uſe of his Sacraments to be without the Word, and application thereof. The fifth is, an occaſion thereby given to the yonger ſort, to inquire what theſe things meane, 5. To give an occaſion to the younger to inquire and learne the things by them ſignified. Exod. 13.14. and ſo an occaſion alſo of explicating and preaching the benefits of Chriſt unto them. As alſo the Lord ſaith unto his people, When thy ſon ſhall aske thee to morrow, ſaying, What is this? Thou ſhalt then ſay unto him; With a mighty hand the Lord brought us out of Egypt, out of the houſe of bondage. The ſixth and laſt end is, that they may be bonds of mutuall dilection and love; becauſe they,6. To unite us in mutuall love and affection. who are entred into an aſſociation or confederacy with Chriſt the head of the Church, ought not to be at difference among themſelves. By one spirit are we all baptized into one body. In like manner the Sacraments are the bonds of publike meetings and congregations in the Church. When ye come together to eate, tarry one for another. For we that are many, are one bread, 1 Cor. 12.13. & 11.33. & 10.17. Epheſ. 4.5. and one body: becauſe we are all partakers of one bread. One God, one Faith, &c. But we cannot ſettle among us this communion, neither maintaine and continue it, being once ſettled, neither profitably annunciate and ſhew ſorth the death of the Lord, as long as we diſſent and jarre among our ſelves contentiouſly about the inſtitution of the Sacraments. For the Sacraments are pledges of that communion, which Chriſtians have firſt with Chriſt, and then between themſelves.

In what Sacraments differ from Sacrifices.

WE muſt hold and obſerve a difference betweene Sacrifices and Sacraments, that we may know what to doe when we come unto the Sacraments, and not make Sacrifices of Sacraments; that is, preſent our owne workes, imagining that they pleaſe God for the very work done, and deſerve remiſſion of ſinnes; as Papiſts doe. Now the difference betweene theſe conſiſteth eſpecially in two things: In their kind and nature. In their kinde and nature. For Sacraments are onely ceremonies, witneſſing unto us Gods will: Sacrifices may be ceremoniall and morall works alſo: as, our Sacrifices of thankſgiving, of praiſe, and thankfulneſſe, the calves of our lips, our almes, &c. are morall works, whereby we yeeld unto God due obedience and honour, without any ceremony In their principall end. In their principall and chiefe end. In the Sacraments God offereth unto us his benefits; but Sacrifices are teſtimonies of our obedience towards God. This appeareth out the definition of both. A Sacrament it a work, wherein God giveth us ſomething; to wit, the ſignes and the things ſignified:A Sacrament. A Sacrifice. and wherein he teſtifieth of his offering and beſtowing his benefits upon us. A Sacrifice is a work, wherein we yeeld unto God obedience, or the worſhip which he hath commanded us: Or, it is our work done in faith, and to this end principally, That God may have his due honour and obedience. They differ then as theſe two; To give, and, To take, differ: For God giveth Sacraments unto us; and he receiveth Sacrifices of us. Howbeit, the ſame rite or ceremony may be in diverſe reſpects both a Sacrament and a Sacrifice. A Sacrament, as it is given of God: A Sacrifice, as it is uſed by the godly, performing to God their obedience. and yeelding him tanks: Therefore a Sacrament and Sacrifice are often one and the ſelfe-ſame thing; The ſame thing or work may be a Sacrifice and a Sacrament in a diverſe reſpect. but ſtill they differ in reſpect. All Sacraments then in reſpect of us are Sacrifices alſo, but thoſe onely Euchariſticall, and of thankſgiving, not propitiatory. For there is but one onely Sacrifice propitiatory; to wit, the ranſome of Chriſt offered for us on the Croſſe. Hence we eaſily may anſwer unto that objection, Object. The Paſſeover, and other ceremonies of the Old Teſtament, were both Sacrifices and Sacraments: Therefore the Sacraments doe nothing differ from Sacrifices. Anſ. More is in the concluſion, then in the premiſſes: becauſe this only followeth; That the ſame thing may be a Sacrament and a Sacrifice. So Baptiſme and the Lords ſupper are Sacraments and Sacrifices, in a diverſe manner and reſpect. They are Sacraments: and that principally, becauſe they are the work of God, who giveth us ſomething in them, and doth therein teſtifie his gift unto us. For in them he reacheth unto us certaine ſymbols and tokens by his Miniſters, as alſo by his Miniſters he ſpeaketh, as by his mouth, unto us: according as it is ſaid;Luke 10.16 He that heareth you, heareth me. So therefore every Miniſter reacheth with his hand the Sacraments unto us, and we receive them at their hands, as at the hands of God, if ſo we take them with reverence: but much more God giveth, and as it were, reacheth with his hand unto us, in the lawfull and right uſe of the Sacraments, the things themſelves which are ſignified by the Sacraments. Furthermore, Baptiſme and the Lords Supper are Sacrifices, not indeed principally, but as they are our work, which we performe to God; that is, as we receive theſe ſignes, as it were from the hand of God, and ſo declare our obedience towards God.

4. In what Sacraments agree with the Word, and in what they differ.

THis agreement and difference ſhall be handled in the 67. Queſtion of the Catechiſme.

5. How the Sacraments of the Old and New Teſtament agree, and how they differ.

THey agree:They agree: In the authour. In the author; for both were inſtituted by God. In ſubſtance. In the things ſignified, or in ſubſtance: for by the Sacraments of both Teſtaments the ſame things are offered, ſignified, and promiſed unto us; even remiſſion of ſinnes, and the gift of the holy Ghoſt, and that by Chriſt alone. This is proved in the Epiſtle to the Hebrewes.Hebr. 13.8. Jeſus Christ yeſterday and today, the ſame alſo for ever. But theſe are not in reſpect of rites and ceremonies the ſame: Therefore they are the ſame in reſpect of the thing by them ſignified.1 Cor. 10.2. Coloſ. 2.11. The Fathers under the law were baptiſed in the cloud and in the ſea, and did all eate the ſame ſpirituall meate. By Chriſt ye are circumciſed with circumciſion made without hands: that is, in Baptiſme we receive the ſame benefits,Auguſt. Tract. 26. in John. which they did in circumciſion. Auguſtine ſaith, The Sacraments of the Old and New Teſtament differ in their ſignes, but agree in the thing ſignified by the ſignes. All the Fathers did eate the ſame ſpirituall meate, I ſay, they verily did eate the ſame ſpirituall meate. For indeed the corporall meate they ate, was diverſe from our corporall meate; ſeeing their meate was Manna, but ours is of another kind. But they did eate the ſame ſpirituall meate which we eate. Without Chriſt therefore, who is the thing ſignified of all the Sacraments, both of the Old and New Teſtament, no man was ever ſaved, or now is, or ever ſhall be ſaved. Whence it followeth, that the Fathers in the Old Teſtament had the ſame communion with Chriſt, which alſo we have, and that it was no leſſe ſignified and confirmed then unto them by the Word and Sacraments, then it is now unto us in the new Covenant. Wherefore, it is not only idolatry to ſeek another communion of Chriſt, then is in the Word, but alſo to ſeek another communion of Chriſt in the Sacraments of the New Teſtament, then which was in the Sacraments of the Old Teſtament.

The Sacraments of the old & new Teſtament differ: 1. In rites.They differ firſt in rites, whereof change and alteration was made at Chriſts coming, that thereby might be ſignified the ceaſing of the Old Teſtament, and the beginning or ſucceeding of the New Teſtament. In number. They differ in multitude and number. There were moe, and more laborious; here fewer, and more eaſie rites. In ſignification. In ſignification. Thoſe ſignified Chriſt to come, theſe Chriſt that was come. The ſignification is divers, as the circumſtance of time is divers, which the Sacraments of the Old and New Teſtament ſignifie. For the Sacraments of the old Church ſignified the time to come of Chriſt which ſhould come: our Sacraments ſignifie the time paſt of Chriſt already manifeſted in the fleſh. In the perſons whom they bound In binding and obliging men. The old bound onely Abrahams poſterity (for the converted Gentiles were not bound to obſerve circumciſion,Cap. 2.5. ſuch as were thoſe religious men ſpoken of in the Acts) ours bind the whole Church of all Nations and Countries. Baptiſe all nations. Mat. 28.19. Mat. 26.27. Drinke ye all of this. In continuance. In continuance. The old were to indure but untill the coming of the Meſſias: the new untill the end of the world. In cleerneſſe. IN cleerneſſe. Thoſe are more obſcure and dark, becauſe they ſignifie things to be manifeſted; but theſe more cleere and plaine, becauſe they ſignifie things already manifeſted.

6. What the ſignes are, what the things, and in what they differ.

IN every Sacrament are two things; the ſigne, and the thing ſignified. The ſigne in the element, and the whole externall action. The thing ſignified is Chriſt himſelfe and his benefits, or the communion and participation of Chriſt and his benefits.Differences of the ſignes from the things ſignified. The ſignes therefore differ from the things ſignified: 1. In ſubſtance; for the ſignes are corporall, viſible, earthly: the things, heavenly, inviſible, ſpirituall. Obj. But the body and bloud of Chriſt are things corporeall. Anſ. The things are here called ſpirituall, not as touching their ſubſtance, but acrording to the manner of receiving them; becauſe through the working of the holy Ghoſt they are received by faith onely, and not by any part of our body. For that which is called ſpirituall in Scripture, ſometimes ſignifieth an incorporeall nature or ſpirit,What is mean by that which the ſcripture calleth ſpirituall. 1 Cor. 10.2. ſometimes an effect or gift of the holy Ghoſt, ſometimes an object of the ſpirit, and of ſpirituall motions, which object is received by the ſpirit; that is, by the motion of the holy ſpirit: or, which is given to them in whom the holy Spirit dwelleth; as, All did eate the ſame ſpirituall meate. And in this ſenſe, the body and bloud of Chriſt in the Sacraments are called things ſpirituall. 2. They differ in manner of receiving. The ſignes are received viſibly by the hand mouth, and parts of the body; and therefore alſo of unbeleevers. The things are received by faith only and the ſpirit; and therefore of the faithfull only. 3. In the end or uſe. The things are given for the poſſeſſing of eternall life, they are eternall life it ſelf, or ſome part thereof, or purchaſe it unto us. The ſigns are received for the ſealing and confirming of our faith concerning the things themſelves promiſed. 4. The things ſignified are neceſſary unto the ſalvation of all the members of the true Church. The ſigns are not ſimply neceſſary for all, but for them only, who are able to receive them, becauſe it is not the want, but the contempt of the Sacrament, which condemneth the deſpiſers thereof. 5. The ſignes are divers in divers Sacraments, the rites and ceremonies are variable; but the things are perpetuall and the ſame in all Sacraments.

7. What the Ʋnion of the ſignes and the things is, which is called Sacramentall.

UNion in generall is the conjunction of two or moe things, whereby in ſome ſort they are made one. Hypoſtaticall or perſonall union is the coupling of two natures in one perſon. The combining of the ſigne, and the thing ſignified in Sacraments, is called Sacramentall union. The queſtion is, what kinde of union this is.The Papiſts opinion confuted. The Papiſts imagine, that in the Lords Supper there is a converſion, and change of the ſignes into the things ſignified. But a change is no 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 retained pure and uncorrupt; the additions of Antichriſt are to be taken away, and thoſe things which he took away, are againe to be added. The preſons receiving, who muſt be be eevers. Acts 8.37. Mat. 3.6. When thoſe perſons uſe thoſe rites, for whom God hath ordained them. Wherefore the houſhold of Chriſt only, that is. Chriſtians, who by profeſſion of faith and repentance are the Citizens of the Church muſt uſe theſe rites. If thou beleevest withall thine heart, thou maieſt be baptized. So alſo, they are baptized of John, Who confeſſe their ſinnes. The end for which they were inſtituted. When the rites and Sacraments are uſed to that end, for which they were inſtituted: which we have heretofore handled. It any of theſe conditions be broken, to wit, if either the rite or end be changed without authority from God, or the ſigne be received without faith; it is cleare, that the thing and the ſigne doe no longer continue united after Gods ordinance. Of the perſon receiving the Sacrament, it is ſaid; Circumciſion profiteth thee, if thou keep the law. Of the breach of the rites, Paul pronounceth; when yee come together therefore into one place, this is not to eat of the Lords Supper. Of mistaking the end, Rom. 2.25. 1 Cor. 11.20. Hoſ. 5.6. Hoſea the Prophet ſaith; they ſhall go with their ſheep and with their bullocks to ſeeke the Lord, but they ſhall not finde him. For ſacrifices were not inſtituted by God to this end, to merit juſtification and ſalvation.Why we may not change the rites in the Sacraments. Wherefore it is not lawfull to transforme the rites to any other end or uſe, beſides that whereunto they were ordained: 1. Becauſe that is not to obey Gods commandement. 2. Becauſe, if the ſignes be changed or converted to another uſe, or the Covenant not kept; the conſent of him that promiſeth is loſt, without which the ſigne or earneſt confirmeth nothing. Wherefore the Sacraments without their right uſe are no Sacraments, but rather vaine and fruitleſſe ſpectacles, neither have they the nature of Sacraments. But the right and lawfull uſe of them conſiſteth eſpecially in faith and repentance. They who have not this, unto them the Sacraments are no Sacraments. Wherefore they are beſides themſelves, who ſay, that unbeleevers and infidels receive together with the ſignes, the things ſignified by the ſignes.

10. What the wicked receive in the uſe and adminiſtration of the Sacraments.

The wicked receive the bare ſignes, without the things thereby ſignified.IN the Sacraments we are ſpecially to conſider, what, to whom, and how God offereth and communicateth. The wicked, although God in his Sacraments offer to them alſo his benefits; yet ſeeing they are without faith, they receive the bare ſignes onely, and thoſe to their judgement and condemnation. This is proved, 1. Becauſe the benefits of Chriſt are received onely in the right uſe of the Sacraments, but they neglect the right uſe of them, who receive them unworthily, without faith and repentance. Wherefore Paul alſo ſaith; Whoſoever ſhall eate this bread, 1 Cor. 11.27. and drinke the cup of the Lord unworthily, ſhall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily, becauſe they prophane the Sacraments, and tranſforme God into the Devill, and the ſons of God into the ſons of the Devill. 2. Unto whom nothing is promiſed in the word, to him the Sacraments ſeale nothing: To the wicked nothing is promiſed in the word; (for all promiſes in the word have a condition of faith and repentance annexed unto them.) The Sacraments therefore ſeale and beſtow nothing on the wicked. For after what manner, and unto whom a Charter promiſeth any thing; after the ſame manner, and unto the ſame men, doth the ſigne and ſeale annexed unto the Charter promiſe the ſame alſo. Semblably, God performeth his benefits after the ſame manner, and unto the ſame perſons, after which manners, and unto which perſons he promiſeth them. But unto the wicked he hath promiſed nothing, ſo long as they remaine in their unbeliefe. 3. We receive ſpirituall things by faith. The wicked have no faith. Therefore neither doe the wicked receive ſpirituall things. 4. To be wicked, and to receive the Sacraments entirely, implyeth a contradiction.

11. How many Sacraments there are of the new Teſtament.

THis point ſhall be anſwered in the ſixty and eighth Queſtion of the Catechiſme.

Queſt. 67. Doe not then both the Word and Sacraments tend to that end, as to lead our faith unto the ſacrifice of Chriſt finiſhed on the Croſſe, as to the onely ground of our ſalvation?

Anſw. It is even ſo: For the holy Ghoſt teacheth us by the Goſpel, and aſſureth us by the Sacraments, that the ſalvation of all of us ſtandeth in the onely ſacrifice of Chriſt, offered for us on the CroſſeRom. 6.2. Gal. 3.27..

The Explication. 4. In what Sacraments agree with the Word, and in what they differ from it.

THe Sacraments have ſome things in them agreeable with the Word, and ſome conditions alſo different from the ſame.The Sacraments and the word agree, The Sacraments agree with the Word in theſe things: In exhibiting the ſame thing unto us. Both exhibite the ſame things unto us. For by both God doth teſtifie unto us his will, and by both he purpoſeth the ſame benefits, the ſame grace, and the ſame Chriſt unto us; neither doth God confirm or repreſent by his Sacraments any other thing, then he hath promiſed in his Word: and they, who ſeek for any other thing in the Sacraments then is preſcribed in the Word of God, frame and make Idols. In proceeding from the H. Ghoſt Both are inſtruments of the holy Ghoſt, to kindle and ſtrengthen faith in us: and ſo both alſo confirme and eſtabliſh faith. In being inſtituted and offered by God. God inſtituteth both, God offereth both. In being accompliſhed by God. God accompliſheth both by the Miniſters of his Church. For he ſpeaketh with us in his Word by the Miniſters; and by the Miniſters he offereth and giveth us theſe ſignes in the Sacraments. But the things themſelves which are ſignified by theſe ſignes, the Son of God immediately offereth unto us. He ſaith, Receive the holy Ghoſt. The bread which I will give you, John 20.22. John 6.51. Matth. 3.11. is my fleſh. And John ſaith of him, Indeed I baptiſe you with water to amendment of life; but he that cometh after me, will baptiſe you with the holy Ghoſt and with fire.

The Sacraments differ from the Word in theſe things:They diſagree, In ſubſtance and nature. In ſubſtance and nature. For, words ſignifie according to the appointment of men, whom it pleaſed that things ſhould be ſo expreſſed and ſignified: Signes ſignifie according to a ſimilitude, which they have with the things by them ſignified. Words we heare and read: ſignes we perceive alſo by feeling, ſeeing, and taſting. Words ſignifie onely: Symboles and ſignes confirme alſo. In the perſons, to whom they are offered. In the objects. For the word of the promiſe and commandement is promiſed without any difference to all. To the unregenerate, that they may either begin to beleeve and be regenerated, or may be left without excuſe: to the regenerate, that they may the more beleeve and be confirmed. The Sacraments are given only to the members of the Church, profeſſing faith and repentance; whoſe faith is by them confirmed and preſerved. The word is preached to all at once: the Sacraments are given to every member of the Church ſeverally: one is baptiſed after another, and the Supper is miniſtred to one after another. Intheir uſe. The Word is the inſtrument of the holy Ghoſt, by which he beginneth and confirmeth our faith: and therefore the Word muſt go before the Sacraments. The Sacraments are the inſtruments of the holy Ghoſt, by which he beginneth not, but only confirmeth our faith: and therefore the Sacraments muſt follow the Word. The reaſon of this difference is, becauſe the Sacraments, without they be underſtood, never move nor confirm faith. There is no deſire after a thing which is not known. Therefore ſome declaration and expounding of the ſignes out of the Word muſt firſt be uſed. But yet in infants of the Church, the caſe is diverſe: for in them faith neither is begun, nor confirmed of the holy Ghoſt by the Word, but by an inward working and efficacy: and becauſe they are borne in the Church, to them in their infancy appertaineth the covenant and the promiſe. In their neceſſity. For the Word is neceſſary and ſufficing unto ſalvation, in them who are of an under ſtanding age. For faith cometh by hearing. But the Sacraments are not preciſely and abſolutely neceſſary unto all; neither of themſelves without the Word ſuffice they to ſalvation. For the ſeales without the Letters Patents have no force: and that ſaying of S. Augustine is moſt true; Not the want, but the contempt of them condemneth. In their manner of working. The Sacraments by gesture, the Word by ſpeech, declareth unto us the will of God. The Word may be effectuall without the Sacraments. but not the Sacraments without the Word. Acts 10.44. The Word may be without the Sacraments, as both in private and publike expounding of the Scripture, and that effectually alſo; as was apparent in Cornelius: but the Sacraments cannot be, nor be effectuall without the Word. The Word is confirmed by the Sacraments. The Word is that which is confirmed by ſignes annexed unto it: the Sacraments are thoſe ſignes whereby it is confirmed. The Word may not be preached unto infants: ſome Sacraments may be given them. The Word is to be preached to thoſe only who are of underſtanding: The Sacraments are to be given unto Infants: as, Circumciſion and Baptiſme. Augustine ſaid, that a Sacrament is a viſible Word: moſt briefly and moſt aptly expreſſed he both the agreeing and differing of the Word and Sacraments. For when he ſaith, That a Sacrament is a Word, he ſheweth in what the Word and Sacraments agree: which is, in that they teach the ſame. When he addeth Viſible, he ſheweth the difference: that is, that they differ in rite and ceremonie. The briefe ſumme of all that hath been ſpoken, is: The ſignes by geſtures declare Gods will unto us; the Word by ſpeech. By the Word, faith is begun and confirmed in us; by the Sacraments it is only confirmed after it is once begun. The Word profiteth without Sacraments; but Sacraments profit not without the Word. Men of yeers are not ſaved without knowledge: they may be ſaved and regenerated without Sacraments, if they neglect them not. The Word pertaineth to all; the Sacraments to the faithfull alone.

Queſt. 68. How many Sacraments hath Chriſt ordained in the New Teſtament?

Anſw. Two: Baptiſme, and the holy Supper.

The Explication.

But two Sacraments in the New Teſtament. IN the new Teſtament are onely two Sacraments, the uſe whereof in the Church is perpetuall and univerſall by the conſents of Ambroſe and Auguſtine: Baptiſme, which ſucceeded in the place of Circumciſion, and other purifyings of the Law: and the Lords Supper, which the Paſchal Lamb, and other ſacrifices ſhadowed and prefigured. Theſe two, and no moe, are Sacraments of the New Teſtament: becauſe theſe two Chriſt did inſtitute. For thoſe only are sacraments of the New Teſtament, which are, 1. Ceremonies. 2. Inſtituted of Christ for the whole Church. 3. Having the promiſe of grace adjoyned unto them. But there are onely two ſuch Sacraments, as appeareth by their definition: Wherefore we have two Sacraments onely.The Papiſts other five Sacraments, are no Sacraments. The Papiſts beſides thoſe two reckon five other; Confirmation, Penance or private abſolution, Order, Ʋnction, and Matrimony. But properly theſe are no Sacraments. For it is certaine, that penance and private abſolution, are onely the declaration and preaching of the Goſpel. But the preaching and publiſhing of grace muſt not be confounded with the annexed ſeales of the promiſe of grace. Unction, and laying on of hands, and indeed ceremonies; but neither were they inſtituted of Chriſt for the whole Church, neither have they the promiſe of grace adjoyned. Confirmation, or laying on of hands in the Primitive Church, was a ſigne either of a miraculous beſtowing of the holy Ghoſt, which ſoone ceaſed; or of calling to the office of teaching. The thing ſignified by extreme Unction, hath ceaſed in the Church, with other gifts of miracles. Order or the ordaining of the Miniſters, teſtifieth indeed Gods preſence in the miniſtery: but God may be forcible by the miniſtery of the man; yea though the mans perſon pleaſe him not. Matrimony is no ceremony, but a morall work. The Papiſts reckon it among Sacraments: becauſe the old tranſlation tranſlateth the Greek work, 〈 in non-Latin alphabet 〉 , (that is, a myſtery) by the word Sacrament, Epheſ. 5.32. where the Apoſtle ſpeaketh of marriage. But Paul himſelfe is to be heard rather then the Latine Interpreter. No man is ignorant, that Myſtery is of as large and ample an extent in ſignification with the Grecians, as arcanum (which ſignifieth any ſecret or hidden thing) is with the Latines: Wherefore they muſt confeſſe and grant all arcane and ſecret things to be Sacraments. And alſo, if Matrimony be the ſeventh Sacrament, the will of God ſhall be the eighth Sacrament,Epheſ. 1.9. Epheſ. 3.3, . 1 Tim. 3.16. Chap. 5.32. and the calling of the Gentiles the ninth and godlineſſe the tenth. For ſo doth the ſame Interpreter in the Epiſtle interpret the ſame Greek word. But S. Paul in that place of the Epheſians, uſeth that word, myſtery, to deſigne and ſignifie the conjunction of Chriſt and his Church, and not the conjunction of man and wife.

Certain concluſions of the Sacraments in generall.

1. GOD hath alwayes adjoyned unto his promiſe of grace and eternal life ſome ſignes and rites,Theſe concluſions were publikly diſputed at Heidelberg. Aug. 23. An. Dom. 1567. which the Church calleth Sacraments. Circumciſion was commanded and enjoyned Abraham. By Moſes the ſacrifices and rites were increaſed, which endured unto Chriſt, who inſtituted Baptiſme and the Supper.

2. Sacraments therefore are the ſignes of the eternal Covenant between God and the faithfull, that is, they are rites, commanded and preſcribed to the Church, and added unto the promiſe of grace, whereby, as by viſible and certain teſtimonies, God might ſignifie and teſtifie that he communicateth and imparteth Chriſt, and his benefits to all thoſe that uſe and receive thoſe tokens and Symbols with a true faith, according to the promiſe of the Goſpel, & hereby alſo he might confirm in them a full perſwaſion and truſt of his promiſe: and that the Church alſo of the other ſide might, by the participation of theſe Symbols and tokens, profeſſe publikely their faith and thankfulneſſe towards God, and bind them ſelves unto it, preſerve and propagate the memory of Chriſts benefits, be diſcerned from all other Sects, and obliged and ſtirred up to a mutuall dilection and love under one head Chriſt Jeſus.

3. Rites and ceremonies which are not commanded of God, or are not inſtituted to this end, as to be ſignes and tokens of the promiſe of grace, are not ſignes and tokens of the Church: for a ſigne can confirme nothing but by his conſent and promiſe, from whom the thing promiſed and ſignified is expected and looked for. No creature therefore can inſtitute any ſignes or pledges of Gods will.

4. Two things are to be conſidered in all Sacraments: the viſible, terrene, and corporall ſignes, which are the rites and ceremonies; and the viſible and corporall ſignes, which God exhibiteth unto us by his Miniſters, and we receive corporally, that is, by the parts and ſenſes of our body: and the things ſignified, inviſible, celeſtiall, and ſpirituall; that is, Chriſt himſelfe and all his benefits, which are communicated unto us of God by faith ſpiritually, that is, through the vertue and working of the holy Ghoſt.

5. The mutation and change of the ſignes is not naturall, but reſpective, and in relation: neither is wrought as touching their nature or ſubſtance which remaineth ſtill the ſame; but as touching their uſe, whereby they are reſemblances of other things.

6. The conjunction alſo or union of the ſignes and the things ſignified is not naturall or locall, but reſpective, by the ordinance and appointment of God, whereby things inviſible and ſpirituall are repreſented by viſible and corporall things, as it were by viſible words, and exhibited and received together with the ſignes in their right uſe and adminiſtration.

7. The names and properties of the things ſignified are attributed to the ſignes; and contrary, the names and properties of the ſignes unto the things, in reſpect of the ſimilitude, or of the ſignification of the things by the ſignes, and in reſpect of the joynt-exhibiting and receiving of the things with the ſignes, in the right uſe.

8. The right uſe of the Sacraments is then, when as the faithfull keep thoſe rites which God hath commanded, to thoſe ends, for which the Sacraments were inſtituted by God. The inſtitution conſiſteth in rites, perſons, and ends, the violating whereof breedeth an abuſe.

9. In this uſe the things ſignified are alwayes received together with the ſignes: Therefore the ſignes are not empty or void, and without the things, although the things are received after one manner, and the ſignes after another.

10. Without the uſe inſtituted by God, neither are the ceremonies any Sacrament: neither are the benefits of God, which are ſignified by them, received together with the ſignes.

11. The ſignes are received of the godly to ſalvation; of the wicked to condemnation: But the things ſignified, only the godly can receive for their ſalvation.

12. In the Elect notwithſtanding, after they are converted, the fruit alſo of the Sacrament unworthily received doth at length follow. And in them alſo that unworthineſſe, which by reaſon of theſe defects concurreth in their receiving, albeit they are ſometimes chaſtiſed for the ſame; yet nevertheleſſe it is pardoned them ſo that that unworthineſſe doth not hurt or impaire their ſalvation.

13. Some Sacraments are to be received but once in our life. others more often. Some are to be given to thoſe of underſtanding only; others to infants alſo: Even as they were inſtituted by God, either in once making his Covenant with all the Elect, and thoſe which were to be received into his Church, as Circumciſion and Baptiſme: or after ſundry fals and combates of temptations, for the renewing of his Covenant, and for the foſtering and preſerving of the unity and aſſemblies of his Church: as the Arke, the Paſſeover, and other Sacrifices, and ſo likewiſe the Lords Supper.

14. Thoſe things agree in common to Sacraments of both the old and new Covenant, which have been ſpoken of in the definition. But their differences are theſe: that the old ſhew Chriſt, who was after to be exhibited, with his benefits. The rites of the old were diverſe from ours, and moe in number: as, Circumciſion, Sacrifices, Oblations, the Paſſeover, the Sabbath, worſhipping at the Arke. Chriſtians have others, and thoſe only two; Baptiſme, and the Supper. The old were darker; the new are cleerer, and more manifeſt. The old were proper and peculiar to Abrahams poſterity and their ſervants: the new are commanded to the whole Church, which is to be gathered both of Jewes and Gentiles.

15. The Sacraments and the preaching of the Goſpel agree in this, that they are the work of God, which he exerciſeth towards his Church by his Miniſters, who teach, promiſe, and offer unto us the ſame Communion of Chriſt and all his benefits: and alſo they agree in this, that they are the externall inſtruments of the holy Ghoſt, by which he moveth our hearts to beleeve, and ſo, by the coming and means of faith, maketh us partakers of Chriſt and his benefis. Neither yet is the working and operation of the holy Ghoſt to be tied here: neither doe theſe profir, but rather hurt them, who apply not unto themſelves by faith that which the word and rites ſignifie.

16. The Sacraments differ from the word; becauſe the word doth by ſpeech, and they by geſtures and motions, ſignifie the will of God towards us. By the word faith is both begun and confirmed. By theſe it is confirmed only in the Lords Supper. The word alſo teacheth and confirmeth without the Sacraments; but the Sacraments doe not without the word. Without the knowledge of the word, they who are growne to underſtanding are not ſaved: but men may both be regenerated and ſaved without the uſe of the Sacraments, if they be not omitted through contempt. The word is preached alſo to the unbeleevers and wicked men: unto the Sacraments the Church muſt onely admit them whom God willeth us to account for members of the Church.

17. Sacraments and Sacrifices agree in this, that they are works commanded of God, to be done in faith. A Sacrament differeth from a Sacrifice, in that God by Sacraments ſignifieth and teſtifieth unto us his benefits, which he performeth for us. By Sacrifices we yeeld and offer our obedience unto God.

18. Wherefore alſo one and the ſame ceremony may be conſidered both as a Sacrament, and as a Sacrifice, as whereby God, in giving us viſible ſignes, teſtifieth his benefits towards us, and we in receiving them, teſtifie again our duty towards him. And this teſtification of our faith and thankfulneſſe dependeth of that teſtification of Gods benefits towards us, as of the chiefe and proper end and uſe of the Sacraments, and is thereby raiſed in the minds of the faithfull.

The confirmation of ſuch of the former concluſions as moſt require it.

THe confirmation of the ſecond concluſion. The definition therein delivered of Sacraments, is expreſſed, Geneſ. 17.11. Exod. 20.20. Exod. 31.14. Thou ſhalt keep my Sabbaths. Now, that Sacraments are rites commanded and preſcribed to the Church by God, is apparent by the inſtitution of them: as alſo that they are rites adjoyned unto the promiſe, as viſible ſignes and tokens thereof; Deut. 30.6. Heb. 8.9, 10. becauſe all Sacraments are neceſſary duties towards God. But chiefly and principally they are Gods benefits towards us; as, Circumciſion did portend and ſhew remiſſion of ſinnes, and mortification. Neither onely doe we ſignifie them in confeſſing and celebrating them: but chiefly God himſelfe doth ſignifie them unto us, teſtifying and confirming them unto us by the ceremonies of Sacraments. For the Miniſters, as well in the adminiſtration of the Sacraments, as in the preaching of the Word, beare the perſon, and poſſeſſe the place of God in the Church. Teach and baptiſe all Nations. Mat. 28.19. John 4.1, 2. Jeſus did baptiſe, when yet not he himſelfe, but his Diſciples did baptiſe. So of the ſigne and ceremony of inauguration or annointing one to be King, it is ſaid, The Lord hath annointed thee; 〈◊〉 Sam. 10.1. when yet Samuel was ſent to annoint Saul. They further are therefore ſaid to confirme our faith, becauſe the Scripture witneſſeth them to be the ſignes and tokens of the mu uall and everlaſting Covenant betweene God and the faithfull, which God ſignifieth unto us in the beſtowing of his benefits promiſed us in the Goſpel. But God is alike to be beleeved, whether by ſignes, or by words, which ſignifie his will: becauſe not onely our ſacrifices and obedience, but alſo the ſignes of grace delivered to us by God, have in their right uſe the promiſe of grace adjoyned unto them: As, He that ſhall beleeve, and ſhall be baptized, ſhall be ſaved. And laſtly, becauſe the Scripture, to ſignifie the receiving or want of the thing ſignified, alledgeth the receiving or want of the ſignes:Pſal. 51.7. Deut. 30.6. Rom. 3.6. 2 Cor. 10.16. As, Purge me with hyſope, and I ſhall be clean. The Lord will circumciſe thy heart. All we which have beene baptized. The bread which we breake, is it not the communion of the body of Chriſt? And hereof alſo follow the other ends ſpecified in the definition, in the ſecond concluſion: As, That the Sacraments diſcerne and ſever the Church from other Sects. This is manifeſt both by effects, and by reſtimonies. A ſtranger ſhall not cate thereof. Exod. 12.45. What is the profit of Circumciſion? Much every manner of way: Rom. 3.1. Epheſ. 2.11. becauſe unto them are committed the Oracles of God. Yee being in times paſt Gentiles, and called Ʋncircumciſion of them, who were at that time without Chriſt, and were aliants from the Common-wealth of Iſrael, and were ſtrangers from the Covenant of promiſe, Geneſ. 17.11. and had no hope, and were without God in the world. It ſhall be a ſigne of the Covenant betweene me and you; and it ſhall be my Covenant in your fleſh. Another end is that, that they preſerve the memory of Gods benefits. As often as yee ſhall eate this bread, ye ſhew the Lords death untill he come. 1 Cor. 11.26. Exod. 12.14. Deut. 6 8. Luke 22.11. This day ſhall be unto you a remembrance. Thou ſhalt binde them for a ſigne unto thy hand, and they ſhall be as ſignes of remembrance betweene thine eyes. Doe this in remembrance of me. Laſtly, They are alſo bonds of love: becauſe they who are confederated with God,Epheſ. 4.5. 1 Cor. 10.17. are united alſo among themſelves. One Lord, one faith, &c. We being many, are one body.

The confirmation of the fourth concluſion. The diſtinction there delivered is manifeſt in it ſelf. The receiving of the ſigns is corporal and external. But the things eſpecially ſignified are not received without faith, becauſe they are promiſed to beleevers onely. And the ſignes are no otherwiſe true, then the promiſes, unto which they are annexed. Againe, The ſignes declare the ſame to the eyes, which the promiſe declareth unto the eares. As therefore the promiſe is but an empty ſound without faith: ſo alſo are the ceremonies vaine ſpectacles. Againe, the things ſignified are the communion of Chriſt and all his benefits: but this can no man have otherwiſe then by faith, either in the uſe, or without the uſe of the Sacrament.

The confirmation of the ſixth concluſion. Such is the conjunction of all ſignes with their things ſignified, as that they repreſent the things ſignified, and confirme the acceptation of them: For the pledges or tokens, and ſymboles testifying other things, are, though not in the ſame place, yet together with the things testified and ſignified. The reaſon is: Becauſe, To make one thing a ſigne of another thing, is not to include or tye the thing with the ſigne, as that they ſhould be in one place; but to ordaine the ſigne to ſignifie the thing, the ſigne being in the ſame place with it, or in ſome other place. Againe, the nature of the things ſignified by the Sacraments, doth not admit the locall union. For, ſome are ſubſisting formes, ſome accidents, not inherent in the ſacramentall ſignes, but in the minds of men; as, the gifts of the holy Ghoſt. Some are corporeall, and in one place onely, and not locally exiſtent whereſoever the Sacraments are uſed: as, the fleſh and bloud of Chriſt.

The confirmation of the ſeventh concluſion. The Scripture ſpeaketh thus of the Sacraments: Circumciſion is the Covenant; the Lamb is the Paſſeover; the bloud of the Sacrifices, the bloud of the Covenant; the expiation of the Sacrifices: the Sabbath, the everlaſting Covenant; the mercy-ſeat of the Arke: Baptiſme, a cleanſing or waſhing. Bread and Wine, the body and bloud of Chriſt. And ſo the Scripture expoundeth it ſelf, when Circumciſion is called the ſigne of the Covenant; the Paſchall Lamb, the ſigne of the Paſſeover: the Sabbath, a perpetuall ſigne of grace and ſanctification: the ceremonies, types and ſhadowes of true things: the beleever and baptized ſhall be ſaved; and of the ſignes and ſymbols of the Lords Supper it is ſaid, that they are to be received of our reconciliation.

The confirmation of the tenth concluſion. The ſignes of the Covenant confirme nothing unto them, who keep not the Covenant, or who referre them to another end. But the Sacraments are ſignes of the Covenant, whereby God bindeth himſelfe to give unto us remiſſion of ſinnes, and eternall life freely for Chriſts ſake: and we binde our ſelves to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither aſſure them of Gods grace, who are without faith and repentance, or uſe other rites, or to ſome other end, then God hath appointed. Moreover, It is ſuperſtitious and idolatrous, to attribute the teſtification of Gods grace, either to the externall work and rite without the promiſe, or to any other works invented by men. Wherefore, the abuſing, or not right uſing of the Sacraments, hath not the grace of God accompanying it, or aſſureth any man of it: As it is ſaid, Circumciſion is profitable, Rom. 2.15. if thou doe the law, &c.

The confirmation of the eleventh concluſion. The figure of Baptiſme being correſpondent to the Arke of Noah, doth alſo ſave us, not the outward waſhing away of the filth of the fleſh, but the inward teſtifying of a good conſcience towards God. The bread which we breake, is it not the communion of the body of Chriſt? And ſeeing the Sacraments are an externall inſtrument, whereby the holy Ghoſt foſtereth and preſerveth faith, it followeth, that they ſerve for the ſalvation of Beleevers, as doth the Word. But contrary, the wicked, through the abuſe of the Sacraments, and the contempt of Chriſt and his benefits, which are offered unto them in his Word and Sacraments, and through the confeſſion of his doctrine, which they imbrace not with a true faith, purchaſe unto themſelves the anger of God, and everlaſting pains, according to the ſaying of the Prophet:Eſay 66.3. He that killeth a Bullock, is as if he ſlew a man: he that ſacrificeth a ſheep, 1 Cor. 11.20. is as if he cut off a dogs neck. And S. Paul, Whoſoever ſhall eate this bread, and drink the cup of the Lord unworthily, ſhall be guilty of the body and bloud of the Lord. But the things ſignified, becauſe they are received by faith only, and are either proper unto ſalvation, or ſalvation it ſelfe, as Chriſt and his benefits, they cannot be received of the wicked, neither can they at all be received but unto ſalvation.

The confirmation of the twelfth concluſion. A promiſe, and the ſigne of a promiſe, having a condition of faith and fidelity adjoyned unto it, are ratified, whenſoever the condition is performed. But ſuch is that promiſe, which is ſignified and confirmed by the Sacraments: therefore if in the uſe of them faith doth accompany, which beleeveth the promiſe, the things promiſed and ſignified are received together with the ſignes. I might deale with thee as thou hast done, when thou diddeſt deſpiſe the oath in breaking the covenant: Ezek. 16.59. Nevertheleſſe, I will remember my covenant made with thee in the dayes of thy youth, and I will confirme unto thee an everlasting covenant.

The confirmation of the thirteenth concluſion. The iterating of circumciſion or baptiſme hath beene no where received or admitted. Neither is the reaſon hereof obſcure or unknowne: becauſe thoſe Sacraments were instituted, to be an initiating or ſolemne receiving of men into the Church, which is alwayes ratified to him that is penitent and perſisteth therein. But the uſe of other Sacraments is commanded to be iterated: as of the Sacrifices, the Paſſeover, worſhipping at the Arke, Cleanſings; as alſo of the Lords Supper. The cauſe is, becauſe they are a teſtimony, that the covenant, which was made in circumciſion and baptiſme, is ratified and firme to him that repenteth. And this exerciſing of our faith is alwayes neceſſary.

The confirmation of the fourteenth concluſion. That there is one common definition agreeing to the Sacraments both of the Old and New Teſtament, hath bin ſhewed before. That the difference of them conſiſteth in the number and forme of the rites, is apparent by a particular enumeration of them. For in the New Teſtament it is manifeſt, that there are but two, becauſe there are no other ceremonies commanded of God, and having annexed unto them the promiſe of grace. And that the old Sacraments ſignifie Chriſt, which hereafter ſhould be exhibited; the new, Chriſt who already was exhibited, is apparent by the interpretation delivered of them in holy Writ, whereof we ſpake in the definition. Now they differ in clearneſſe, becauſe in the New Teſtament the ceremonies are purer, and ſignifying things complete and perfect. In the Old were moe rites ſhadowing things to come, all the circumſtances whereof were not as yet declared.

The confirmation of the fifteenth concluſion. What the Miniſters doe in Gods name in the adminiſtration of the Sacraments, and alſo that God by the Sacraments ſignifieth, that is, teacheth, offereth, promiſeth us the communion of Chriſt, was declared in the ſecond confirmation. Hereof followeth the next, which is: that the holy Ghoſt doth move our hearts by them to beleeve. For ſeeing the Sacraments are a viſible promiſe, they have the ſame authority of confirming faith in us, which the promiſe it ſelf made unto us hath. Of this followeth the third: For, that which ſerveth for the kindling or raiſing of faith in us, the ſame alſo ſerveth for the receiving of the communion of Chriſt and his benefits. And becauſe we attaine to this by faith, therefore it is ſaid: The bread is the communion of the body of Christ: Baptiſme doth ſave us. Neither yet doth the holy Ghoſt alwayes confirme and eſtabliſh faith by them; as the examples of Simon Magus, and of infinite others doe ſhew. That the uſe of them hurteth without faith, hath been proved in the ſecond concluſion.

The confirmation of the ſixteenth concluſion. The Sacraments, without the word going before, doe neither teach nor confirme our faith: becauſe the meaning and ſignification of them is not underſtood, except in be declared by the word; neither can the ſigne confirme any thing, except the thing be firſt promiſed. An example hereof are the Jewes, who obſerved, and now doe obſerve the ceremonies, but adjoyn thereto the not-underſtood promiſe of the grace and benefits of Chriſt. Without the word, thoſe who are of underſtanding are not ſaved, either by doctrine, as by the ordinary means; or by an internall and extraordinary knowledge. He that beleeveth not in the Son, John 3.18. Rom. 1.17. is already condemned. Faith cometh by hearing, and hearing by the word of God. But they may be ſaved without the Sacrament: becauſe although by ſome neceſſity they be deprived of theſe, yet they may beleeve, as the theefe did on the Croſſe. Or, if they be infants, according to the condition of their age they are ſanctified, as John in the womb, and many infants alſo in the womb, who died before the day of circumciſion. The word alſo is to be preached unto the wicked, becauſe it is appointed to convert them. But the Sacraments are to be adminiſtred unto them, who are acknowledged for members of the Church; becauſe they are inſtituted for the uſe of the Church only. Thou ma ſt be baptized, if thou beleevest. Acts 8.37.

The confirmation of the ſeventeenth concluſion. The confirmation thereof is manifeſt by the Paſſeover, and other Sacrifices; as alſo by the Sabbath: which all were commanded by God, that the godly might celebrate and worſhip God, and ſhew themſelves gratefull unto him, and might withall take the ſignes and tokens of thoſe benefits of God, which they received by the Meſsias. So Baptiſme is a confeſſion of Chriſtianity; and a ſign, whereby Chriſt teſtifieth, that we are waſhed by his bloud. The Supper of the Lord is a thankſgiving for the death of Chriſt; and an advertiſement that we are quickned and revived by his death, and are made his members, and ſhall remain and continue with him for ever.

OF BAPTISME.
ON THE 26. SABBATH.Queſt. 69. How art thou admoniſhed, and aſſured in Baptiſme, that thou art partaker of the onely ſacrifice of Chriſt?

Anſ. Becauſe Chriſt commanded the outward waſhing of waterMat. 21.19., adjoyning this promiſe thereuntoIbid. Mar. 16.16. Acts 2 38. John 1.33. Mat. 3.11. Rom. 6.3, 4., that I am no leſſe aſſuredly waſhed by his bloud and ſpirit from the uncleanneſſe of my ſoule, that is, from all my ſins, that I am waſhed outwardly with water1 Pe 3.21. Mar 1.4. Luke 3.3., whereby all the filthineſſe of the body uſeth to be purged.

The Explication. The principall Queſtions touching Baptiſme are: 1. What Baptiſme is. 2. What are the ends of Baptiſme: or for what it was inſtituted. 3. What is the ſenſe and meaning of the words of the inſtitution thereof. 4. The lawfull and right uſe of Baptiſme. 5. What are the formes and kinds of ſpeaking of Baptiſme. 6. Who are to be baptized. 7. In place whereof Baptiſme ſucceeded. 8. How Baptiſme agreeth with Circumciſion.

THe two former of theſe queſtions touching Baptiſme, are handled under the 69. and 70. queſtions of the Catechiſme: the third and fourth under the 71. the fifth under the 72. the ſixth under the 73. the ſeventh and eighth under the Common place of Circumciſion, which followeth immediatly after thoſe queſtions of Catechiſme aforenamed.

1. What Baptiſme is.

THe word Baptiſme ſignfieth a dipping in water, or ſprinkling with water. Thoſe of the Eaſt Church were dipped their whole body in the water. Thoſe of the North in co der countries are only ſprinkled with water. This circumſtance is of no moment or weight. For waſhing may be either by dipping or ſprinkling; and Baptiſme is a waſhing. The Catechiſme definition is: Baptiſme is an outward waſhing with water, commanded by Chriſt, adjoyning this promiſe thereunto, that we being baptized, are no leſſe aſſuredly waſhed by his bloud and ſpirit from the uncleanneſſe of our ſoules, that is, from all our ſinnes, then we are waſhed outwardly with water. It may be alſo fitly defined on this wiſe: Baptiſme is a ceremony inſtituted by Chriſt in the New Testament, whereby we are waſhed with water in the name of the Father, the Sonne, and the holy Ghoſt, to ſignifie that we are received into favour for the bloud of Chriſt ſhed for us, and are regenerated by his ſpirit; and alſo to bind us, that hereafter we endeavour in our actions and death truly to testifie newneſſe of life. Or, It is a Sacrament of the New teſtament ordained and authoriſed by Chriſt, whereby is ſealed unto the faithfull, being baptized with water in the name of the Father, the Sonne, and the holy Ghoſt, remiſſion of all their ſinnes, the gift of the holy Ghoſt, and a planting of them into Chriſts body, which is his Church; whereby they alſo profeſſe, that they receive theſe bleſsings from God, and will ever hereafter live unto him. Or yet more briefly: Baptiſme is an externall waſhing, inſtituted by the Son of God, with the pronouncing of theſe words; I baptize thee in the name of the Father, and the Sonne, and the holy Ghost, to be a teſtimony, that he who is ſo waſhed or dipped, is reconciled through Chriſt by faith, and is ſanctified by the ſpirit unto eternall life. We are ſaid to be received into favour for the bloud of Chriſt ſhed for us, to wit, on the Croſſe; that is, for Chriſts whole humiliation applied unto us by faith. The Scriptures confirme this definition:Mat. 28.19. Go and teach all Nations, baptiſing them in the name of the Father, the Sonne, and the holy Ghoſt; that is, teſtifying by the ſigne of Baptiſme, that they are received into favour of God the Father through the Son, and are ſanctified by his Spirit.Marke 1.4. Marke 16.16. John did baptize in the wilderneſſe, and preach the baptiſme of amendment of life for remiſsion of ſins. He which beleeveth, and is baptized, ſhall be ſaved. Wherefore Baptiſme comprehendeth,Three things comprehended in baptiſme. 1. The ſigne, which is water; and the whole ceremony, as the ſprinkling of water, or the dipping into, and againe returning out of the water. 2. The things themſelves ſignified by the ceremonies, which are the ſprinkling of the bloud of Chriſt: the mortification of the old man: the quickning of the new man into a certaine hope of the reſurrection to come by Chriſt. 3. The commandement and promiſe of Christ, whence the ſigne hath authority and power of confirming.

Baptiſme not a bare ſigne only.Object. 1. Baptiſme is ſaid to be an externall waſhing of water: Therefore Baptiſme is a bare ſigne onely. Anſ. 1. This is a fallacy of diviſion, dividing things which are to be joyned; becauſe, when we ſay, that Baptiſme is an externall ſigne, we joyn with the ſigne the thing that is ſignified. Anſ. 2. There is no particle added in our definition which excludeth the thing. And Baptiſme is in its owne nature, without the promiſe adjoyned, a bare ſigne; and to the unbeleeving, who receive not the promiſe by faith, it is indeed an externall waſhing only with water: but the promiſe cometh thereto,The differences betweene Baptiſme and the waſhings of the Old Teſtament. and is joyned with this ſigne, when it is uſed aright. Object. 2. There were waſhings alſo in the Old Teſtament: Baptiſme therefore is no Sacrament proper to the New Teſtament. Anſ. There is a great diſſimilitude and difference between the waſhings under the Law and our Baptiſme. 1. The waſhings in the old Teſtament were not a ſigne of the entrance and receiving into the Church, as our Baptiſme is. 2. They were inſtituted to waſh away a ceremoniall uncleanneſſe; as when a man had defiled himſelfe by touching a dead carkaſſe, or any ſuch uncleane thing, his ceremoniall uncleanneſſe was to be purged with a ceremoniall waſhing: our Baptiſme is ordained to waſh away a morall uncleanneſſe; that is, ſinne: And hence it is, that Baptiſme is called in Scripture alaver, or waſhing; to wit, in reſpect of that waſhing of the morall uncleanneſſe, that is, in reſpect of that inward or ſpirituall waſhing, whereby we are waſhed or cleanſed from our ſins. 3. They ſignifie a waſhing by Chriſt which was to come: our Baptiſme ſealeth that waſhing which is by Chriſt already exhibited in the fleſh. 4. They did bind the Jewes only: Baptiſme extendeth and belongeth to all Nations, or to the whole Church. 5. Legall waſhings are taken away by Chriſt, becauſe ceremoniall uncleanneſſe, and the ceremoniall Law ceaſed at the coming of Chriſt: contrariwiſe our Baptiſme is perpetuall; for it is ſaid, Baptiſe all Nations, Mat. 28.19, 20. and lo, I am with you alway untill the end of the world. This argument therfore deceiveth by the ambiguity of the word waſhing. For thoſe waſhings have nothing but a bare name, wherein they agree with our Baptiſme.

2. What are the ends of Baptiſme.

1. To confirme our faith.THe chiefe and proper end of Baptiſme is, to be a confirmation of our faith; that is, a ſolemne teſtification, when Chriſt teſtifieth, that he waſheth us with his bloud and ſpirit: that is, that he beſtoweth on us remiſſion of ſinnes, juſtification, and regeneration. Or, the chiefe end of Baptiſme is, To be the ſealing of God, and alſo the ſealing or obſignation of the promiſe of grace, that is, of our juſtification, and regeneration, and a teſtimony of Gods will, that he giveth the baptized theſe gifts at this preſent, and will give them ever henceforward For he baptizeth us by the hands of his Miniſter, and by him ſignifieth unto us this his will. That baptiſme is a testimony and confirmation of this will of God concerning his beſtowing ſalvation on us, appeareth, 1. By the forme of Baptiſme; namely, becauſe we are baptized in the name of the Father, the Sonne, and the holy Ghoſt: that is, we are aſſigned and deputed to God the Father, the Sonne, and the holy Ghoſt, and are claimed to be his owne. 2. By the promiſe annexed to the rite: Becauſe God hath promiſed ſalvation unto him,Marke 16 16. who ſhall beleeve, and ſhall be baptized. 3. Teſtimonies of Scripture alſo confirme the ſame. Why tarrieſt thou? Ariſe, and be baptized, and waſh away thy ſinnes, Acts 22.15. Marke 16.16. Rom. 6 3. Tit. 3.5. 1 Pet. 3.21. in calling on the name of the Lord. He that ſhall beleeve, and be baptized, ſhall be ſaved. Know yee not that all we which have beene baptized into Jeſus Chriſt, have beene baptized into his death? We are buried then with him by Baptiſme. According to his mercy he ſaved us, by the waſhing of the new birth, and the renewing of the holy Ghost. To the which alſo the figure that now ſaveth us, even Baptiſme, agreeth. By this end of Baptiſme appeareth, why Baptiſme is not re-iterated or uſed againe: namely,Why Baptiſme may not be re-iterated. 1. Becauſe Baptiſme is a ſigne of our receiving into favour, and the Covenant, which is ever ſure and ratified to them who repent: Therefore when we have fallen we need no Baptiſme, but Repentance onely. 2. Moreover, Regeneration is wrought but once onely: we are borne but once, and we are regenerate but once. For he who is once truly ingraffed into Chriſt, is never caſt out: Him that cometh to me, I caſt not away; John 6.37. and therefore it is ſufficient, that Baptiſme, which is the waſhing and ſigne of regeneration, be received but once onely: chiefly, ſeeing regeneration, or ſalvation hath not a neceſſary dependance on Baptiſme. Otherwiſe, as often as we ſinne, we ſhould be re-baptized. 3. Againe, our Baptiſme ſucceeded Circumciſion, which Circumciſion was but once received.

By this end alſo of Baptiſme it appeareth,How Johns Baptiſme agreeth with our Baptiſm, and differeth from the ſame. Acts 19.4. Marke 1.4. that the Baptiſme of John is the ſame in ſubſtance with our Baptiſme. For John preached the baptiſme of repentance for remiſsion of ſinnes, ſaying unto the people, that they ſhould beleeve in him which ſhould come after him, that is, in Chriſt Jeſus. Such is our Baptiſme alſo; only herein it differeth, that we are not baptized in the name of Chriſt to come, but of Chriſt already come in the fleſh. Wherefore Johns Baptiſme and ours are one and the ſame in nature and ſubſtance, howſoever they differ in the circumſtance of ſignifying; whereas John baptized in the name of Chriſt, which ſhould ſuffer, and be raiſed againe: the Apoſtles baptized, and we at this day are baptized in the name of Chriſt which hath ſuffered, and hath riſen againe. For if it be not ſo, we cannot but ſay our Baptiſme is not the ſame with Chriſts Baptiſme. For Chriſt was baptized of John. Object. John ſaith, I baptiſe you with water: Therefore his baptiſme was onely a waſhing with water. Anſ. John in that his ſpeech diſtinguiſheth that his miniſtery from Chriſts efficacy in Baptiſme: for, if he meant otherwiſe, it would follow, that Chriſt was only baptized with water, and that we alſo are only baptized with water, or have not that Baptiſme which Chriſt had.

To bind us to be thankfull unto God, and to be a teſtimony of this our duty. Baptiſme is inſtituted to be a teſtification of our duty towards God, and a binding of us and the Church to thankefulneſſe; that is, to faith and repentance. To faith; that we might acknowledge for very God this God alone, who is the eternall Father of our Lord Jeſus Chriſt, the Sonne and the holy Ghoſt, into whoſe name we are baptized; that we worſhip him only, and receive the promiſed benefits with faith. To repentance; that our whole life time we being admoniſhed by this rite how we are waſhed with the bloud of the Son of God, and regenerated by his Spirit, ſhould, in witneſſe of our gratefulneſſe, walk in newneſſe of life; according to thoſe ſayings of Scripture:Mar. 1.4. 1 Cor. 6.11. Rom. 6.2, 3, 4. John preached the baptiſme of amendment of life. And ſuch were ſome of you, but ye are waſhed. How ſhall we that are dead to ſinne, live yet therein? know ye not, that all we which have been baptized into Jeſus Chriſt, have been baptized into his death? We are buried then with him by baptiſme into his death, that, like as Chriſt was raiſed up from the dead by the glory of the Father, ſo alſo we ſhould walke in newneſſe of life. To be baptized into the death of Chriſt is,What it is to be baptized into Chriſts death. 1. To be partakers of Chriſts death, no otherwiſe then if our ſelves were dead. 2. To die alſo our ſelves; which is to mortifie the luſts of the fleſh, by the vertue and power of Chriſts death, and to riſe againe with Chriſt unto newneſſe of life. This mortification God promiſeth us in baptiſme, and bindeth us unto it.

To be a token of our entrance into the Church. Act. 8.38. & 10.48. & 16.15, 33.Baptiſme is inſtituted to be a token and Symbole of our receiving and entrance into the Church. For theſe are oppoſed and contradictory, To be, and, Not to be in the Church: To enter, and, Not to enter into the Church. For God will have all the Citizens of his Church thus enfranchiſed; and thoſe who are not baptized when they may, he will not have reckoned in the number of his Church. Hither appertaine all thoſe places, in which thoſe who were become Chriſtians, as the Ethiopian Eunuch, Cornelius, the Jaylour of Philippi, Lydia the ſeller of Purple, Paul, &c. are ſaid to have beene preſently baptized. Wherefore the Supper alſo is given onely to them who are baptized: for they only are received into the Church. Of this end beare witneſſe thoſe words of Chriſt:Mat. 28.19. Goe and teach all Nations, baptiſing them, &c. where the word 〈 in non-Latin alphabet 〉 , which Chriſt uſeth, properly ſignifieth, Make Diſciples. Thus it is expounded by John: John 4.1. The Phariſees heard that Jeſus made and baptized moe Diſciples then John. This end is alſo confirmed by the ſubſtitution of Baptiſme in place of circumciſion, which was in ancient times a Sacrament of receiving Diſciples into the Jewiſh Church.

To be a diſcerning badge of Chriſtians. That it ſhould be a mark whereby the Church may be diſcerned from all other Nations and Sects. This end followeth on the former. For they who by a publike Sacrament are received into the Church, are by the ſelfe-ſame diſcerned, and as by a badge diſtinguiſhed from the remnant,Mat. 28.19. the filth of the world. Go and teach all Nations, baptiſing them: as if he ſhould ſay Gather me a Church by the word, and whom ye ſhall make my Diſciples, beleeving with their whole heart, all them, and them alone baptize, and ſeparate unto me.

To advertiſe us of the Croſſe of our preſervation and deliverance. That it ſhould be a ſignification, or an advertiſement unto us of the croſſe, and of the preſervation of the Church therein, and of the deliverance of the Church from it. For it ſignifieth that they who are baptized, are plunged as it were in affliction, but with aſſurance of eſcaping thence. Hence afflictions are term d by the name of Baptiſ . Are ye able to be baptized with the baptiſme that I ſhall be baptized with? Mat. 20.22. Deliverance from the croſſe the very ceremony it ſelfe of Baptiſme doth ſhew: For we are dipped indeed, but we are not drowned or choak d in the water. Moreover, in reſpect of this end, Baptiſme is compared to the floud. For as in the floud and deluge, Noah and his family were ſhut into the Arke, and were after much trouble and danger ſaved, the reſt of mankind periſhing; ſo in the Church, they who cleave unto Chriſt, although they be preſſed with calamities, yet at length in their appointed time they are delivered, whilſt the reſt without the Church are overwhelmed with a deluge and gulfe of ſinne. Hither alſo belongeth the place of Paul, where he compareth the paſſing over the red ſea to Baptiſme,1 Cor. 10.2. All were baptized to Moſes, in the cloud, and in the ſea.

To ſignifie the unity of the Church 1 Cor. 12.13. Epheſ. 4.5. To ſignifie the unity of the Church: and therefore it is a confirmation of this article, I beleeve the Catholike Church. By one ſpirit are we all baptized. One Lord, one faith, one Baptiſme. This end nevertheleſſe may be contained under the fourth, becauſe when Baptiſme ſevereth the members of the Church from others, it doth alſo joyne and unite them among themſelves.

To be a meanes of preſervi g and publiſhing more largely the doctrine of Gods free promiſe. To be a meanes of preſerving and propagating the doctrine of the promiſe of free ſalvation through the death of Chriſt; that the baptized may have occaſion to teach and learne who is the author, and what is the meaning or ſignification and uſe of Baptiſme.

Queſt. 70. What is it to be waſhed with the bloud, and ſpirit of Christ?

Anſ. It is to receive of God forgiveneſſe of ſinnes, freely, for the bloud of Chriſt, which he ſhed for us in his ſacrifice on the CroſſeHeb. 12.24. 1 Pet. 1.2. Revel. 1.5. Rev. 22.14. Zach. 13.1. Ezek. 36.25.: And alſo to be renewed by the holy Ghoſt; and through his ſanctifying of us, to become members of Chriſt, that we may more and more die to ſinne, and live holy, and without blameJohn 1.33. and 3.5. 1 Cor. 6.11. and 12.13. Rom. 6.4. Col. 2.12..

The Explication.

A two-fold waſhing in Baptiſme, 1. Externall. 2. Internall. THere is a double waſhing in Baptiſme: externall, which is by water: and internall, which is by the bloud and ſpirit of Chriſt. The internall waſhing is ſignified and ſealed by the externall, and in the lawfull uſe of Baptiſme is joyned therewith. Now this internall waſhing is of two ſorts: Of bloud. The waſhing of bloud, which is our remiſſion of ſinnes, and juſtification for the bloud-ſhed of Chriſt. Of the Spirit. The waſhing of the Spirit, which is our renuing by the holy Ghoſt. Both theſe are at once together performed. Wherefore, To be waſhed by the bloud of Chriſt, is to be juſtified, and to receive remiſſion of ſins for the bloud of Chriſt ſhed on the Croſſe for us: To be waſhed by the holy Ghost, is to be regenerated by the holy Ghoſt; which regeneration is an alteration and change of evill inclinations into good, which is wrought by the holy Ghoſt in our will and heart, that we may have an hatred of ſinne, and contrariwiſe, a purpoſe to live according to the will of God.

That this two-fold waſhing from ſins, is ſignified by the Sacrament of Baptiſme, is apparent by theſe places of Scripture:Mark. 1.4. 1 Cor. 6.11. John preached the Baptiſme of amendment of life, for remiſſion of ſinnes. But yee are waſhed, but yee are ſanctified, but yee are justified in the name of the Lord Jeſus, and by the Spirit of our God. Likewiſe, in that we are ſaid by baptiſme to die, and to be buried with Chriſt, and to put off the body of ſinfull fleſh, and put on Christ. Wherefore Baptiſme is a Symbole and ſigne of both waſhings, or of both benefits (namely, both of remiſſion of ſinnes, and amendment of life) not only becauſe this Sacrament hath ſome ſimilitude and correſpondence with both: but alſo becauſe theſe two benefits are ever joyned together, and neither can be without the other. For except Chriſt waſh us, we have no part in him; and, He which hath not the spirit of Chriſt is none of his. Now, our juſtification, John 13.8. Rom. 8.9. which is a waſhing by the bloud of Chriſt, and our regeneration, which is a waſhing by the holy Ghoſt, differ in this; that juſtification is finiſhed perfectly in this life by imputation; as it is ſaid, There is no condemnation to them that are in Chriſt Jeſus: Rom, 8.1. but regeneration, or the mutation of our evill nature into good, is not perfectly accompliſhed in this life, but begun only; yet ſo, that the beginning thereof is truly in all the godly, and is felt of all that are turned unto God, even whilſt they are in this life: becauſe all the godly have a true deſire in their will and heart to obey God; ſo that they are greatly grieved for their other defects.

Queſt. 71. Where doth Chriſt promiſe us that he will as certainly waſh us with his bloud and Spirit, as we are waſhed with the water of Baptiſme?

Anſ. In the inſtitution of Baptiſme; the words whereof are theſe:Mat. 2 .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 Mat. 16.16.. This promiſe is repeated again, whereas the Scripture calleth Baptiſm, the waſhing of the new birthTitus 3.5., and forgiveneſſe of ſinnesActs 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. Wher 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 be baptized. The uſe of the Sacrament without faith doth not ſave: therefore with faith it doth ſave. The want of the Sacrament doth not condemne: yet ſo, as that want of the Sacrament be without contempt. For not the want, but the contempt of the Sacraments condemne, as which cannot poſſibly be where faith is. And hence it cometh, that if we convert this propoſition, He that ſhall beleeve, and be baptized, ſhall be ſaved, we cannot retaine both neceſſarily. Now we convert it thus: He that ſhall be ſaved, ſhall beleeve, and be baptized, this propoſition is not neceſſary, becauſe ſome may be ſaved, which are not baptized: but none can be ſaved, which doe not beleeve. Wherefore there is not the ſame neceſſity of faith and the Sacraments: The Sacraments are then neceſſary, when they may be had according to the ordinance and inſtitution of God. For the contempt of the Sacrament, when it may ſo be had, is repugnant unto faith. Object. Christ attributed ſalvation both to faith, and to baptiſme: Therefore in converting the propoſition, we muſt affirme both of it; and ſo affirme of him that is to be ſaved, that he is alſo to beleeve and be baptized. Anſw. Chriſt attributeth ſalvation to both, but not to both alike: to Faith, as the meane; to Baptiſme, as the ſign whereby ſalvation is ſealed to us.

ON THE 27. SABBATH.Queſt. 72. Is then the outward Baptiſme of water the waſhing away of ſins?

Anſw. It is notMat. 3.11. 1 Pet. 3.21. Epheſ. 5.2.: For the bloud of Chriſt alone cleanſeth us from all ſin1 John 1.7. 1 Cor. 6.11.

The Explication.

Proper and unproper formes of ſpeaking of baptiſme. AS it is true of the Sacraments in general, that ſome forms of ſpeech concerning them are proper ſome unproper, which are termed Sacramentall phraſes: So alſo the forms of ſpeaking of Baptiſme in ſpeciall, are either proper, or unproper. Proper formes of ſpeaking are theſe; 1. When they who take the ſigne, are ſaid to take the thing ſignified: as He which ſhall beleeve, and be baptized, ſhall be ſaved. 2. When the ſigne is ſaid to ſignifie the thing: as, Baptiſme is a ſigne of the waſhing away of ſinne. He gave unto them circumciſion to be a ſigne of the covenant. Ʋnproper or figurative kinds of ſpeaking are, 1. When the ſigne is ſaid to be the thing it ſelfe thereby ſignified: as, Baptiſme is the laver or waſhing of regeneration. 2. When the Sacrament is ſaid to give the thing ſignified, or other things by conſequence belonging to the thing ſignified: as Baptiſme ſaveth us. The three latter rules and formes of ſpeech proportioned by them are equivalent with Chriſts promiſe: He which ſhall beleeve, and ſhall be baptized, ſhall be ſaved: And all of them ſignifie this one ſpeech: Baptiſme is a certaine ſigne or token of remiſsion of ſins and everlasting ſalvation unto beleevers. For theſe and the like figurative ſpeeches of the Sacraments are to be interpreted like as the figurative ſpeeches of the Sacrifices. The Sacrifices are called oftentimes an expiation or doing away of ſins: and yet the Apoſtle affirmeth, that it is unpoſsible that the bloud of Buls and Goats ſhould take away ſins. So when it is ſaid:Heb. 9.13. Baptiſme ſaveth us; or, it is the waſhing of the new birth, or, it is the waſhing away of ſinnes: it is all one, as if it were ſaid, Baptiſme is the ſigne or token of all thoſe.

Queſt. 73. Why then doth the holy Ghoſt call Baptiſme the waſhing of the new birth, and forgiveneſſe of ſinnes?

Anſ. God ſpeaketh ſo not without great cauſe: to wit, not only to teach us, that as the filth of our body is purged by water; ſo our ſins alſo are purged by the bloud and ſpirit of ChriſtRevel. 1.5. Revel. 7.14. 1 Cor. 6.11.: but much more to aſſure us by this divine token and pledge, that we are as verily waſhed from our ſinnes with the inward waſhing, as we are waſhed by the outward and viſible waterMar. 16.16. Gal. 3.17..

The Explication.

THree cauſes there are why the Scripture ſpeaketh after this ſort, mutually changing the names of the ſignes and things. 1. In reſpect of an analogie or proportion between the ſigne and the thing ſignified. For ſuch a manner of thing is the thing ſignified in his kinde, as the ſigne is in his kinde. For as water, that is, the ſigne, waſheth away all filth: ſo alſo the bloud of Chriſt, that is, the thing ſignified, waſheth and cleanſeth us from ſin. And as the ſign is applied outwardly by the Miniſter: ſo God will beſtow and apply inwardly the thing ſignified by the vertue of his ſpirit unto them, who receive the ſigne with a true faith. For as the Miniſters work without, ſo God doth work within. 2. For confirmation of faith in us. For the ſignes teſtifie Gods will towards us: which they teſtifie by reaſon of the promiſe adjoyned, as is this; He that ſhall beleeve, and ſhall be baptized, ſhall be ſaved. But why ſpeaketh the Scripture thus for our confirmation? Becauſe in the lawfull and right uſe of the Sacraments there is a joynt-exhibiting and receiving both of the ſignes, and of the things. Wherefore to teach us what the Sacrament giveth, being received aright; and to confirme unto us, that it giveth it: for this cauſe the Scripture changeth the names, attributing that to the ſigne, which pertaineth to the thing, and that to the thing, which pertaineth to the ſigne. This is the third cauſe depending on the ſecond; namely, this joynt-exhibiting of the things with the ſignes.

Queſt. 74. Are infants to be baptized alſo?

Anſ. What elſe? For ſeeing they belong as well unto the Covenant and Church of God, as they who are of a full ageGen. 17.7.; and ſeeing alſo unto them is promiſed remiſſion of ſinnes by the bloud of ChriſtMat. 19.14., and the holy Ghoſt the worker of faith, as well as unto thoſe of full growthLuk. 1.14, 15. Pſal. 22.11. Iſa. 44 1, 2, 3. Acts 2.39., they are by Baptiſme to be ingraffed into the Church of God, and to be diſcerned from the children of infidels,Acts 10.47. in like ſort as in the old Teſtament was done by CircumciſionGen. 17.14., in the place whereof is Baptiſme ſucceeded in the new TeſtamentCol. 2.11, 12, 13..

The Explication.

They are not to be baptiſed, who be eeve not the doctrine. FOr the more eaſie underſtanding of this Queſtion, let us firſt poſitively define in generall, Who are to require baptiſme: and, Who are to be admitted unto it. 1. They who are not as yet the diſciples of Christ, (that is, of the number of them which are called, neither agreeing unto the doctrine, nor obedient unto the miniſtery) are not to be admitted unto baptiſm. 2. Neither ought they to deſire baptiſme, who feel themſelves not to be as yet the diſciples and ſcholers of Chriſt. The reaſon of both theſe is, becauſe Chriſt ſaith, firſt, Teach all nations; that is, make all nations my diſciples: and then he willeth them to be baptiſed. Wherefore all they, and they alone are to be baptiſed, according to the commandement of Chriſt, unto whom the covenant doth belong: namely, ſuch as are, and ſo ought to be accounted, members of the viſible Church; whether they be of underſtanding, profeſſing faith and amendment of life, or infants born in the womb of the Church: for all the children of the faithfull are in the covenant and Church of God, except they exclude themſelves. Or,All that are the ſcholers o Ch •••• are to be baptiſed. All they are to be baptiſed, who are to be accounted for the diſciples and ſcholers of Chriſt: but for the diſciples of Chriſt are to be accounted all thoſe of underſtanding, who profeſſe faith and repentance; neither they only, but their infants alſo which are born in the Church, that is, in the ſchool of Chriſt; which alſo teacheth and inſtructeth them by his holy Spirit, according to their capacity, or as the condition of their age will bear. Out of this generall poſition thus concluded, we may eaſily determine of this ſpeciall; Whether infants are to be baptiſed. For, if they be diſciples of Chriſt, and part of the Church, they are to be baptiſed: But ſuch they are: Therefore they ought to be baptiſed. The Major is the flat preſcript of Chriſt: The Minor is moſt evident out of the form of the covenant, and other places.Baptiſm of infants confirmed by four arguments. The reaſons alledged in the Catechiſm for the baptiſm of infants are four.

1. All that belong to the covenant and Church of God are to be baptiſed: The infants of Chriſtians (as well as the aged) belong to the covenant and Church of God: Therefore the infants of Chriſtians are to be baptiſed as well as the aged. The Major is proved, becauſe the whole Church is to be baptiſed, according to Chriſts commandement, Go and teach all nations, baptiſing them: Mat. 28.19. and according to that of S. Paul; By one Spirit are all baptiſed into one baptiſm. 1 Cor. 12.13. The Minor is cleer out of the form of the covenant; I will be thy God, and the God of thy ſeed: Gen. 17.7. and out of Chriſts commandement; Suffer little children to come unto mee, Matth. 19.14. for of ſuch is the kingdome of God.

2. Unto whom belongeth the benefit of remiſſion of ſins and regeneration, they may not be forbidden baptiſme: But unto the infants of the Church belongeth the benefit of remiſſion of ſins and regeneration; that is, remiſſion of ſins by the bloud of Chriſt, and the holy Ghoſt, the worker of faith, is promiſed to infants, as well as to the aged: Therefore the infants of Chriſtians ought to be baptiſed. The Major is confirmed out of thoſe words of Peter; Amend your lives, Acts 2.38, 39. and be baptiſed every one of you in the name of the Lord Jeſus Christ: For the promiſe is made unto you, and to your children. Again, Can any man forbid water, that theſe ſhould not be baptiſed, & 10.47. who have received the holy Ghoſt as well as wee? This is alſo proved by manifeſt reaſon: For, unto whom the things ſignified belong, unto them alſo doth the ſigne belong, except ſome condition in the manner of uſing it hinder, or except there be ſome expreſſe circumſtance of the inſtitution hindering and letting the uſe of the rite and ceremonie: as in ancient times, the women were excluded and debarred circumciſion in regard of their ſex: and at this day the ſhewing forth of the Lords death, and the proving of themſelves, which infants cannot perform, excludeth them from the Sacrament of the Supper. The Minor is apparent out of the form of the covenant, I will be thy God, Gen. 17.7. Matth. 19.14. and the God of thy ſeed: and out of the promiſe, Suffer little children to come unto me, for of ſuch is the kingdome of God: and out of theſe ſayings, To you, Act. 2.39. &. 3.25. 1 Cor. 17.14. Rom. 11.16. and to your children is the promiſe made. Yee are the children of the Prophets, and of the covenant which God hath made unto our fathers. Your children are holy. If the root be holy, the branches alſo are holy. So alſo John Baptiſt was ſanctified in the womb. If a man diligently weigh theſe teſtimonies of Scripture, he ſhall perceive doubtleſſe, not only that it is lawfull, but alſo that this Sacrament of baptiſm muſt and ought to be given to infants, becauſe the infants are holy: The promiſe is made unto them, theirs is the kingdome of God: And God ſaith alſo, that he is their God; who certainly is not the God of the wicked. Moreover, there is no condition or circumſtance in the infants hindering the uſe of Baptiſm. Can any man then forbid water, that thoſe ſhould be baptiſed, who are partakers of the ſame benefits with the whole Church?

3. A Sacrament, which is inſtituted of God to this end, that it may be a ſolemn receiving into the Church, and a ſevering or ſigne of diſtinguiſhing the whole Church from all other ſects, muſt be communicated to all ages whereunto the covenant, and receiving into the Church, and diſtinction from infidels agreeth: But baptiſm is ſuch a Sacrament: Therefore it muſt needs be adminiſtred to all ages, and by conſequent hereof, to infants alſo. The conſequence is good, being drawn from the proper finall cauſe to the effect: For to whomſoever the finall cauſe agreeth, to them the effect is rightly and neceſſarily attributed.

4. Circumciſion in the old Teſtament belonged both to aged, and to infants: Baptiſme in the new Teſtament ſucceedeth circumciſion, and indeed ſo ſucceedeth, as it hath the ſame uſe which circumciſion had in the old Teſtament:Col. 2.11. Ye are circumciſed in Chriſt with circumciſion made without hands, by putting off the ſinfull body of the fleſh, through the circumciſion of Chriſt, in that ye are buried with him through Baptiſm, in whom ye are alſo raiſed up together: Therefore baptiſm is our circumciſion, that is, a Sacrament whereby the ſame things are confirmed and conferred, and that unto as many now in the new Teſtament, which were confirmed and conferred, and to as many as they were confirmed and conferred in the old Teſtament by circumciſion. Wherefore the Anabaptiſts, denying baptiſm to infants born in the Church, not only ſpoil them of their right; but alſo obſcure the grace of God, who will that the ſeed of the faithfull ſhould from their birth-day, yea, and from their mothers womb, be reckoned for members of the Church: yea further, they derogate manifeſtly from the grace offered in the new covenant, and ſcantle it leſſe then the grace of the old covenant, ſeeing they deny that baptiſm is now extended unto thoſe infants, to whom circumciſion was extended: they weaken the comfort of the Church and faithfull parents: they cancell the ſolemn bond, whereby God will have the ſeed of his people from their firſt infancy bound unto him, and diſcerned and ſevered from the reſt of this world: they impair and make faint, in parents and children, the ſtudy of thankefulneſſe, and keeping their bond: they impudently contradict the Apoſtles, affirming, that they cannot be forbidden water, who are endowed with the holy Ghoſt: they ſaucily restrain and keep back the infants from Chriſt, who biddeth them to be brought unto him: laſtly, they profanely detract from Chriſts generall precept of baptiſing all. All which abſurdities manifeſtly prove, that the impugnation of infants baptiſme (whereon they are conſequent) is no light errour, but an impious profane hereſie, contrary to Gods word, and the comfort of the Church. Wherefore this, and the like follies of the Anabaptiſts ſect, is with the more circumſpection and warineſſe to be avoided, which doubtleſſe have been inſpired by the divell, and is an execrable monſter, compoſed and made of divers hereſies and blaſphemies.

Objections of Anabaptiſts againſt the baptiſing infants.Object. 1. No opinion is to be received, whereof wee have neither expreſſe commandement, nor apparent example in the Scripture: But there is no commandement or example extant in Scripture of baptiſing infants: Wherefore the baptiſme of infants is not to be permitted in the Church. Anſw. The Minor is an open falſhood: For we reade a generall commandement to this purpoſe, Baptiſe all nations. To theſe all the infants of the Church appertain. There are famous examples of whole families baptiſed by the Apoſtles, without excluding the infants belonging to thoſe families. Lydia a ſeller of purple, and her whole houſhold, was baptiſed. Acts 16.15, 33. 1 Cor. 1.16. The jaylour of Philippi was baptiſed, with all that belonged unto him, ſtraightway. I baptiſed all the houſe of Stephanas. Rep. 1. Chriſt doth not expreſly command that infants ſhould be baptiſed. Anſ. Neither doth he expreſly command that any of ripe yeers, men, women, citizens, countrey-men, fullers, threſhers, and other baſe artiſans, ſuch as (for the moſt part) Anabaptiſts are: hee commandeth that all be baptiſed, of what age, ſex, condition, on ſtate ſoever, which pertain to the covenant and the Church; and in generall preſcripts and lawes, the rehearſall of each particular is not required, becauſe lawes paſſe on the whole kind, and will that the like cenſure take place in particulars of any generall, which is of force in the generall it ſelf. The Anabaptiſts themſelves forbid not women to come to the Supper; yet have they no expreſſe commandement or example in Scripture for this fact. Touching baptiſme we have a generall precept; Teach all nations (ſaith Chriſt) and baptiſe them. His commandement is, that all be baptiſed who are diſciples: but infants are diſciples, becauſe they are born in Chriſts ſchool, and are taught in their kind. Peter alſo enjoineth the ſame, ſaying, The promiſe is made to you, and to your children: Acts 2.38, 39. Acts 10.47. therefore be baptiſed every one of you. Can any man forbid water, that theſe ſhould not be baptiſed, which have received the holy Ghost as well as wee? And Paul preſcribeth the ſame baptiſme, teaching us, that we are circumciſed in Christ, and buried with him through baptiſme. Col. 2.11, 12. Our baptiſme therefore was appointed in place of circumciſion; which deputation or appointment ſtandeth for a precept. Repl. 2. They who are to be baptiſed muſt firſt be taught; Teach all nations, baptiſing them, &c. Infants cannot be taught: Therefore they cannot be baptiſed. Anſ. The Major is true of men of ripe yeers and full growth, capable of inſtruction, of which the firſt gathering of the Church was: theſe Chriſt commandeth firſt to be taught, then to be baptiſed, ſo to be diſtinguiſhed from others. It is falſe of infants either born in the Church, or entring into the Church with their faithfull parents in their converſion; becauſe Chriſt ſpeaketh not of infants, but of men of competent age to be taught, that they ought not to be received into the Church, except they be firſt taught the principles of faith and chriſtianity. But infants are comprehended under the form of the covenant, I will be thy God, and the God of thy ſeed, even before they are capable of inſtruction: therefore they ought to be baptiſed ere they can be taught. Repl. 3. In the examples of baptiſing whole houſholds, a figure Synecdoche is implied, taking the whole houſholds for part of the houſholds; and it is meant, that they onely were baptiſed who beleeved, and confeſſed their faith: Wherefore baptiſing of infants is not cleerly proved out of thoſe examples. Anſ. The Antecedent is falſe, ſeeing the Apoſtles hiſtory maketh no ſuch excluſion; and wee need not run to a figure, when there is no reaſon why the proper ſenſe ſhould not be retained. Rep. 4. Yes, there is a two fold reaſon of this Synecdoche: One, that the Apostles did not infringe Chriſts commandement and appointment: Another, that the circumſtances of thoſe examples exclude infants: For it is there ſaid, Acts 16.31. They preached the word of the Lord to all that were in his houſe; when yet (by your grant) they preached not to infants. Again, the whole houſe rejoiced. The whole houſe of Stephanas miniſtred unto the Saints. 1 Cor. 16.15. Wherefore infants are excluded. Anſ. To the firſt exception we anſwer, denying that infants baptiſm is repugnant to Chriſts inſtitution, who will that all who pertain to him, and to his Church, have the cogniſance of baptiſme, as hath bee ſufficiently proved. It is untrue therefore that they ſay the Apoſtles abſtained from the baptiſme of infants by Chriſts inſtitution. To the ſecond exception we anſwer, denying, that out of the circumſtances alledged there followeth a Synecdoche in the phraſes of baptiſme. For the infants might be baptiſed with their parents, though themſelves heard not the word, nor miniſtred to the Apoſtles, but their parents onely, and other aged in the houſe; ſeeing infancy might exclude them from hearing the word and miniſtring, but not ſequeſter them from baptiſme, no more then from ſalvation it ſelfe. Therefore it is ſaid to Cornelius;Acts 11.14. He ſhall ſpeak words unto thee, whereby both thou, and all thine houſe ſhall be ſaved. Wherefore, ſetting aſide ſuch frivolous cavils, we muſt hold faſt this doctrine, That baptiſm of infants was commanded by Chriſt, and alwayes practiſed by the Apoſtles and the whole Church. Augustine ſaith,Lib. 4 cap. 23. co t. Dona . The whole Church holdeth by tradition the baptiſm of infants. Where he alſo concludeth; What the whole Church holdeth, being no decree of any Councell, but perpetually obſerved, that wee juſtly beleeve to have been delivered and confirmed by Apoſtolick authority.

Object. 2.Mark 16.16. They who beleeve not are not to be baptiſed; for it is ſaid, Hee that ſhall beleeve, and ſhall be baptiſed: But infants doe not beleeve: Therefore they are not to be baptiſed. For unto the uſe of baptiſme faith is neceſſarily required: for whoſoever ſhall not beleeve ſhall be condemned: But unto thoſe that are condemned, the ſigne of grace must not be given. Anſw. 1. The Major holdeth not generally. Wee might, for inſtance, oppoſe unto them the example of circumciſion, which was given to infants who could not yet beleeve. It is true therefore of thoſe who are of underſtanding, that of them none are to be baptiſed, but ſuch as beleeve. Neither yet are they able to pronounce of thoſe who are of underſtanding, that they do beleeve. Wherefore, if infants are not to be baptiſed becauſe they have no faith: neither are they then, who are of age and underſtanding to be baptiſed, of whom it cannot be known whether they do beleeve or no: as Simon Magus was baptiſed, and yet was an hypocrite. But (ſay they) profeſsion of faith is ſufficient for the Church. We confeſſe that this is true; and we adde further, that to be born in the Church, is to infants in ſtead, and in place of profeſſion. 2. Where they ſay, that unto the uſe of baptiſme faith is required; we grant it: but yet diſtinguiſhing of faith; ſo that we ſay, Actuall faith is required in thoſe of underſtanding; but in infants is required an inclination only to this actuall faith. So unto the uſe of circumciſion was required actuall faith in thoſe of underſtanding; but in infants an inclination thereto only. There are then foure terms in their Syllogiſm, or there is in it a fallacy of taking that to be ſpoken but in part, which is more generally ſpoken. They which beleeve not, to wit, ſimply, neither in profeſſion nor in inclination,Infants beleeve by an inclination to faith, and therefore are to be baptiſed. are not to be baptiſed: But the infants of the faithfull beleeve in inclination. 3. We deny the Minor propoſition, which denieth that infants do beleeve: for infants do beleeve after their manner, that is, according to the condition of their age, whereby they have an inclination to beleeve, or doe beleeve by inclination; for faith is in infants potentially, and by inclination, albeit faith be not in them actually, as in thoſe who are of age and underſtanding. And as wicked infants, which are without the Church, have no actuall impiety and wickedneſſe, but an inclination onely to wickedneſſe: ſo godly infants, which are in the Church, have not actuall piety and godlineſſe, but an inclination onely to godlineſſe; not by nature indeed, but by the grace of the covenant. Furthermore, infants alſo have the holy Ghoſt, and are regenerated by him, as John was filled with the holy Ghoſt,Jerem. 1.5. when as yet hee was in the womb: and it is ſaid unto Jeremy, Before thou cameſt out of the womb I ſanctified thee. If infants have the holy Ghoſt, then doubtleſſe he worketh in them regeneration, good inclinations, new motions, and all thoſe other things which are neceſſary unto ſalvation, or at leaſt he himſelf ſupplieth all theſe things,Acts 10.47. and ſufficeth for their baptiſm; as Peter ſaith, Who can forbid water from them who have received the holy Ghoſt as well as we? Wherefore Chriſt numbred little children amongſt the faithfull;Matt. 18.16. Hee that offendeth one of theſe little ones which beleeve in me. Wherefore, infants do not profane baptiſm, as the Anabaptiſts ſhamefully ſlander us.

Object. 3. If the ſigne of the covenant pertain unto all to whom the promiſe of the covenant pertaineth, then the ſacrament of the Lords Supper muſt be adminiſtred to infants, becauſe the Supper alſo is a ſigne of the covenant: But the Supper (as you grant) is not to be adminiſtred to infants: Therefore neither baptiſme. Anſw. This objection proceedeth againſt the Major of our firſt and ſecond reaſons before expreſſed, where wee conclude not thus, Therefore every ſigne: but thus, Therefore ſome ſigne is to be tendred and given to infants; to wit, that ſigne, 1. Which hath no conditions excluding infants. 2. Which is an initiating or entering of them into the Church. And in the new covenant, baptiſme alone is ſuch a ſigne. Which we prove thus: Baptiſm only requireth the holy Ghoſt, and faith, whether actuall or potentiall, that is, in inclination: as appeareth by Peters words: Can any man forbid water, that they ſhould not be baptiſed, who have received the holy Ghoſt? Again, Baptiſm onely is a receiving into the Church: Therefore it alone is ſuch a ſigne as is afore ſpecified. If they thus urge their argument: If infants are to be baptiſed, they are alſo to be admitted unto the Supper; for the Supper is to be given to the whole Church as well as baptiſme: But they are not to be admitted to the Supper, as your ſelves confeſſe: Therefore neither to baptiſm. Infants are not to be admitted to the Supper, although they are to be baptiſed. Two reaſons hereof. Anſ. This reaſon doth not follow, becauſe there is a great difference between baptiſme and the Supper: For, 1. Baptiſm is a Sacrament of entrance and receiving into the Church: whence it cometh, that the Supper is to be granted to none, except he be firſt baptiſed. But the Supper is a ſigne of our abode in the Church, or a confirmation of our receiving into the Church. For the Supper is inſtituted for our confirmation, to be a ſigne, whereby God might confirm and ſeal unto us, that he, having once received us into the Church, will alſo evermore preſerve us in it, that we never fall from it or forſake it; and alſo that hee will continue his benefits once beſtowed upon us, and will cheriſh and nouriſh us by the body and bloud of Chriſt. This confirmation, they who are of age and underſtanding, ſtand in need of, as who are diverſly tempted. 2. Unto baptiſm, regeneration by the holy Ghoſt and faith, or an inclination to faith and repentance ſufficeth: but in the Supper conditions are added and required, which hinder the uſe thereof to be granted unto infants: for in the Supper it is required. 1. That they who uſe the ſigne ſhew forth the death of the Lord. 2. That they try themſelves whether they have faith and repentance or no. And ſeeing the age of infants cannot do theſe things, it is manifeſt, that infants are for good cauſe excluded from the Supper, and yet not from baptiſm. And therefore, although they are to be baptiſed, yet they ought not to be admitted unto the Supper: for unto thoſe Sacraments onely are infants to be admitted, which are ſignes of receiving into the Church and covenant, and which have no ſuch condition adjoyned whereby their age is excluded: Such a Sacrament is Baptiſme in the new Teſtament; not the Lords Supper.

Obj. 4. If baptiſme ſucceeded circumciſion, then now alſo only the male children ſhould be baptiſed, and in the eighth day: But this is not ſo: Therefore baptiſm ſucceeded not circumciſion. Anſ. The Major is denyed: for baptiſm ſucceeded circumciſion, not in every circumſtance, but in the thing ſignified, in the end, and uſe: And in theſe the two Sacraments accord, though the circumſtances of ſex and age be not common to both. For God expreſly reſtrained circumciſion to the males, and ſpared the females: howbeit he comprehended them in the males; in aſmuch as, To be born of circumciſed parents, was to them in ſtead of circumciſion. The women therefore were circumciſed in the men; that is, were reputed circumciſed, becauſe they ſprung of them: whence Chriſt calleth a holy woman, a daughter of Abraham: Luke 13.16. and the ſons of Jacob oppoſe theſe two between themſelves, our ſiſter, and and uncircumciſed perſon, when they ſaid, Wee cannot give our ſiſter to an uncircumciſed man. Gen. 34.14. Wherefore God excepted the woman in times paſt from circumciſion, and determinately ſet down the circumſtance of the eighth day: but in baptiſm, theſe circumſtances of ſex and age are not expreſly mentioned; but there is a generall commandement, that all the children of the godly muſt by this ſymbole be ingraffed into the Church, whether that be done on the eighth day, or preſently after their birth.

OF CIRCUMCISION.

THe two laſt Queſtions touching baptiſme, before propoſed, have relation to the doctrine of circumciſion; and whatſoever can be ſaid of circumciſion, is fitly annexed to the doctrine of baptiſme. It remaineth therefore that we briefly diſcuſſe thoſe Queſtions which are eſpecially to be obſerved concerning circumciſion.

1. What circumciſion was. 2. Why it was inſtituted. 3. Why aboliſhed again. 4. What ſucceeded in place thereof. 5. How baptiſme and circumciſion agree, and how they differ. 6. Why Christ was circumciſed.
1. What circumciſion was.

CIrcumciſion was a rite and ceremony whereby all the males among the children of Iſrael were by Gods commandement circumciſed, that this rite might be a ſeal of the covenant made with Abrahams poſterity. Or, It was a cutting off of the fore-skin from all the men-children of the people of Iſrael, enjoyned by God to be a ſigne of the covenant entered with Abraham and his poſterity, ſignifying and ſealing unto them the cutting off of the fore-skin of their hearts by the promiſed ſeed which ſhould be born; distinguiſhing them from other nations, and binding them to faith and obedience towards God: Gen. 17.10. This is my covenant, which ye ſhall keep between me and you, and thy ſeed after thee: Let every man-child among you be circumciſed. Rom. 14.1. He received the ſigne of circumciſion, as the ſeal of the righteouſneſſe of faith. The Lord thy God will circumciſe thine heart, Deut. 30.6. and the heart of thy ſeed, &c. Circumciſion therefore bound the Jewes only: other nations had free choiſe, if they perhaps imbraced the Jewiſh religion, and repaired to their Church, to be circumciſed, or not circumciſed. Wee muſt here obſerve, that they of the old Teſtament were of three ſorts:Three eſtates of men in the old Teſtament. Iſraelites. There were Iſraelites, which were of Abrahams poſterity, and were neceſſarily bound by the law to obſerve circumciſion and other ceremonies. Proſelytes.There were Proſelytes, that is, out-comers, who came from out of the Gentiles to enter the Jewiſh religion; and for confirmation of their faith, they yeelded themſelves to circumciſion, and to the whole ceremoniall law. Of theſe mention is made, Acts 2.10. Mat. 23.15. Religious men.There were religious men, converted from Gentiliſme to the Jewiſh religion, who beleeved the doctrine and promiſes of God; but were not circumciſed, nor obſerved the ceremoniall law; becauſe it was lawfull for the Gentiles to ſubmit, or not ſubmit themſelves to circumciſion and the ceremoniall law: Such were Naaman the Syrian, the Ethiopian eunuch, and others ſpecified in the Acts: Acts 2.5. See the fourth Objection of the Anabapt. p. 743. There were dwelling in Jeruſalem Jews, men that feared God. Object. The men children onely were circumciſed: Therefore the women, it ſeemeth, were excluded from grace. Anſ. No: for the women were comprehended in the circumciſion of the men; and ſith God ſpared their weak ſex, it ſufficed that they ſhould be reckoned for the ſeed of Abraham, and have intereſt in the covenant, in that they came of circumciſed parents.

2. What were the ends of circumciſion.

CIrcumciſion was inſtituted, 1. That it might be a ſigne of the grace of God towards Abrahams poſterity, and that doubly: Firſt, That God would receive into the covenant the beleevers, by the Meſsias who was to come: Secondly, That he would give them the land of Canaan, and grant his Church a certain place there, untill the coming of the Meſſias. 2. That it might be a bond, to bind Abraham and his ſeed unto thankefulneſſe, or to faith and repentance, and ſo to keep the whole law. 3. That it might be a mark to diſtinguiſh the Jewes from other nations and ſects. 4. That it might be a ſacrament of initiating and receiving them into the viſible Church. 5. That it might be an accuſation, and a ſignification of uncleanneſſe by naturall propagation in all men: Or, That it might be a remembrance unto them of naturall uncleanneſſe, and of caſting from them the maſſe of ſin, eſpecially of uncleanneſſe, Deut. 10.16. rebelling against the law of chaſtity. Circumciſe the fore-skin of your hearts, and be not any more ſtiffe-necked. Jerem. 4.4. Be circumciſed unto the Lord, and take away the foreskins of your hearts. 6. That it might be a ſigne, which ſhould ſhew and ſignifie, that the means of their deliverance through Christ which was to come, ſhould not come elſe whence then from the bloud of Abraham:Gen. 22.18. In thy ſeed ſhall all nations be bleſſed.

3. Why circumciſion is aboliſhed.

CIrcumciſion is aboliſhed, 1. Becauſe the thing ſignified is exhibited: for, among other things, it ſignified, that the Meſſias promiſed unto the Fathers ſhould come at length in his appointed time, and ſhould in our behalfe take our nature. 2. Becauſe circumciſion was inſtituted for the ſevering of the Jewes from all other nations: but now the Church (that difference being aboliſhed) is collected and gathered out of all nations. Wherefore, the Meſſias being exhibited, and the difference of that people from other nations being revoked, the type of circumciſion was likewiſe to be cancelled: For it is a point of a wiſe Law-giver, when the cauſes are changed, to alter ſuch lawes and decrees alſo as depend on them, and concern them. And now the Sacrament of baptiſm performeth the ſame unto us, which circumciſion did unto them. Moreover, as circumciſion was a ſigne unto them of their receiving into the people of God; ſo is baptiſm unto us the firſt mark which ſevereth the Church from the wicked.

4. What ſucceeded in place of circumciſion.

Baptiſme ſucceeded circumciſion. What the ſucceeding of one Sacrament in place of another is.BAptiſm in the new Teſtament ſucceeded in place of circumciſion. One Sacrament ſucceedeth another, when one being aboliſhed, another is ſubſtituted in the room thereof; and that ſo, that under divers rites and ceremonies the ſame thing be ſignified; and ſo, as to have the ſame uſe and end which the former Sacrament had. That baptiſme thus ſucceeded circumciſion, is proved, 1. By the authority of Paul the Apoſtle:Col. 2.11, 12, 13. In whom alſo ye are circumciſed with circumciſion made without hands, by putting off the ſinfull body of the fleſh, through the circumciſion of Christ: In that ye are buried with him through baptiſm, in whom ye are alſo raiſed up together through the faith of the operation of God, which raiſed him from the dead: And you which were dead in ſins, and in the uncircumciſion of your fleſh, hath he quickened together with him, forgiving you all your treſpaſſes. Here the Apoſtle by two reaſons proveth, that there is no fruit or uſe of externall circumciſion: or, that circumciſion is now no longer to be retained in the new Church: firſt, becauſe wee have circumciſion not made with hands, that is, ſpirituall in Chriſt; a ſigne whereof was the corporall circumciſion: that is, becauſe that is now accompliſhed and fulfilled in Chriſt, which was by circumciſion prefigured and ſhadowed. Again, hee proveth it, becauſe baptiſme now hath the ſame ſignification and uſe which heretofore circumciſion had: this only is the difference, that baptiſme is the ſigne of the thing exhibited, which circumciſion prefigured, when it was yet abſent and not exhibited. Wherefore wee are taught by this place of Paul, that baptiſme is the ſame to Chriſtians, which circumciſion was before to the Jewes. 2. That baptiſm was ſubſtituted in the ſame place of circumciſion, the end common to both theſe Sacraments convinceth; becauſe both theſe Sacraments are a ſigne of our adoption into the people of God, and a Sacrament of our admiſſion and receiving into the Church. For as the infants of the Jewes and Proſelytes, as born citizens of the Church, were forthwith circumciſed on the eighth day; but thoſe who were of elder yeers, were then firſt admitted into circumciſion, when they profeſſed Judaiſme: ſo alſo the infants of Chriſtians are preſently baptiſed; but the elder ſort are not, untill they have made profeſſion of true Chriſtian doctrine; in ſtead of which profeſſion, it ſerveth the infants that they were born in the Church.

5. How baptiſme agreeth with circumciſion, and how it differeth from it.

CIrcumciſion and baptiſme agree;They agree, In end. Rom. 4.11. Tit. 3.5. In the chiefe and principall end: whereas in both is ſealed the promiſe of grace by Chriſt, which is alwayes one and the ſame. In ſignification. Coloſ. 2.11. Deut. 30.6. Jerem. 4.4. Mark 1.4. By both of them is ſignified regeneration, and a promiſe is made on mans part of faith and obedience towards God. In effect. Rom. 6.3. Both of them is a Sacrament of our entry, admiſſion, and ingraffing into the Church. Circumciſion and baptiſme differ, They differ: In tires. In rite or ceremony: For the ſame are not the rites of circumciſion and of baptiſm. In circumſtance of ſex and age. Gen. 17.10. Mat. 28.19. In circumſtance of ſex and age: For circumciſion was injoined the males alone on the eighth day; but baptiſme pertaineth to both ſexes in the Church preſently after their nativity and birth. In the manner of ſignifying. In the manner of ſignifying: Circumciſion (on Gods behalfe) promiſed grace for the Meſſias to come; Baptiſme for the Meſſias exhibited. The circumciſed were received into favour for Chriſt which was to be exhibited; the baptiſed are received for Chriſt exhibited. In a parcicular promiſe. Gen. 17.8. In a particular promiſe: For circumciſion had a promiſe alſo of a corporall benefit; that is, it was a teſtimony alſo that God would give a certain place for the Church in the land of Canaan, untill the coming of the Meſſias: Baptiſm hath no promiſe in particular of any temporall benefit. In manner of binding. In manner of binding: Circumciſion (on our behalfe) did bind the Church to obſerving of the whole law, ceremoniall, judiciall, and morall: Baptiſm bindeth us only to the morall law; that is, to faith and amendment of life. In objects and continuance. In their objects and continuance: Circumciſion was inſtituted only for Abrahams poſterity, and it was to continue but untill the coming of Chriſt: Baptiſm was inſtituted for all nations that are deſirous and willing to come unto the ſociety of the Church, and it ſhall continue unto the end of the world.

6. Why Chriſt was circumciſed.

THere was no cauſe of circumciſion in Chriſt; for nothing could be ſealed or beſtowed on him, neither did any uncleanneſſe cleave unto him, the pruning whereof ſhould be ſealed unto him: howbeit, he would be circumciſed; 1. That he might ſignifie, that he was alſo a member of that circumciſed people; as alſo he would therefore be baptiſed, that he might teſtifie, that he was a member of thoſe which are baptiſed. He would therefore be ſealed with the initiatory Sacrament of both Churches, to intimate and ſignifie, that he was the Head, Saviour, and corner-ſtone of both, and would one day make one of both. 2. That he might ſhew, that he received and took all our ſins on himſelf, that he might ſatisfie for them, and cleer us from all guilt:Gen. 5.21. He hath made him to be ſin for us, which knew no ſin, that wee ſhould be made the righteouſneſſe of God in him. Iſa 53.5, 6. The chastiſement of our peace was upon him, and with his ſtripes we are healed. The Lord hath laid upon him the iniquity of us all. 3. That he might reſtifie, that for our ſakes he was made ſubject to the law, and that he did intirely and fully fuifill the law on our behalf, deriving the curſe thereof on himſelfe, ſo to redeem us from the ſame 4. The circumciſion of Chriſt was a part alſo of his humiliation and ranſome paid for our ſins.

Certain concluſions of baptiſme.

BAptiſm is a Sacrament of the new Teſtament, whereby Chriſt teſtifieth unto the faithful, which are baptiſed in the name of the Father, and the Son, and the holy Ghoſt, remiſſion of all their ſins, the giving of the holy Ghoſt, and their ingraffing into the Church and his body: and they of the other ſide profeſſe, that they receive thoſe benefits from God; and therefore will and ought hereafter to live unto him, and to ſerve him. And further, the ſame baptiſm was begun by John Baptiſt, and concinued by the Apoſtles, becauſe he baptiſed into Chriſt who ſhould ſuffer and riſe again; and they into Chriſt who had ſuffered and was riſen again.

2. The firſt end of baptiſm inſtituted by God, is, that God might thereby ſignifie and teſtifie, that he cleanſeth, by his bloud and the holy Ghoſt, them which are baptiſed, from their ſins, and ſo ingraffeth them into Chriſts body, and maketh them partakers of his benefits. 2. That baptiſm might be a ſolemn receiving, or matriculating and admitting of every one into the viſible Church, and a diſtinguiſhing mark of the Church from all ſects. 3. That it might be a publick and ſolemn profeſſion of our faith in Chriſt, and our bond whereby we are obliged to faith and obedience towards him. 4. That it might advertiſe us of our ſinking into afflictions, and of cur riſing out of them again, and deliverance from them.

3. Baptiſm hath this force and power, to teſtifie and ſeal by the commandement of God, through the promiſe of grace adjoined by Chriſt unto this rite rightly uſed. For Chriſt baptiſeth us by the hand of his Miniſters, as he ſpeaketh unto us by the mouth of his Miniſters.

4. Wherefore there is in baptiſm a double water; an externall, viſible water, which is elementary: and an internall, inviſible, celeſtiall, which is the bloud and ſpirit of Chriſt. So alſo there is a double waſhing; an externall, viſible, and ſignifying waſhing, namely, the ſprinkling or powring of water, which is corporall; that is, is perceived by the parts and ſenſes of the body: and an internall, inviſible, and ſignified waſhing, namely, remiſſion of ſins for the bloud of Chriſt ſhed for us, and our regeneration by the holy Ghoſt, and our ingraffing into his body, which is ſpirituall; that is, is perceived and received by faith and the ſpirit. Laſtly, there is alſo a double administer of baptiſme; an externall, of the externall baptiſme, which is the Miniſter of the Church, baptiſing us by his hand and water: an internall, of the internall baptiſme, which is Chriſt himſelfe, baptiſing us by his bloud and ſpirit.

5. Neither is the water changed into the bloud or ſpirit of Chriſt, neither is the bloud of Chriſt preſent in the water, or in the ſame place with the water: Neither are their bodies, who are baptiſed, waſhed therewith viſibly; neither is the holy Ghoſt, by his ſubſtance or vertue, more in this water then elſe-where: but in the right uſe of baptiſme, he worketh in the hearts of them who are baptiſed, and ſpiritually ſprinkleth and waſheth them with the bloud of Chriſt; and hee uſeth this externall ſymbole or ſigne as an inſtrument, and as a viſible word or promiſe, to ſtay and ſtir up the faith of them who are baptiſed.

6. When as then baptiſme is ſaid to be the waſhing of the new birth, to ſave us, or to waſh away our ſins; it is meant, that the externall baptiſm is a ſigne of the internall, that is, of regeneration or our new birth, of ſalvation and ſpirituall waſhing: and this internall baptiſme is ſaid to be joyned with that externall baptiſme in the right uſe and adminiſtration thereof.

7. But notwithſtanding, ſo is ſin in baptiſm aboliſhed, that we are delivered from being obnoxious to the wrath of God, and from the condemnation of eternall puniſhment; and further, newneſſe of life is begun in us by the holy Ghoſt: but yet the remnants of ſin remain in us untill the end of this life.

8. Now all they, and they alone receive baptiſm to the right uſe, who are renewed, or renewing; and are baptiſed to thoſe ends whereto baptiſme was by Chriſt inſtituted.

9. The Church doth rightly adminiſter baptiſm to all them, and to them alone, whom ſhe ought to repute in the number of the regenerate, or members of Chriſt.

10. Seeing alſo the infants of Chriſtians are of the Church, into which Chriſt will have all thoſe received and inrolled by baptiſm who belong unto him; and therefore baptiſm was ſubſtituted in the place of circumciſion, whereby (as well unto the infants, as unto the elder ſort, which did belong unto the ſeed of Abraham) juſtification, regeneration, and receiving into the Church was ſealed; and therefore no man can forbid water, that they ſhould not be baptiſed, who have received the holy Ghoſt purifying their hearts: thoſe infants then muſt neceſſarily alſo be baptiſed, who either are born in the Church, or come together with their parents to it.

11. As the promiſe of the Goſpel, ſo baptiſm being received unworthily, that is, before converſion, is ratified and profitable unto ſalvation to them that are penitent; and the uſe thereof, which was before amiſſe and unlawfull, is now become unto them right and lawfull.

12. Neither doth the wickedneſſe of the Miniſter make baptiſm void, or of no effect and force unto them, ſo that it be miniſtred into the promiſe and faith of Chriſt: and therefore alſo the true Church doth not baptiſe them who have been baptiſed of hereticks; but only muſt inform and inſtruct them with true doctrine concerning Chriſt and baptiſme.

13. And as the convenant once made with God, is alſo afterwards, after ſins committed, perpetually firme and of force to the repentant; ſo alſo baptiſme, being once received, confirmeth and aſſureth the repentant all their life time of remiſſion of ſins: and therefore neither ought it to be re-iterated, neither to be deferred untill the end of our life; as if it ſo only cleanſed men from ſins, if no ſins be committed after it is once received.

14. Neither yet are all thoſe who are baptiſed with water (whether they be of underſtanding or infants) partakers of the grace of Chriſt: for the everlaſting election of God, and his calling unto the kingdom of Chriſt is free.

15. Neither are all who are not baptiſed excluded from the grace of Chriſt; for not the want, but the contempt of the baptiſme ſhutteth men out of the convenant of God, made with the faithfull and their children.

16. And ſeeing the adminiſtration of the Sacraments is a part of the Eccleſiaſticall Miniſtery, they who are not called unto this, and eſpecially women, may not take upon them the power and authority to baptiſe.

17. Rites, which are patched by men to baptiſme; as hallowing of the water, tapers, exorciſms, chriſme, ſalt, croſſes, ſpettle, and ſuch like, are worthily reputed in the Church as a corruption of the Sacrament.

OF THE LORDS SUPPER.
ON THE 28. SABBATH.Queſt. 75. How art thou in the Lords Supper admoniſhed and warranted, that thou art partaker of that onely ſacrifice of Chriſt offered on the croſſe, and of his benefits?

Anſ. Becauſe Chriſt hath commanded me and all the faithfull to eat of this bread broken, and to drink of the cup diſtributed, in remembrance of him, with this promiſe adjoynedMat. 16.27, 28. Mark 14.22, 23.24. Luke 22.19, 20. 1 Cor. 10.16, 17. & 11.23, 24, 25. & 12.13.: Firſt, that his body was as certainly broken and offered for me on the croſſe, and his bloud ſhed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my ſoul is no leſſe aſſuredly fed to everlaſting life with his body, which was crucified for us, and his bloud which was ſhed for us, then I receive and taſte by the mouth of my body the bread and wine, the ſigns of the body and bloud of our Lord, received at the hand of the Miniſter.

The Explication.

The chiefe Queſtions concerning the Lords Supper, are: 1. What the Supper of the Lord is. 2. What are the ends thereof, or wherefore it was inſtituted. 3. What it differeth from Baptiſme. 4. What is the ſenſe and meaning of the words of the inſtitution. 5. What is the difference between the Lords Supper, and the Papiſts Maſſe, and why the Maſſe is to be aboliſhed. 6. What is the right uſe of the Supper. 7. What the wicked receive 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 d 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 bod , 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: becauſe Chriſt teſtifieth unto us by theſe ſignes, that hee doth as verily feed us with his body and bloud unto everlaſting life, as wee receive at the hand of the miniſter theſe the Lords ſigns; and this teſtification is directed to every one who receiveth the ſignes with a true faith: For wee ſo receive the ſignes at the miniſters hand, as that rather the Lord himſelf giveth them us by his miniſters.John. 4.1. Wherefore, Chriſt is ſaid to have baptiſed moe diſciples then John, when yet he did it by his Apoſtles, and other diſciples. Diſtinction of Chriſtians from infidels. That it might be a publick diſtinction or marke, diſcerning the Church from all other nations and ſects: For the Lord inſtituted and appointed his Supper for his diſciples, and not for others. Teſtification of our faith. That it might be our teſtification to Chriſt, and the whole Church; which is a publick confeſſion of our faith, and a ſolemn thankſgiving and binding our ſelves to perpetuall thankfulneſſe, and the celebration of this benefit: both which are proved by theſe words of Chriſt;Luke 22.19. 1 Cor. 11.26. Doe this in remembrance of me. This remembrance is taken, firſt for faith in the heart; then for thankſgiving and our publick confeſsion. To be a bond of the Churches aſſembly. That it might be a bond of the Churches aſſemblies and meetings: becauſe the Supper was inſtituted, that it ſhould be done and celebrated in a congregation, and that either great or ſmall. Therefore the Supper (as was ſaid before) is called aSynaxis. Mat. 20.27. 1 Cor. 11.33. Convent: and Chriſt expreſly commandeth, Drink yee all of this. Likewiſe Paul, When ye come together to eat, ſtay one for another. To be a bond of love among men. 1 Cor. 10.17. That it might be a bond of mutuall love and dilection: becauſe the Supper teſtifieth, that all who receive it aright, are made the members of Chriſt under one head: as alſo Paul ſaith, For wee that are many, are one bread and one body, becauſe we are all partakers of one bread. Now the members of one body mutually love one another.

The Lords Supper may not be celebrated by one onely.Of this which hath been ſpoken, we gather, that the Lords Supper ought not to be celebrated by one onely: 1. Becauſe it is a communion, and the ſigne of our communion; and a private ſupper is no communion. 2. Becauſe it is a ſolemne thanksgiving, and all ought to give thanks unto God: and by conſequent, hee that thinketh himſelf unworthy to communicate with others in the Lords Supper, doth withall confeſſe himſelfe not to be fit to give thanks unto God. 3. Becauſe Chriſt, together with his benefits, is not proper to any, but common to all: wherefore a private Supper maketh that good private, which ſhould be publick. 4. Chriſt called all his houſhold unto it, even Judas himſelfe: Therefore a private Supper is coutrary to Chriſts inſtitution. 5. That ſome abstain from coming to the Supper, it cometh of a certain evill and corrupt motion, either becauſe they will not communicate with others, or becauſe they think themſelves not worthy enough to approach unto this Table. But all are worthy, who beleeve themſelves to be deſivered by Chriſt from eternall damnation, and deſire to profit and goe forward in godlineſſe. In ſumme, if the Supper be received by one onely, that is done againſt the uſe, appellation, inſtitution, and nature of the Sacrament.

Object.An objection againſt that end which before as alledged to be principal in the Lords Supper. Chriſt, in the words of the inſtitution of the Supper, putteth, as the principall end of his Supper, his remembrance: Therefore the confirmation of faith muſt not be made the principall end of his Supper. Anſ. The reaſon followeth not to the deniall of a part, by putting the whole. For the remembrance of Chriſt is the whole, wherin is compriſed both our confeſſion, and our ſolemn bond to thankfulneſſe, and alſo the conſirmation of our faith. Wherefore, rather by inverting the reaſon, I thus inferre and conclude; becauſe the remembrance is the Supper, therefore it is the confirmation of our faith: and becauſe alſo Chriſt propoſeth unto us that ceremony or rite which muſt be unto us a remembrance of him, hee doth verily propoſe alſo a confirmation of our faith which is nothing elſe but a remembrance of Chriſt and his benefits. Ob. The holy Ghoſt confirmeth our faith: therefore the Supper doth not Anſ. The reaſon followeth not to the removing of an inſtrumentall cauſe, by the putting of a principall cauſe: as if a man ſhould ſay, God feedeth and nouriſheth us; therefore bread doth not. For the holy Ghoſt confirmeth indeed our faith, but by the word and ſacraments; as God feedeth and nouriſheth us, but by bread.

3. What the Supper differeth from Baptiſme.

ALthough the ſame benefits are imparted and ſealed unto us both in the Lords Supper, and in Baptiſm, to wit, a ſpirituall ingraffing into Chriſt, and a communion with him, and the whole benefit of ſalvation, whereof the Apoſtle ſpeaketh, ſaying; By one ſpirit are we all baptiſed into one body, 1 Cor. 12.13. and have been all made to drink into one ſpirit: Yet many and manifeſt are the differences of theſe ſacraments; for the Supper differeth from Baptiſme, In ceremonies. In ceremonies or externall rites. In ſignification of ce emonies. The ſame thing is ſealed in baptiſm and the Supper; but the meanes of ſealing is diverſe. In the ſignification of the ceremonies. For albeit it is the ſame participation of Chriſt; namely, both the waſhing away of ſins by the bloud of Chriſt, which is repreſented in baptiſme; and eating and drinking of the body and bloud of Chriſt, which is confirmed unto us in the Supper: yet notwithſtanding that ſignification of our new birth is ſealed by the dipping of our body into the water of baptiſme; and this of our maintenance and preſervation is depainted and ſealed by the eating and drinking of bread and wine in the Supper. And therefore the thing ſignified of the ſacraments is not divers; becauſe it is the ſame, To be waſhed with the bloud of Chriſt, and, To drink the bloud of Chriſt. But the manner of ſignifying one and the ſame thing is divers. In ends. In their proper ends: Baptiſme is a covenant made betweene God and the faithfull; the Supper is a ſigne of the continuing of that covenant. Or, Baptiſme is a ſigne of regeneration, and of our entrance into the Church and covenant of God; the Supper is a ſigne of their foſtering, abiding, and preſervation, who are once entred into the Church. The new man muſt firſt be born by the ſpirit of Chriſt, and the ſigne of this renewing or regeneration is baptiſme; afterwards, when he is once renewed and born again, hee muſt be foſtered and nouriſhed by the body and bloud of Chriſt, the ſigne of which nouriſhing is the Supper. Briefly, in baptiſme God confirmeth us of our receiving into the Church; in the Supper, of his continuing and increaſing his benefits unto us. In the mean time, it is one and the ſame Chriſt who both regenerateth, and nouriſheth us to eternall life. In manner of uſing. In the manner of uſing them. To the lawfull uſe of baptiſme regeneration ſufficeth: therefore it agreeth to all whom the Church reputeth regenerate; as, all elder perſons profeſſing faith and repentance, and infants born in the Church. But the Supper requireth farther the triall of the faith of the receivers, the remembrance of the Lords death, and thankſgiving.Luke 22.19. 1 Cor. 11.18. Doe this in remembrance of me. Shew forth the Lords death till he come. Let a man examine himſelf. Baptiſm therefore is due to the whole Church, that is, as well to infants as elder perſons; the Supper onely to elder perſons, who can prove themſelves, and ſhew forth the Lords death. In order of receiving. In the order of receiving them: For baptiſm muſt goe before, and the Supper follow: that is, the ſacrament of the Supper muſt not be given, but to them who are baptiſed; and not to them neither preſently after baptiſme, but after they have made confeſſion of their faith and repentance. Whereupon, in the ancient Church, after the ſermon, were diſmiſſed ſuch as were excommunicated, likewiſe thoſe that were poſſeſſed or troubled with an evill ſpirit, and the Catechumens, that is, ſuch as did not yet underſtand the grounds and principles of religion, or were not as yet baptiſed. So of old, they who were not yet circumciſed, were not admitted to the ſacrifices or ceremonies. Now, if they who were baptiſed, before they have made confeſſion of their faith and repentance, are not as yet to be admitted unto the Supper: much leſſe are they, who, being baptiſed, live after the manner of ſwine and dogs. In order of receiving it ſelfe: which of baptiſm is but once, of the Supper often. In the receiving it ſelfe: Wee muſt often celebrate the Supper, becauſe we muſt often ſhew forth the Lords death; for it was therefore inſtituted, that in it ſhould be made publick remembrance, recounting, and ſhewing of Chriſts death: alſo the confirmation of our faith concerning the eternall continuance of the covenant (which confirmation is by the Supper) is often neceſſary; and therefore the Supper is often to be reiterated, as alſo the eating of the Paſchal lamb, prefiguring this Supper, was for this cauſe yeerly reiterated. But baptiſm is not to be reiterated, but once only to be received in our life time; even as circumciſion of old was but once received: and baptiſm is therefore not to be reiterated, both becauſe wee have no commandement to this purpoſe, and alſo becauſe it is a ſigne of our receiving into the Church and covenant of God; for the covenant once made, is not againe undone or made void to thoſe that repent, but remaineth ratified and firme for ever: For the gifts and calling of God are without repentance: and wee by repentance after our falls enter not a new league with God, but renew and reſtore an old. Hereof it is that Chriſt himſelfe ſaith of the Supper;Luke 22.19. 1 Cor. 11.26. Doe this, as often as yee ſhall drink it, in remembrance of me. And the Apoſtle, As often as ye ſhall eat this bread, and drink this cup, ye ſhew the Lords death till hee come. Rom. 9.3. But of baptiſm the ſame Apoſtle teacheth, As many as have been baptiſed into Chriſt Jeſus have been baptiſed into his death. And Chriſt pronounceth,Mark 16.16. He that ſhall beleeve and be baptiſed, ſhall be ſaved.

Queſt. 76. What is it to eat the body of Chriſt crucified, and to drink his bloud that was ſhed?

Anſ. It is not only to imbrace by an aſſured confidence of mind the whole paſſion and death of Chriſt, and thereby to obtain forgiveneſſe or ſins and everlaſting lifeJoh. 6.35, 40, 47, 48, 50, 51, 53, 54.: but alſo by the holy Ghoſt, who dwelleth both in Chriſt and us, ſo more and more to be united to his ſacred bodyJoh. 6.55, 56., that though he be in heavenCol. 3.1. Acts 3.21. 1 Cor. 11.26., and we in earth, yet nevertheleſſe are we fleſh of his fleſh, and bone of his bonesEpheſ. 5.30. & 3.16. 1 Cor. 6.15. 1 John 3.24. and 4.13.: and as all the members of the body are by one ſoule, ſo are we alſo quickned and guided by one and the ſame SpiritJoh. 6.57. & 15.1, 2, 3, 4, 5, 6. Eph. 4.15, 16..

The Explication.

THis queſtion expoundeth and declareth the thing ſignified in the Sacrament. The eating of Chriſts fleſh, and drinking of his bloud, is not corporall,What it is to eat the fleſh of Chriſt. but ſpirituall; and compriſeth, 1. Faith of Chriſts paſſion and death. 2. An apprehenſion of remiſsion of ſinnes and eternall life through faith. 3. Our union with Chriſt by the holy Ghoſt dwelling in Chriſt and in us. 4. The benefit of his quickning by the ſame ſpirit. Wherefore, to eate the fleſh of Chriſt, and drink his bloud, is, to be received into favour with God for Christs merit, to receive remiſsion of ſinnes, and be reconciled to God by the ſame faith, to have the Sonne of God, who aſſumed mans nature, and united it perſonally unto him, dwelling in us, and coupling us unto himſelfe and his aſſumed nature, by pouring into us his Spirit, through whom he regenerateth us, and reſtoreth light in us, righteouſneſſe and life eternall, ſuch as is eminent in his aſſumed manhood. More briefly, to eate, is, 1. To beleeve. 2. To receive remiſsion of ſins by faith. 3. To be united to Chriſt. 4. To be made partakers of the life of Chriſt, or to be made like, and conformed unto Chriſt by the holy Ghoſt, who worketh the ſame things in us and in Chriſt. This eating is our communion with Chriſt, which the Scripture teacheth, and which we profeſſe in the Creed: namely, a ſpirituall union with Chriſt, as members with the head, and branches with the vine. Chriſt teacheth us this eating of his fleſh, John 6. and confirmeth it in the Supper by externall ſignes. Thus did the ancient Fathers, Auguſtine, Euſebius, Nazianzen, Hilary, and others expound the eating of Chriſts body, as hereafter ſhall appeare. Wherefore the opinions of Papiſticall Tranſubſtantiation, of a corporall preſence, and of eating Chriſts body in the bread with the mouth (which many defend) are not grounded on the words of the Supper, which promiſe the eating of Chriſts body.

Queſt. 77. Where hath Chriſt promiſed, that hee will as certainly give his body and bloud ſo to be eaten and drunken, as they eat this bread broken, and drink this cup?

Anſ. In the inſtitution of his Supper, the words whereof are theſe1 Cor. 11.23, 24, 25. Matth. 26.26, 27, 28. Mark 14.22, 23, 24. Luk. 22.19, 20; Our Lord Jeſus Chriſt, in the night that hee was betrayed, took bread: and when he had given thanks, hee brake it, and ſaid, Take, eat, this is my body which is broken for you: this doe you in remembrance of me. Likewiſe alſo hee took the cup, when he had ſupped, and ſaid, This cup is the new Teſtament in my bloud: this doe, as often as ye ſhall drink it, in remembrance of mee. For as often as ye ſhall eat this bread, and drink this cup, ye ſhew the Lords death till bee come. This promiſe is repeated by S. Paul, when he ſaith1 Cor. 10 16, 17. This cup of thankſgiving wherewith wee give thanks, is it not the communion of the bloud of Christ? For we that are many, are one bread, and one body, becauſe we all are partakers of one bread.

The Explication.

THe inſtitution of the Lords Supper doth confirme unto us by evident reaſons, what is the true and ſaving communion of Chriſts body and bloud: and therefore the true ſenſe and meaning of the words of the inſtitution is diligently to be conſidered. The holy Evangeliſts, Matthew, Marke, and Luke, do moſt eſpecially of all others deſcribe the inſtitution of the Lords Supper: and beſides them, the Apoſtle ſo declareth it no leſſe plainly in his Epiſtle to the Corinthians. The words of them all are theſe:

Matthew, Chap. 26.26. &c.

As they did eat, Jeſus took the bread, and when hee had given thanks, hee brake it, and gave it to the diſciples and ſaid, Take, eat, this is my body. Alſo hee took the cup, and when he had given thanks, he gave it to them, ſaying; Drink ye all of it: For this is my bloud of the new Testament, that is ſhed for many for the remiſsion of ſins.

Mark, Chap. 14.22. &c.

As they did eat, Jeſus took the bread, and when hee had given thanks, he brake it, and gave it to them, and ſaid, Take eat this is my body. Alſo hee took the cup, and when hee had given thanks, gave it to them and they all drank of it: and hee ſaid unto them, This is my bloud of the new teſtament, which is ſhed for many.

Luke, Chap. 22.19. &c.

And hee tooke bread, and when he had given thanks, he brake it, and gave it to them, ſaying This is my body which is given for you; doe this in remembrance of mee. Likewiſe after ſupper hee took the cup, ſaying, This cup is the new Testament in my bloud, which is ſhed for you.

Paul, 1 Cor. 11.23, &c.

I have received of the Lord that which alſo I have delivered unto you; to wit, that the Lord Jeſus, in the night that he was betrayed, took bread: And when he had given thanks, hee brake it, and ſaid, Take, eat, this is my body which is broken for you: this do yee in remembrance of mee. After the ſame manner alſo he took the cup, when he had ſupped, ſaying, This cup is the new Teſtament in my bloud; this doe as oft as ye drink it, in remembrance of me: For as often as yee ſhall eat this bread, and drink this cup, yee ſhew the Lords death till he come.

The words of the Apoſtle wee will briefly expound, and then wee will demonſtrate our opinion in this point by true and firm arguments in the Queſtion of Catechiſme immediatly following.

The Lord Jeſus.] This is the Authour from whom it is intituled the Lords Supper: wee muſt therefore obſerve what the Lord did, Lib 2. Epiſt. 3. ſaid, and preſcribed, as Cyprian well warneth us: If chriſt alone be to be heard, wee must not attend or regard what any man before us hath thought meet to be done, but what Christ (who is before all) firſt did perform.

In the night that hee was betrayed.] This circumſtance is ſpecified by the Apoſtle, to give us to underſtand, that Chriſt would at the laſt Supper of the Paſſeover inſtitute this his Supper, to ſhew, 1. That now an end was made of all the old ſacrifices, and hee did ſubſtitute a new Sacrament which ſhould ſucceed, and ſhould from henceforth be obſerved (that Paſchal Sacrament being finally aboliſhed) and which ſhould ſignifie the ſame thing, difference onely of time excepted. For the Paſchal lamb ſignified Chriſt which ſhould come, and ſhould be ſacrificed: The Supper, Chriſt already ſacrificed. Object. But when the Supper was instituted, Christ was yet to be ſacrificed. Anſw. But then was at hand the offering up and ſacrificing of Chriſt: For, a few houres after hee was ſacrificed, and the Supper was from that time forward to ſignifie Chriſt ſacrificed. 2. That hee might ſtirre up in his diſciples and in us greater attention and marking of the cauſe for which hee did inſtitute it, and that wee might understand how earneſtly Christ would have this Supper to be commended unto us: ſeeing hee did nothing before his death, but that which was of moſt weight and moment. Therefore did hee in the very point or inſtant before his death inſtitute it, to be as it were the teſtament and laſt will of our Teſtatour. Briefly, this clauſe Paul addeth, that we may know, that Chriſt inſtituted this Supper for a memoriall of himſelf now ready to die.

He took bread.] That is, unleavened or not leavened bread, which then they did eat of at the table in that feaſt of the paſſeover, which admitted no leavened bread. The inſtitution of the Supper and unleavened bread did concurre then together, and fall our by an accident; and therefore this circumſtance properly pertaineth not to the Supper (as neither the evening doth, at what time it was inſtituted) neither can a neceſſity of unleavened bread for this uſe be hence inforced, neither would Chriſt hereon preſcribe any certain manner of baking bread for the Lords Supper. Yet notwithſtanding, the bread of the Lords Supper differeth in uſe from common bread, becauſe this is taken for the nouriſhment of the body; but that for the food and nouriſhment of the ſoul, that is, for the confirmation of our faith and union with Chriſt. And here we are to note, that hee is ſaid to have taken bread from the table; to wit, with his hand: hee took not his body therefore, neither took hee his body in the bread, with the bread, or under the bread, ſave only ſacramentally: for his body lay not on the table, but ſate down thereat.

Bleſsing and thankſgiving are all one in the Supper. When hee had given thanks.] Matthew and Mark ſay of the bread, When hee had bleſſed; of the cup, When he had given thanks: Luke and Paul ſay of the bread, When he had given thanks: Wherefore, To bleſſe, and to give thanks, both ſignifie one thing: neither can the myſtery of Popiſh magicall conſecration be cloaked under theſe termes. Chriſt therefore bleſſed, that is, he gave thanks; namely, to his Father (not to be bread) for ſpirituall bleſſings, I meane, for the ſatisfying of ſoules: that his office being now performed and finiſhed on earth (his laſt act yet remaining to be done) the time of his dying for the redemption of the elect was at hand: that thus it had pleaſed the Father to redeem mankind; or that the typicall Paſſeover was aboliſhed, and the ſignified Paſteover was now exhibited, and a memoriall of him was to be ſigned to the Church: or laſtly, hee gave thanks for the admirable and wonderfull gathering and preſerving of the Church.

Hee brake it.] That is, hee brake the bread which hee took from the table, and diſtributed the ſame, being one among many: not any other inviſible thing hidden in the bread. He brake not his body, but the bread, as Saint Paul ſaith, The bread which hee brake, &c. Now he diſtributed the bread, being one, among many; becauſe wee that are many are one body. But the cauſe for which he brake this bread, was to ſignifie, 1. His paſſion, and the ſeparation of his body from his ſoule.Two things ſignified by the breaking of the bread. 1 Cor. 10.16. 2. The communion of many with his own body, and their bond of union and mutuall love. The bread which we breake, is it not the communion of Chriſt? For wee that are many, are one bread, and one body. Wherefore, the breaking of bread is a neceſſary ceremonie, both in reſpect of the ſignification, Poure cauſes why this ceremony is to be retained. and in reſpect of the confirmation of our faith: and therefore is this ceremony alſo to be retained, 1. Becauſe Chriſt hath commanded it; Doe this. 2. Becauſe of the authority and example of the Church planted in the Apoſtles time, which from the rite of breaking, termed the whole action, Breaking of bread. 3. For our own comfort; that we may know the body of Chriſt to have been as certainly crucified for us, as we ſee the bread to be broken unto us. 4. That the opinions of Tranſubſtantiation and Conſubſtantiation may be pulled out of mens minds.

Take, eat.] This commandement belongeth to the diſciples, and to the whole Church of the new Teſtament: Whence it is cleer and manifeſt, 1. That the Popiſh Maſſe, wherein the prieſt giveth nothing to the Church to be taken and eaten, is not the Supper of the Lord, but a private ſupper of him that ſacrificeth, and a meer ſtage-play. 2. That wee muſt not be idle beholders of the Supper, but religious receivers of it. 3. That the Lords Supper is not to be celebrated but in an aſſembly or congregation where there are ſuch as receive and eat. 4. That the Supper is a ſigne of grace in reſpect of God, reaching out unto us his benefits to be apprehended with a ſtrong faith, even as we receive the ſigne with our hand and mouth.

This is my body.] This, that is, this bread. Object. Then ſhould it have been ſaid, Theſe Greek pronouns cannot be expreſſed with the like Engliſh particles, becauſe the words, BREAD and BODY, being of divers genders in Greek, the Greek pronouns alſo are divers, when as in Engliſh our particle THIS ſerveth for words of all genders. 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . Anſ. 〈 in non-Latin alphabet 〉 is as much as if he had ſaid, This thing which I have in my hand: now that was bread. And that it is ſo to be underſtood, is proved by theſe reaſons: 1. Chriſt took nothing but bread: he brake bread, and gave bread to his diſciples to eare. 2. S. Paul ſaith expreſly, The bread which he brake, is it not the communion of the body of Christ? 3. Of the wine it is ſaid, This cup is the new Testament in my bloud. Wherefore, after the ſame manner it is ſaid, This, that is, this bread is my body, which is broken and delivered unto death for you. The literall ſenſe, if it be properly taken, can be no otherwiſe underſtood then thus; The ſubſtance of this bread is the ſubſtance of my body. But ſo to underſtand it is an undoubted abſurdity: for bread is a maſſe without life, baked of corn, and not united perſonally to the Word: but the body of Chriſt is a living ſubſtance, born of the Virgin, and united perſonally to the Word: Chriſt therefore calleth the bread his body, meaning,Cont. Adim. c. 12. the ſigne of his body, by a ſacramentall Metonymie attributing the name of the thing ſignified to the ſigne, becauſe he appointeth this bread to be ſigne and ſacrament of his body, as Auguſtine himſelf interpreteth: The Lord doubted not to ſay, This is my body, when he gave the ſigne of his body. Wherefore, far be it from us, that we ſhould ſay, that Chriſt took bread viſibly, and his body inviſibly in the bread. For it is to be obſerved, that he ſaith not, In this is my body: Or, This bread is my body inviſible: But, This bread is my body, true, and viſible, which is given for you. Moreover, theſe are the words of the promiſe added to this ſacrament, to teach us what the bread is in this uſe, to wit, the body of Chriſt; that is, what Chriſt exhibiteth and imparteth to the receivers of this bread, and beleevers of this promiſe; even his body, or that fleſh which in the Goſpel hee promiſed to give for the ſalvation of the world. For this is no diverſe promiſe from that hee delivered in the ſixth of John, John 6.51. but every way the ſame concerning his fleſh quickning us, and the eating thereof profitable to ſalvation: Only here the ſacramentall rite is adjoined, wherewith the promiſe is adorned and ſealed; as if he ſhould ſay, In the Goſpel I promiſed life eternall to all that eat my fleſh and drink my bloud; now I confirme and ratifie this my promiſe with an outward ceremony, that henceforth they which beleeve this promiſe, and feed on this bread, may undoubtedly be perſwaded and aſſured, that they verily eat my fleſh, which was given for the ſalvation of the world, and have life eternall. By this promiſe therefore this bread is made the ſacrament and ſigne of Chriſts body, and Chriſts body is made the thing ſignified by this ſacrament:The union of the ſigne & the thing ſignified in the Sacrament. and theſe two (I mean, the ſigne, and the thing ſignified) are united in this ſacrament, not by any naturall copulation, or corporall and locall exiſtence one in the other; much leſſe by tranſubſtantiation, or changing one into the other: but by ſignifying, ſealing, and exhibiting the one by the other; that is, by a ſacramentall union, whoſe bond is the promiſe added to the bread, requiring the faith of the receivers. Whence it is cleer, that theſe things in their lawfull uſe are alwayes jointly exhibited and received, but not without faith of the promiſe, viewing and apprehending the thing promiſed, now preſent in the Sacrament: yet not preſent or included in the ſigne, as in a veſſell containing it; but preſent in the promiſe, which is the better part, life, and ſoul of the ſacrament. For they want judgement, who affirme, that Chriſts body cannot be preſent in the ſacrament, except it be in, or under the bread: as if (forſooth) the bread alone, without the promiſe, were either a ſacrament, or the principall part of a ſacrament.

Which for you] my diſciples; that is, for 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 〈 in non-Latin alphabet 〉 . Greek andBerith. 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. 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 verilyMatt. 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 baptiſmEpheſ. 5.26.: ſo neither is the bread of the Lords Supper the very body of Chriſt1 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 GhoſtGen. 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:E iſt. 23. ad Bonif •• . 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 is with, in, or under the bread, they adde unto the words of Chriſt, and depart from true ſimplicity: For if that which Chriſt ſaid is ſimply to be retained, and that not to be admitted which he ſaid not; then may we not ſay, The bread is both bread and the body of Chriſt: but ſimply this only, The bread is the body of Chriſt. For he ſaid not, My body is with, or in, or under the bread; or, The bread is both bread, and my body together: neither addeth he, as theſe adde of their own, really, ſubstantially, corporally; but he uttereth theſe bare words of the bread, This is my body. Neither have the Tranſubſtantiaries their opinion drawn from the words of Chriſt ſimply underſtood, namely, that of the bread is made the body of Chriſt, or, the bread is changed into the body of Chriſt: for this is their own forgery and invention. For Chriſt ſaid not, that the bread was now made, or was a making, or ſhould be made; but ſimply ſaid, The bread is my body, where no change could come between: ſo that the words of Chriſt be ſimply underſtood. Therefore falſly do they perſwade the people that they ſimply reſt on the propriety of Gods word, when as manifoldly and moſt farre they ſwerve and depart from it.

The true interpretation of Chriſt. words.We Proteſtants retain the words of Chriſt without adding or altering; to wit, that the bread is the body of Chriſt, and indeed, the true and viſible body which was given for us. But becauſe theſe words literally taken, would admit a ſenſe repugnant to the truth of Chriſtian faith (for if bread were properly Chriſts body, it would follow, that bread was crucified for us) therefore we affirm, that in Chriſts words a convenient meaning muſt be inquired after; that is, Chriſts words muſt be underſtood ſacramentally: namely, that the bread is called Chriſts body, becauſe it is a ſigne of Chriſts body; the cup, or wine in the cup is called Christs bloud, becauſe it is a ſign of Chriſts bloud; the cup is alſo called the new Teſtament, becauſe it is a ſigne of the new Teſtament; even as baptiſm is termed a waſhing away of ſins, and a laver of new birth, becauſe it is a ſigne of both theſe, which are wrought properly by the bloud and ſpirit of Chriſt. The true ſenſe therefore and naturall interpretation of Chriſts words is, This is my body which is given for you: that is, This bread broken by me, and given to you, is a ſigne of my body delivered to death for you, and an authentick ſeal of your conjunction with me; ſo that he which ſhall beleeve, and eat this bread, he truly and really after a ſort eateth my body. Here therefore to the ſigne is attributed the name of the thing ſignified, both for the conjunction which the thing ſignified hath, in the right uſe of the Supper with the ſigne: and alſo for the proportion which the ſigne hath with the thing ſignified.

In this expoſition we are not led and over-ruled by Philoſophy and humane reaſon (as our adverſaries traduce us, and bear the world in hand we are) but we obſerve thoſe rules by which, in the joint conſent of all ſound wiſe men, wee are to cenſure the interpretation of any Scripture whatſoever: namely by the analogie and rule of faith: by the nature of the thing or ſubject: by the teſtimonies of Scripture which teach the ſame thing. Three rules w ereby we may judge of the interpretation of Scripture. For by help of theſe three rules, the naturall ſenſe of Scripture is wont to be examined, as often as neceſſity driveth us from the letter to the ſenſe and meaning. 1. That no interpretation be received diſſonant from the rule of faith, or repugnant to any article thereof, or any commandement of the Decalogue, or any expreſſe teſtimony of Scripture: for the ſpirit of truth is not contrary to it ſelf. 2. That the ſenſe derived out of words ſignifying any thing, have a congruity with the nature of the thing ſignified by the words, as in this preſent ſubject of the Supper whereon wee inſiſt; when any queſtion or doubt is moved therein, we are to enquire, ſeeing it is a Sacrament, how the Scripture elſe-where ſpeaketh of Sacraments, and of the Supper it ſelfe. 3. That other like places be weighed and conſidered, by which it is either manifeſt and granted, or may be demonſtrated by ſome circumſtance, that they contain the ſame doctrine concerning the ſame thing, which is contained in the place in controverſie. For if we be fully reſolved of the meaning of any cleerer and uncontroverſed place, we ſhall alſo be reſolved of the ſenſe of the place in controverſie, if the ſame thing be delivered in both. So then it is out of doubt, that that meaning of the words of the Supper which is agreeable with theſe rules, is true: and thoſe untrue which diſagree from them. But this our conſtruing and interpretation (which indeed is not ours, but the doctrine of Chriſt himſelf, his Apoſtles, and all orthodox or right-beleeving antiquity) doth every way ſute with theſe rules: wherefore undoubtedly it is moſt true, and beſt beſeeming the truth of the Goſpel. Now let us come to the arguments by which wee prove our interpretation to be true: they are of four ſorts; 1. Some are taken out of the text it ſelf, and circumſtances of the inſtitution of the Lords Supper. 2. Some are taken from the nature of the thing or ſubject; that is, by underſtanding the ſpeech, as the thing it ſelf doth bear and ſuffer: namely, according to the nature of all Sacraments. 3. Some are drawn from an analogie of the articles of our faith, or from a conference of places or parts of Chriſtian doctrine. 4. Some are taken from other like places of Scripture, where the ſame thing is delivered in ſuch words as are manifeſt, and whereof there is no controverſie.

1. The first ſort of arguments taken out of the text and circumſtances of the institution of the Lords Supper.

He ſate down.1. CHriſts humane nature, at the firſt celebrating of the Supper, by a corporall kind of placing, ſate in his proper place at the table, and now is in heaven: wherefore then it was not, neither is it now corporally in the bread, or in the place of the bread.

He took bread.2. Chriſt at the firſt Supper took not into his hands, nor brake his body, but bread: wherefore bread is not properly and really the very body of Chriſt.

This is my body.3. Chriſts body was born of a virgin: But bread is made of meal: therefore it is not really Chriſts body.

4. Chriſt ſaid of the viſible bread being broken, This is my body; and of the viſible cup being diſtributed unto his diſciples, This cup is the new Teſtament in my bloud: Therefore the Papiſts retain not the letter, when they ſay, My body is contained under the forms of bread and wine: nor the Ubiquitaries, when they thus ſpeak, My body is in, with, under this bread: and much leſſe when both of them ſay, My inviſible body, contained under this form, or under this bread, is my body. For both of them do not only manifeſtly decline from the letter to a gloſſe of their own; but ſhamefully pervert Chriſts words in the former gloſſe, as if it were written, My body is under this: and in the later they father on Chriſt a childiſh tautologie, or repetition of the ſame thing; as if he had ſaid, My body is my body.

Which was given for you.5. Chriſts body which we eat in the Supper was delivered to death, and crucified for us: But bread was not given and crucified for us: Therefore bread is not properly and really the body of Chriſt.

This cup is the new Teſtament.6. As the cup is the new Teſtament, ſo the bread is the body of Chriſt: The cup is the new Teſtament ſacramentally (as before hath been ſhewed, and now may be farther proved by this reaſon; The new Teſtament properly is not drunk with the mouth, but beleeved with the heart: but the cup is drunk with the mouth: therefore the cup cannot properly be the new Teſtament.) Therefore the bread is Chriſts body in the ſame ſenſe, to wit, ſacramentally.

7. If the bread be properly Chriſts body, and the cup his bloud, it muſt needs be, that in the firſt Supper the bloud was ſeparated from Chriſts body, and that now both of them be given us apart, as they are ſignes apart: But neither in the firſt Supper was the bloud then without the body, neither is the body now given without bloud (for then Chriſt was not yet dead, and now he dieth no more:) Therefore the bread is the body, and the cup the bloud of Chriſt, not properly, but ſacramentally.

8. That which Chriſt himſelf did eat and drink, was not properly his body and bloud; elſe ſhould hee have eaten and drunken himſelfe: But hee did eat of that bread, and drink of that cup; for he ſaith, I will drink no more of the fruit of the vine: Mark 14.25. and Chryſoſtome commenting hereon, ſaith, Hee alſo drank of the cup, Hom. 83. in Mark. lest hearing thoſe words, they ſhould ſay, What? Doe wee then drink bloud, and eat fleſh? and ſo be troubled. For when hee first made mention of this kind of eating and drinking, many took offence for the words ſake onely: Therefore, lest this ſhould then alſo happen, hee himſelfe first did eat and drinke, that ſo hee might lead them with a quiet repoſed mind to the communion of the myſteries. The bread therefore and the cup are not properly Chriſts body and bloud, but ſacramentally.

Doe this in remembrance of mee.9. Remembrance is not of things corporally preſent, but of things abſent: Chriſt inſtituted this ſacrament to be celebrated in remembrance of him: Therefore Chriſt is not corporally preſent in the bread or ſacrament.

Doe this.10. Either Chriſt with his body is not ſubſtantially in the bread or forme of bread, or the Supper is not to be any more celebrated: (For the Apoſtle biddeth us eat of this bread, and drink of this cup, and ſhew forth the Lords death till he come:) But queſtionleſſe, the celebration of the Supper is not yet to be intermitted, but ought to be continued unto the end of the world: Chriſt therefore is not yet come, neither is he corporally in the bread, or form of bread.

11. As the bread was the body of Chriſt in the firſt Supper, and the diſciples did eat Chriſts body; ſo and no otherwiſe the bread is now Chriſts body, and wee eat Chriſts body; for our Supper is no other then the Supper of the diſciples was: But in the firſt Supper the bread was not eſſentially Chriſts body, neither did the diſciples eat Chriſts body with their mouthes in the bread, or in the form of bread; for Chriſt corporally and viſibly ſate at the table with his diſciples, and ſuffered no change the whole action throughout: Therefore now alſo the bread is not eſſentially Chriſts body, neither do we eat Chriſts body with our mouthes in the bread, or in the form of bread.

2. The ſecond ſort of arguments which are taken from the nature of the Sacraments.

1. THe very manner and form of ſpeaking yeeldeth us a firm and ſtrong argument. Bread is the body of Chriſt: But bread is not in his own proper ſubſtance his body (for by reaſon hereof have they invented Tranſubſtantiation and Conſubſtantiation): Therefore it is a figurative ſpeech, even ſuch a one as is uſuall unto ſacraments, and is afore declared in the inſtitution of the Supper.

2. In all ſacraments, when the name or properties of the things ſignified are attributed unto the ſignes, there is not ſignified the corporall preſence of the thing in the ſignes; but firſt, a ſimilitude of the things with their ſignes, and a ſealing of them by their ſignes; then a conjunction and union of the things with their ſignes in the right uſe: But in this Sacrament Chriſt attributeth the names of the things ſignified (his body and bloud) to the ſignes (the bread and wine) ſaying, This is my body: This is my bloud: Therefore there is not thereby ſignified a corporall preſence of his body.

3. The nature of all ſacraments is, that the ſigns be underſtood and taken corporally, that the things ſignified muſt be underſtood and taken ſpiritually; and that the viſible things be not the things ſignified, but only ſignes and pledges of them.

4. Sacramentall phraſes and termes are ſacramentally to be underſtood: Theſe words of the Supper, This is my body, This is my bloud, are ſacramentall phraſes; for they ſignifie the Sacrament, and attribute the names of the things ſignified to the ſignes: Therefore they are to be underſtood ſacramentally. Object. There is no figurative ſpeech expreſſed in the words of the Supper: Therefore wee may not ſo interpret them. Anſw. The Antecedent is falſe: for Chriſt himſelfe adjoined a ſacramentall declaration immediately on them, ſaying, Doe this; that is, eat this bread, and drink this cup: in remembrance of me; that is, that therby ye may be certified and aſſured, that my body was given, and my bloud was ſhed for you, and given to you to be meat and drink unto life eternall. Again, This cup is the new Teſtament in my bloud; that is, the ſeale of the new Teſtament, and promiſe of grace now fulfilled in my bloud.

5. Whatſoever is not promiſed in the Goſpel, that cannot be ſealed unto us by the Supper; for ſacraments confirm, exhibite, promiſe, ſeal no other thing then the word doth; whence they are termed viſible promiſes, and viſible words: In the Goſpel is promiſed no corporall eating;Joh. 6.62, 63. nay, it is peremptorily reproved and condemned by Chriſt in the Goſpel by two arguments: 1. Becauſe not long after hee would exalt his body into heaven, and remove it far from the Jews mouthes. 2. Becauſe the corporall eating of his fleſh profiteth nothing. Neither doth he there diſtinguiſh the eating of him into a groſſe and a 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 is, The waſhing by the bloud of Chriſt; in the Supper, The body and bloud of Chriſt. Anſ. The thing is not diverſe: becauſe it is the ſame, To be waſhed by the bloud of Chriſt, and, To drink the bloud of Chriſt: as we have heretofore proved. But the manner of the ſignifying one and the ſame thing is diverſe: that is, there is a diverſe ſimilitude of one and the ſame thing ſignified by the ſignes, or one and the ſame thing hath a diverſe ſimilitude or proportion: Therefore, as in Baptiſme, ſo in Circumciſion likewiſe and the Paſſeover, is promiſed a ſpirituall thing, not a corporall; and ſo alſo here in the Lors Supper.

3. The third ſort of Arguments, which are deduced from the analogie of faith.

1. FIrme and ſtrong reaſons are drawne from the Article, which is concerning the truth of Christs humane nature. Chriſt took a humane nature, like unto us in all things, ſinne only excepted, and retaineth the ſame through all eternity, for our comfort and ſafety: but humane nature is neither infinite, neither can it be in moe places at once, nor viſible and inviſible both together. For, it is proper unto the Deity only, which is unmeaſurable, to be eſſentially in many, or in all places at once, according to that ſaying of Scripture:Jerem. 23.24. Am not I he which fill heaven and earth? and by this very attribute or property God is diſtinguiſhed from all creatures. Now, the God-head it ſelfe cannot at the ſame time be both viſible and inviſible, finite, and infinite, but in its own ſubſtance remaineth alwayes inviſible, incomprehenſible and infinite, elſe could it not be unchangeable. We may not therefore imagine, that when Chriſt ſaid, This is my body, his body then ſate both viſible to them at the Table, and yet was inviſible alſo in the bread: or that now it is both viſibly converſant in heaven, and inviſibly contained in the bread.

2. From the Article of Aſcenſion: Chriſt aſcended truly; that is, was in his body viſibly and locally taken up into heaven, ſo that his body remained not, nrr now remaineth on earth, but in heaven, whence he ſhall viſibly returne to judgement. He is not therefore in the bread. Or thus we may urge the reaſon: Chriſts body is finite, as being a true body. But it is now in heaven: Therefore Chriſts body is not in While they beheld him, he was taken up. Acts 1.9. Coloſ. 3.1. Seek the things which are above, where Christ is. The Major alſo is evident. For if the true and very body of Chriſt be infinite, it is on earth, was no true body of Chriſt, but apparent and phantaſticall: becauſe it cannot agree, no not to the God-head it ſelfe, to be at one time finite and infinite, ſenſible and inſenſible: and ſo all thoſe things which are ſpoken of Chriſt in the Articles of our Beliefe, ſhould not have been done indeed, but only ſhould have ſeemed and appeared to be done; and ſo we ſhould as yet remain in death. Now here are two things to be noted: 1. That by the argument drawn from the aſcenſion, Chriſts body is not cleane taken out of the Supper, as ſome cavill, but only out of the bread. For the diſtance of heaven and earth only hindereth the exiſtence of Chriſts body, both in heaven and in the bread together, but not his preſence in the Supper to be ſpirituall eaten by faith. For our faith in the word of the promiſe, annexed to the bread and wine, beholdeth and imbraceth the body and bloud of Chriſt, and all his benefits there preſent. 2. That the Argument of the Aſcenſion (not done, but together with the former Argument of the truth of his humane nature) overthroweth the opinion of a corporall preſence of Chriſt in the bread. For if Chriſts humane nature might be every-where, or preſent in many places; his Aſcenſion could not hinder, but that he might at once be both in heaven and in the bread. But whereas the humane nature is finite, not preſent in many places, nor every-where: hence it is, that the Argument, borrowed from the Article of his Aſcenſion, preſſeth moſt powerfully; and, as in the firſt Supper, the conſequence derived from the property of his humane nature thus; Christs body ſits at the Table, Therefore it is not in the bread, or in the mouth of his Diſciples, is ſound and good: ſo now we neceſſarily conclude out of the truth of his Aſcenſion thus; Chriſts body is in heaven, Therefore it is not in the bread, or elſewhere on earth. Object. It is humane reaſon alone that judgeth Chriſts corporall preſence in the bread contrary to theſe Articles of faith: Therefore they are not indeed contrary. Anſw. We deny the Antecedent. For not reaſon onely, but the Chriſtian faith, and Gods Word reacheth us, that Chriſts body is a true humane and finite body, and not converſant at once in all, or many places; and that now, ſince it aſcended into heaven, it is not in the earth, but remaineth and abideth in heaven, untill he returne thence to judge the quick and the dead. That Chriſts body then ſhould be preſent at once in heaven and in the bread, is repugnant not to humane reaſon only, but alſo to Gods Word. This indeed is a principle uncontroverſed,How farre forth we are not to liſten to mans reaſon in divine matters. That mans reaſon in divine matters, oppugning Gods Word, is not to be regarded, but ought to be ſubject thereunto. Notwithſtanding, it is not ſimply to be caſhiered or diſcharged, no not in controverſies of Divinity, as if we were to bring a meer brutiſh and blockiſh ſenſe to the ſifting of the truth of Gods Word: but we are to uſe reaſon aright, to diſcern therby truth from falſhood. For to this end was reaſon given to us men, that we ſhould diſcern by the light of underſtanding contradictory opinions; and fully conceiving what is conſonant with Gods Word, and what jarreth therewith, ſhould applaud and imbrace the one, and reject the other. If this be not grounded and ſettled in us, there will be no opinion ſo abſurd and impious, there will be nothing in the polluted ſinks of all Hereticks ſo filthy and monſtrous, which may be confuted by holy Scripture. For Hereticks and Deceivers will alwayes except againſt us, that their opinions impugne not the truth of Gods Word, but that they ſeeme onely in mans reaſon ſo to doe. Repl. The Scripture attributeth to Chriſts body many properties and prerogatives ſupernaturall, or above and beyond nature, which are not incident to our bodies: as, to walke on the waters, to be transfigured, to be carried up into heaven, to pierce and paſſe through a ſtone and cloſed doores, to be united to the God-head perſonally, to be made a ſacrifice for our ſinnes, &c. Therefore it is no abſurdity to attribute unto it preſence in heaven and in the bread both at once, or even ubiquity it ſelfe. Anſ. In the Antecedent are many untruths mingled with ſome truths. For the penetration of Chriſts body through the ſtone, and through the doores, is no where expreſſed in Scripture: and therefore we deny it. The reſt of the prerogatives are there expreſſed indeed, but they abrogate not the truth of humane nature. For Peter alſo walked on the waters; and we ſhall be transformed, and lifted up: but ubiquity and preſence of Chriſts fleſh in all, or many places, is no where extant in Scripture, and it ſuffereth not Chriſts fleſh to be any longer a creature, much leſſe a true body. For, to be every-where, or in divers places at once in its owne ſubſtance, is the property of the unmeaſurable Deity alone: but every creature is finite,God only is every where: becauſe he is infinite. and by his finiteneſſe is diſcerned from his Creatour. Now that which is finite, cannot be in moe places then one. Hence it is, that the Scripture and and Doctors of the ancient Church produce this property of preſence in many places, as a certain argument of true and ſole Divinity: as Chriſt himſelfe, ſpeaking of himſelfe, ſaith: The Son of man, John 3.13. which is in heaven. And Dydimus ſaith: The holy Ghoſt himſelf, if he were a creature, Lib. 1. Cap. 1. de Spiritu ſancto. ſhould at least have a circumſcribed or limited ſubſtance, as all things elſe which are made: For although the inviſible creatures be not circumſcribed in place; yet they are finite in the property of their ſubſtance. But the holy Ghoſt being in many, hath no circumſcribed or limited ſubſtance. Tertullian alſo ſaith: If Chriſt be man only, Lib. de. Trin. how then is he preſent whereſoever he is called on? ſith this is not the nature of man, but of God, To be preſent in every place. Our adverſaries therefore thus reaſoning, that thoſe prerogatives are the cauſe of his preſence every-where, or in many places, which verily are no cauſes hereof, commit the fallacy of alledging a falſe cauſe. For indeed the reaſon of thoſe prerogatives, and the ubiquity, are very diverſe.

3. From the Article of the communion of Saints: 1. Such is the communion of Saints with Chriſt now, as it was of old ever ſince the beginning, and ſhall be ever hereafter; as well of thoſe who uſe the Sacraments, as of them who are by neceſſity excluded from them.1 Cor. 10.3, 4. Epheſ. 4.4. Rom. 8.9. 1 Cor. 6.17. 1 John 4.13. John 15.5. Epheſ. 1.22. Epheſ 4.15. Epheſ 5.30.31. Epheſ. 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Chriſt; becauſe we are all one body with Chriſt. But this communion of Saints with Chriſt was alwayes ſpirituall: as the Apoſtle doth ſhew; He that is joyned to the Lord, is one ſpirit. Hereby know we, that we dwell in him, and he in us; becauſe he hath given us of his ſpirit. He is the Vine, we are the branches: He is the Head, we are the members: He is the Bridegroome, and we (with the whole Church) are his Spouſe. Or the argument may be thus formed: All the Saints have the ſame communion with Chriſt, both in the Old and New Teſtament (as well they, who have power to approach and partake of the Supper, as they who have not:) and we cannot eat Chriſt any otherwiſe, then his Diſciples did eat him in the firſt Supper. But they did eat him ſpiritually: Therefore we eat him alſo ſpiritually. Out of the ſelfe ſame Article we thus argue: 2. Such is our eating of Chriſt, as is his abiding in us. But this is ſpirituall: Therefore our eating of him is ſpirituall. The Major is out of queſtion, becauſe he is therefore eaten, that he may remaine in us, and we in him; not that being once eaten, he ſhould forthwith vaniſh away;John 6.56. He which cateth my fleſh, and drinketh my bloud, abideth in me, and I in him. The Minor, namely, that Chriſts abiding in us is ſpirituall, is ſufficiently proved and perceived by this, in that ſuch is his abiding in us, as is his Fathers:John 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him. But how doth the Father dwell in us or abide with us? Truly by his holy Spirit: Therefore Chriſt alſo ſo abideth with us, or dwelleth in us.1 John 4.13. Hereunto belong thoſe ſayings: By this we know that he dwelleth in us, and we in him, becauſe he hath given us of his Spirit. That Chriſt may dwell in your hearts through faith. I am the Vine, ye are the branches: he that abideth in me, and I in him, Epheſ. 3.17. the ſame bringeth forth much fruit. 3. Chriſt abideth in us perpetually: Therefore that abiding or preſence is not corporall: becauſe, as touching his humane nature,John 15.5. he ſaith, Me ye ſhall not have alwayes: Therefore he is not eaten of us corporally; nay, he cannot be eaten of us corporally, except he be in us corporally, and that alſo perpetually.

4. From the Article of remiſsion of ſinnes. If Chriſt be corporally in the bread, and be reached out and delivered unto us by the hand of the Miniſter, then we are to crave remiſſion of ſinnes at Gods hands, for his ſake, who is in the bread, and whom the Miniſter handleth, whether the bread ſtill remaine together with him, or no. For remiſſion of ſinnes is moſt eſpecially to be craved then, when we celebrate the Supper. So then every communicant muſt thus pray: I beſeech thee, O heavenly Father, to be gracious and mercifull unto me for this thy Sonnes ſake, who is here preſent in this bread, and whom the Miniſter handleth, and whom I eat with my mouth: But this is that horrible Idolatry, which is practiſed in the Popiſh Maſſe, which without doubt is ſo abominable in the ſight of God, that it were better for us to ſuffer a thouſand deaths, then once commit the ſame. For the Goſpel teacheth us to begge of God remiſſion of ſinnes, not for that Chriſts ſake, who is in the bread, and is carried about in the Miniſters hands, and eaten with mens mouths: but for that Chriſts ſake, who ſuffered and died for us, who is now in heaven at the right hand of his Father, and maketh interceſſion for us. So then thus we reaſon, That which eſtabliſheth the horrible Idolatry of the Maſſe, is to be avoided of the true profeſſors of the Goſpel: But the corporall preſence of Christ, and the eating of him with our mouths in the bread, establiſheth the horrible Idolatry of the Maſſe: Therefore it is to be avoided by all true profeſſors of Christs Goſpel.

5. Unto the former may be adjoyned alſo arguments taken from the ſacrifice and adoration of Christ. Wherefore Chriſt is preſent corporally, whether it be after a viſible or inviſible manner, there he is ſo to be adored, to wit, by our minds, and the motions of our bodies converted and turned thither. But he is not thus to be adored in the Supper: Therefore he is not preſent in the Supper corporally, either in the bread, or in the place of bread. The Minor, That he is not to be adored in the Supper, is eaſily proved: becauſe in the New Teſtament ſince Chriſts aſcenſion it hath not been, nor is lawfull to tie and binde invocation to any certaine place or thing, without the expreſſe command and permiſſion of God, except we will commit open Idolatry. For all adoration, bound and reſtrained to any certaine place or thing on earth, is abrogated and cancelled by Chriſt. The houre cometh, John 4, 21, 22, 23, 24. when ye ſhall neither in this mountaine, nor in Jeruſalem worſhip the Father. Ye worſhip that which ye know not; we worſhip that which we know: for ſalvation is of the Jews. But the houre commeth, and now is, when the true worſhippers ſhall worſhip the Father in ſpirit and truth: For the Father requireth even ſuch to worſhip him. God is a Spirit: and they that worſhip him, muſt worſhip him in ſpirit and truth. Againe, if Chriſt be ſo to be adored and worſhipped in the Supper, by our minds and motions of body converted unto the bread, that whole oblation and ſacrifice ſhould conſiſt in the hands of ſacrificing Maſſe-Prieſts, becauſe they offer the Sonne unto the Father, to obtaine remiſſion of ſinnes: and ſo were his crucifying to be re-iterated. Object. Chriſt commanded not himſelfe to be offered or adored, but to be eaten: Therefore we eſtabliſh not the Papiſts offering up of Chriſt to his Father, or their worſhipping of him in the bread, by that corporall preſence which we uphold. Anſ. This their reaſoning is two waies faulty: Firſt, they begge that which is in queſtion, whileſt they ſay, that Chriſt commanded us to eate him in the bread: for this is no where found in Scripture. 2. They ſhift and ſeeke to ſlide from the queſtion, in averring, that Chriſt commanded not himſelfe to be adored: for we have a generall precept of adoring Chriſt in theſe words;Pſal. 45.13. Pſal. 97.7. Heb. 1.6. He is the Lord thy God, and thou ſhalt worſhip him. And let all the Angels of God worſhip him. This generall precept, without any ſpeciall exception or expectation of any particular injunction, ſhould no leſſe binde us all unto obedience, and to the adoring of Chriſt in the bread, if we had any evident proofe of his inviſible exiſtence therein, than if we beheld him preſent with our eyes. Thus Thomas expecteth not ſome ſpeciall expreſſe warrant, but doth well in worſhipping towards the place where he ſeeth Chriſt ſtanding, ſaying; My Lord, and my God. Wherefore,John 20.28. as long as the opinion of corporall preſence ſtandeth, ſo long the Papiſts idolatrous adoration and oblation, and their whole Maſſe muſt needs ſtand alſo. For the Papiſts themſelves will not have, that we underſtand their offering of Chriſt in the Maſſe of any ſlaughtering or murthering him, but only of a publique ſhewing him being there corporally preſent, and of a craving and obtaining remiſſion of ſinnes for his ſake, whom the Prieſts beare in their hands, and preſent unto God the Father.

4. The fourth ſort of Arguments drawne from like places of Scripture, where namely the ſamething is delivered in words, whereof there is no controverſie.

1. LIke phraſes have a like ſenſe and interpretation. But all theſe phraſes are accounted for like; namely, for ſacramentall formes of ſpeech, wherein the names or proper effects of the things ſignified, are attributed to the ſigne: as, Circumciſion is the Govenant of God. The Lamb is the Paſſeover of the Lord. Gen. 17.10, 11. Exod. 12.11. & 31.16. Levit. 1.4. Exod. 24.18. Exod. 26.34. 1 Cor. 10.3. Marke 2.26. Luke 22.20. Acts 22.16. Titus. 3.5. 1 Pet. 3.21. Gen. 17.11. Exod. 12.13, 14. & 13.9. & 31, 17. The Sabbath is the Covenant of the Lord. The Leviticall ſacrifices are an expiation or doing away of ſinne. The bloud of ſacrifices is the bloud of the Covenant. The covering of the Arke is the mercy ſeate. The Rock was Chriſt. The bread is the body of Chriſt. The cup is the New Teſtament. Baptiſme waſheth away ſinne. Baptiſme is the waſhing of the new birth. Baptiſme ſaveth us, &c. Therefore their interpretation is alike. Now God himſelfe interpreteth ſome of them thus; Circumciſion is a ſigne of the Covenant. The Lamb is a ſigne and memoriall of the Paſſeover. The Sabbath is a ſigne of the Covenant: Therefore we may juſtly interpret the reſt on the ſame manner. The Leviticall ſacrifices ſignifie the attonement for ſinnes, made by the Meſſias. The bloud of ſacrifices is a Sacrament or ſigne confirming the Covenant; or a ſigne of Chriſts bloud, whereby the Covenant was eſtabliſhed. The covering of the Arke ſignifieth the Mercy-ſeate. The Rock ſignifieth Chriſt. The bread is a Sacrament of the body of Chriſt. The cup is a Sacrament ſealing the new Covenant. Baptiſme is a Sacrament of the waſhing away of ſins, and of our regeneration and ſalvation.

2. As the cup is the New Teſtament, ſo is the bloud of Chriſt the New Teſtament. The cup is the New Teſtament Sacramentally; that is, it is a ſigne of the New Teſtament: Therefore Chriſts bloud is a ſigne of the New Teſtament. The Major is apparent, becauſe without doubt the words of Luke and Paul, This cup is the New Teſtament in my bloud; and the words of Matthew and Marke, This is my bloud of the New Teſtament, have all one meaning. The Minor is proved before in the firſt argument, and cannot be taken otherwiſe. For the New Teſtament is no externall thing or ceremony, but a free reconciliation with God, promiſed in the Goſpel, through the bloud and death of Chriſt. The cup then is either the thing promiſed, or the ſeale of the promiſe; but it is not the promiſe, nor the thing promiſed: Therefore it is the ſeale of the promiſe.

3. The bread which we breake (ſaith the Apoſtle) is it not the communion of the body of Chriſt? As bread is the communion of the body of Chriſt, ſo alſo it is the body of Chriſt. The reaſon is cleere, becauſe Pauls words and Chriſts have both one meaning; ſeeing Paul interpreteth Chriſt. But the bread is the communion of the body of Chriſt ſacramentally; that is, it is a Sacrament or ſigne of our ſpirituall communion with Chriſts body. For properly and literally, bread cannot be termed a communion: Therefore, bread alſo is Chriſts body ſacramentally; that is, it is a Sacrament or ſigne of Chriſts body. Now that the communion or communication of Chriſts body is ſpirituall, is thus proved: 1. Paul ſpeaketh of ſuch a communion, as whereby we being many, are made one bread, one body. But we being many, are one body ſpiritually: Therefore the communion mentioned of Paul is ſpirituall. 2. The communion of Chriſt, whereof he ſpeaketh, cannot ſtand with the communion of Divels:1 Cor. 10.21. Ye cannot (ſaith he) drink the cup of the Lord, and the cup of the Divels: ye cannot be partakers of the Lords Table, and of the table of the Divels. The argument is not deduced from an inconvenience or an undecency, as ſome fondly tell us,Mat. 6.24. but from an impoſſibility: as that of Chriſt, Ye cannot ſerve God and Mammon. Where the words 〈 in non-Latin alphabet 〉 , ye are not able; or, ye have no poſſibility, are likewiſe uſed, as well as in this place:2 Cor. 6.15. and as that of the ſame Apoſtle elſe-where; What concord hath Chriſt with Belial? or what part hath the Beleever with the Infidell? 3. This communion of the Saints with Chriſt, and Chriſt with the Saints, is ſpiritually expounded in Scripture,1 John 1.6, 7. Our fellowſhip is with the Father, and with his Son Jeſus Chriſt. If we ſay, that we have fellowſhip with him, and walke in darkeneſſe, we lye, and do not truely. But if we walke in the light, as he is in the light, we have fellowſhip one with another, and the bloud of Jeſus Chriſt cleanſeth us from all ſinne. Neither doe we in the Creed beleeve any other communion of the Saints with Chriſt, and Chriſt with the Saints, but that which is ſpirituall. Hom. 24. in 1 Cor. 10. 4. Laſtly, Chryſoſtome interpreteth Pauls words of a ſpirituall communion. Why ſaid he not participation? That he might manifeſt unto thee ſomewhat more excellent then it, to wit, the ſtrongeſt and mightieſt union that can be. And a little after, Why call I it communion? Yea, we are the ſelfe-ſame body of Chriſt. What is the bread? even the body of Chriſt. What are they made, who receive the body of Christ? not many bodies, but one body. For as the bread is kneaded of many graines, ſo we alſo are joyned with Chriſt.

4. Out of the words of Chriſt:John 6.62. What then if ye ſhould ſee the Sonne of man aſcend up where he was before? It is the Spirit that quickneth, the fleſh profiteth nothing: the words that I ſpeake unto you are ſpirit and life. In theſe words Chriſt expreſly rejecteth all eating of his fleſh with our mouths, and overthroweth by two arguments, which wee have heretofore declared: and on the other ſide he approveth and confirmeth our ſpirituall eating his fleſh. Wherefore we may not forge any corporall eating of Chriſts body in the Supper, when ſuch a kinde of eating is preciſely reproved in the Goſpel. Object. The ſixth chapter of John treateth not of the Supper: Therefore this teſtimony maketh nought againſt the eating of Chriſts body with our mouths inſtituted in the Supper. Anſw. Here our Adverſaries deceitfully argue from the deniall of a part, to the deniall of the whole. This Chapter, we grant, pertaineth not to the Ceremony of the Supper: But hence it followeth not, that ſimply it pertaineth not to the Supper. For it concerneth the promiſe; This is my body, which is given for you: becauſe this promiſe is deſumed out of this Chriſts Sermon regiſtred in this ſixth of John, and is ratified and confirmed by the ſignes of bread and wine. Wherefore it cannot be underſtood of any other eating of Chriſts body in the Supper, then of that which is delivered in the ſixth of John, which is ſpirituall. For, bodily eating is in that Sermon condemned. Repl. It is not ſimply the eating with the mouth that is there condemned, but a Capernaiticall eating. Anſw. All eating with the mouth is Capernaiticall. For, a Capernaiticall eating is not a bloudy renting onely and eating of Chriſts fleſh, and chewing it between the teeth, but ſimply any eating with the mouth. For the Capernaites ſay not among themſelves: How can this man give us his fleſh to devoure, to gnaw on with our teeth, to rend aſunder? &c. But they ſay: How can this man give us his fleſh to eate? John 6.54. Neither doth Chriſt re-call them from a groſſe eating with the mouth, to a ſubtile kinde of eating with the mouth; but to his aſcenſion into Heaven, which ſhould ſhortly come to paſſe, and thereby his body ſhould be far removed from their mouthes, and trained them to a ſpirituall eating, which is with the heart by faith.

5. Out of the ſame ſixth Chapter of John, To eate Chriſts fleſh, and, To drinke his bloud, ſignifieth, To beleeve in Chriſt, To dwell in Chriſt, and, Verſe 54, 56. To have Chriſt dwelling in us: as appeareth, becauſe he attributeth the ſame effect of eternall life to both; namely, to the eating of his fleſh, and to faith in him: But in the Supper this eating is authoriſed: (For no other purpoſe beſides this can be ſhewed in the whole Goſpel, for ſealing whereof the Supper was inſtituted.) Therefore, To eate Chriſts body, and, To drink his blood, is, To beleeve in Chriſt, To dwell in Chriſt, and, To have him dwelling in us.

6. By one ſpirit are we all baptiſed into one body, whether we be Jews or Grecians, 1 Cor. 12, 13. whether we be bond or free, and have beene all made to drink into one ſpirit. Hence we draw two arguments: 1. Such as is the drinking of Chriſt, ſuch is the eating of him in the Supper. The drinking of him is ſpirituall: Therefore the eating of him is ſpirituall. 2. The eating of Chriſts body, and drinking his bloud, is common to all the faithfull, even to the Fathers of the Old Teſtament. For we have all bin made to drink into one ſpirit. But the eating with the mouth is not common to all the faithfull: (For the Fathers before Chriſts birth could not, and at this day Infants, and many of ripe yeeres, having not liberty to partake of the Supper, cannot eate his fleſh with their mouthes.) Wherefore, this mouthy eating of Chriſts fleſh, urged by our Adverſaries, is not that true eating which the Goſpel promiſeth, and which the Supper ſealeth.

The teſtimonies of Fathers in this point.

UNto theſe arguments drawne out of the ſacred Scripture, and the ground of our faith, may be added teſtimonies of the Fathers, and the purer Church; who, if we looke into their writings, we ſhall finde, that they plainly teach the ſame doctrine touching the Lords holy Supper, which we do. Among many we will produce onely ſome few notable and cleere in this point. Irenaeus ſaith,Lib. 4. cap. 34. The earthly bread, taking his name from the word of God, is no longer common bread, but becometh the Euchariſt or Sacrament, which conſiſteth of two things; an earthly, and an heavenly thing. Tertullian, The bread which he tooke and diſtributed among his Diſciples, he made it his body, ſaying, This is my body; that is, The figure of my body.Lib. 4. contra Marcion. Praedag. lib. 2. cap. 2. Lib. 2. Epheſ. 3. Serm. de Coena. Clemens of Alexandria, This is to drinke Chriſts bloud, to be partaker of Chriſts immortality. Cyprian, Neither can his blood, wherewith we are redeemed and juſtified, ſeeme to be in the Chalice, when the wine faileth in the Chalice, wherein Chriſts bloud is ſhewed, which is ſpoken of in every Sacrament and teſtimony of Scripture. Againe, the ſame Father ſaith, As often as we doe this, we ſharpen not our teeth to bite withall, but we breake and part the ſanctified bread with a ſincere 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 FIGƲRE OF THE BODY AND BLOƲD 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 FIGƲRE of his body and bloud. The ſame Father ſaith: Ʋnleſſe 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 TRƲTH 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 ſyllableThe Latine particle was UM, hoc eſt corpua me ƲM, 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 ſubſtance in generall (as they uſe to ſpeak) without quantity or quality, contained under thoſe accidents, ſo that it demonſtrateth unto us neither bread, nor Christs body, but only ſomething contained under the formes and accidents, which before Conſecration was bread, but by vigour and force of the words of Conſecration, began to be the body of Chriſt: ſo that the meaning is on this wiſe; This is my body, that is,Their vaine queſtions where the Accidents in Transſubſtantiation may be grounded. that which is contained under this, or theſe formes, is my body. Touching the accidents, where they are grounded and ſeated, whether in the body of Chriſt, or in the aire, or in the ſurface of the bread and wine, or in nothing, they curiouſly and diverſely diſpute; and the common received opinion is, that they are exiſtent without any ſubject. This is the doctrine of the Schoole-men and all Papiſts, whereof (as we ſee) there are two maine heads: one of Transſubſtantiation, another of eating Chriſts body with the mouth. But each of them is a falſe profane forgery, utterly repugnant with the words of Chriſt. As for the later of theſe, it is overthrown and refuted by the ſame arguments whereby we have already proved the ſpirituall eating of Chriſts body; and Transſubſtantiation is thus oppugned:

1. That which is Christs body in the Supper, remaineth and is not therein transformed, nor reduced to nothing: elſe Chriſts body ſhould not remaine,Arguments againſt Transſubſtantiation. nor be preſent in the Euchariſt: But in the bread is Chriſts body, namely, ſacramentally, as before we have made evident demonſtrance:) Therefore bread remaineth in the Supper, and is not transformed, or reduced to nothing. The Minor is already proved, and is confirmed,Proofes that the bread in the Sacrament is Chriſts body. 1. By the authority of Luke and Paul, in theſe words: This cup is the new testament: and, The bread is the communion of the body of Christ. 2. Farther proofes are deduced alſo out of theſe words thus: What Chriſt brake, that he called his body: But he brake bread, not ſome uncertaine ſubſtance, nor the meere accidents of the bread. Therefore the bread is the body of Chriſt. Againe, The Article THIS demonſtrateth and pointeth out either the bread, or the meere accidents, or the body of Chriſt, or ſome determinate thing or ſubſtance whatſoever. But it concerneth not any indeterminate ſubſtance; Becauſe Chriſt brake not any undeterminate thing, that is, I know not what: but determinately and preciſely it is ſaid, He brake bread, it concerneth not Chriſts viſible or inviſible body; for his viſible body ſate and talked with his Diſciples: and an inviſible body Chriſt never had: and moreover the Papiſts themſelves confeſſe, that Chriſts body is not yet preſent under the forme of bread, when the Prieſt beginneth to pronounce the particle THIS, but then, when once the change is made; the change (ſay they) is made in the laſt inſtant of conſecration, at the pronouncing of this laſt ſyllable DY, in theſe words, This is my boDY. Laſtly, it concerneth not the accidents onely of the bread; For Chriſt brake not bare and meere accidents. Wherefore, the Article THIS intimateth nothing elſe but the bread; and Chriſts words. This is my body, have no other meaning then this, This bread is my body.

2.Christ brake bread: but he did not then break his body: therefore the bread is not really his body.

3. Chriſts body was given for us: The bread was not given for us: Therefore the bread is not really Chriſts body.

4. Chriſt ſaith not, as the Transſubſtantiaries ſay, Ʋnder theſe formes is my body, or, My body is contained under theſe formes: Therefore the Transſubſtantiaries retaine not, but pervert Chriſts words.

5. Chriſt ſaid not, Let this be made, but, This is my body. Therefore Chriſts words turne not the bread into the ſubſtance of his body; but they teach onely that the bread in this uſe is Chriſts body, to wit ſacramentally.

6. Paul expreſly calleth that which is taken, bread, both before and after the eating: Therefore the bread is not reduced to nothing, nor changed into the ſubſtance of Chriſts body, but continueth bread.

7. Two things there are in every Sacrament: the ſigne, and the thing ſigned: or, as Irenaeus ſpeaketh, the earthly, and the heavenly thing; and without theſe two, no Sacrament can conſiſt or ſtand. But Transſubſtantiation taketh away the ſigne or earthly thing, namely bread and wine from the Euchariſt. Therefore it taketh away the whole fence or nature of a Sacrament.

8. A bare imagination of bread and wine cannot confirme the faith of heavenly things, but will mock and deceive it, as being a vaine thing, and not that which it ſeemeth. But the ſigne in the Lords Supper muſt confirme the faith of heavenly things, to wit, that we are as certainly fed with the body and bloud of our Lord, as we are ſure we receive the bread and wine. For Sacraments were inſtituted to confirme faith by viſible ſignes. Farewell Transſubſtantiation, which transformeth the ſigne into a ſhadow and imagination.

9. Transſubſtantiation taketh away the analogie or proportion of the ſigne and the thing ſigned;E ſt ad Bonifac. whereof Saint Auguſtine ſaith, that The body ſo feedeth the ſoule, as the bread nouriſheth the body: and as corn bread, is one maſſe made of many grains; ſo many are made one bread and one body, which partake of one bread. For, the bare accidents of bread and wine cannot uphold and beare this Analogie, ſeeing they nouriſh not; neither can you ſay, As the accidents of the bread and wine nouriſh the body, to the maintenance of this life; ſo Christs body nouriſheth my ſoule to life eternall: for then the compariſon will be betweene a true and a falſe thing: wherefore the very Analogie of the ſigne, and the thing, doe ſufficiently refute Transſubſtantiation.

Of Conſubſtantiation.

THe Papiſts feigned that two great miracles were wrought in the Euchariſt by the vertue of Conſecration, namely, the changing of the ſubſtances of bread and the Lords body, and the ſubſiſting of Accidents without any ſubject: of which two, the former ſubverteth the Analogie of the whole Chriſtian faith; the later contradicteth all ſound Philoſophy. And that force of Conſecration they boaſt of, is nothing elſe but a magicall device of the Devill,What Conſubſtantiation is. and an invention of mans brain. This, when of ancient ſome Doctors eſpied, to avoid theſe ſo abſurd miracles, in ſtead of Tranſſubſtantiation they coined Conſubſtantiation: that is, The co-exiſtence of two ſubſtances in one place; or, the preſence of Chriſts body and bloud, not under the formes of bread and wine, but under the bread and wine it ſelfe. Theſe therefore were of opinion that the ſigns were not transſubſtantiated, that is, changed not their ſubſtance, but conſubſtantiated, that is, that the bread and wine remained, but with, in, and under the bread and wine: Chriſts body and bloud were really and ſubſtantially preſent, and eaten and drunken with the month of the Receivers.Lib. 4. Dut. 11. c. Quidam. The age and parentage of Conſubſtantiation. This opinion Lombard relateth, and teſtifieth that it was before his time maintained by ſome; but he calleth it a Paradox, a ſtrange or wonderfull opinion. Guitmund fathereth it on Berengarius, after his recantation, and termeth it Impanation. Others impute it to one Walrame, againſt whom Anſelme hath two books extant. Some faſten it on Rupert Abb. Tuit, who lived not long after Guitmond, about the year of the Lord 1124. Petrus de Alliaco, Cardinall of Cambray, ſaith,In lib. 4. ſentent. q. 6. art. 2. that he had rather defend Conſubstantiation the Tranſubſtantiation, unleſſe the Church of Rome had defined the contrary. He lived about the year of our Lord 1416.Lib. de Ca. Babyl. At length Luther approving the judgement of this Cardinal of Cambray, as himſelf witneſſeth, firſt thought it no article of faith to beleeve that the ſubſtance of bread remaineth, or remaineth not; but either point might be held without hereſie. Afterwards it ſeemed more probable unto him, that the bread ſhould remaine, and the body of Chriſt ſhould be under, in, and with the bread. And this is now their opinion, who name themſelves Lutherans. Wherefore they interpret Chriſts words, This is my body, thus: In this, with this, under this bread is my body: and they glory and boaſt no leſſe then the Papiſts, that they retain the letter without any trope or figure. And ſo have they ranked themſelves, that, if they combate with Papiſts, then the particle This, noteth with them bread only, and the bread it ſelf is the body of Chriſt: If they bend their forces againſt us, whom they call Sacramentaries, then the particle This, ſhall not ſignifie bread only, but bread with the body of Christ lodged inviſibly therein; and the ſenſe ſhall be, This is my body, that is, This bread, and my body lying hid in this bread, is my body. They illuſtrate this their gloſſe with vulgar ſimilies, as they call them; that Chriſt, when he gave his inviſible body in the bread, in like manner ſaid, This is my body; as the Country-man ſaith of the graine in his ſacke, This is corne, pointing at the ſack: or the Merchant, of the money in his purſe, This is money, pointing at his purſe: or the Mother, of the Infant in his cradle, This is my child, ſhewing the cradle only: or the Vintner, of his wine, This is Rheniſh wine, when he reacheth out the Goblet. Theſe formes of ſpeech are noted and obſerved out of their books and diſputations. But (good men) they have that luck which the Poet alotteth unto fooles: Fooles when they ſeeke to avoid an inconvenience, Horat. Serm. lib. 1. ſat. 3. fall into an evill. For in place of that abſurd miracle, of the ſubſiſting of accidents without any ſubject, they have induced another more abſurd, of the penetration of two bodies: and, whether we reſpect the letter or the ſenſe, they have wandred & departed farther from Chriſts words, then the Papiſts. For the letter thus lieth; This, that is, This bread is my body: The ſenſe ſtandeth thus: The viſible bread broken and diſtributed is my true and eſſentiall body, given for you. It is my true body, not by any change of eſſence and nature, as the Papiſts would have it (for bread was not aſſumed by the Word for us; neither was bread given and crucified for us): but it is my true body in a myſticall ſenſe and Sacramentall kind of ſpeech, according to the interpretation of the ſounder antiquity, of Paul, yea, and of Chriſt himſelfe. The Transſubſtantials gloſſe is farte wide of this the letter, and meaning of Chriſts words. As then the Papiſts retaine not the letter, when in ſtead of Chriſts words, This is my body, they annex this ſeraphicall or ſuper-angelicall gloſſe: This thing or ſubſtance whatſoever, undeterminate, contained under theſe formes, is my body: ſo much leſſe doe theſe reſerve entire the letter and ſenſe of Chriſts words, when, inſtead of them, they place their own, ſaying: My body is in, with, under the bread: or, The bread, and the body lying hid inviſibly in the bread, is my body: For neither is the bread alone, nor the bread with the body incloſed therein, properly Chriſts body; as an empty or full purſe, is not properly, and without all figure of ſpeech, termed money. Now, the phraſes they uſe, are too improper, and too much unfitting that they would expreſſe. For as for the inſtances produced by them we know as ſoone as the Countrey-man. Merchant, Mother, or Vintner ſpeaketh, that graine is in the ſacke, money in the purſe, an infant in the cradle, and wine in the goblet. But when theſe men tell us, This is Chriſts body, we know not forth-with that Chriſts body is in the bread; neither can it be proved; becauſe an Article of the Chriſtian faith teſtfieth, that it is in heaven.

Of the Schiſme of the Conſubſtantials.

LUthers foundation and maine ground, at firſt, was thoſe words onely of Chriſt, This is my body. Afterwards in a diſputation bad with the adverſaries of this opinion pinion the 27. and 28. yeere he retired and fled to the Ubiquity, and for that one foundation or ground afore-named he aſſumed four other: 1. The perſonall union of the natures in Chriſt. The right hand of God, which is every where. 3. The truth of God, which cannot lie. 4. The three fold manner of the exiſtence of Chriſts body in any place. But being at length repulſed from theſe holds, he betook himſelfe againe to Chriſts words, and deſired that all diſputation of Ubiquity ſhould quite be revoked. Notwithſtanding, ſince his time, ſome, Lutherans by profeſſion, finding no ſufficient warrant for their cauſe in Chriſts words, have ſet Ubiquity on foot againe, and at this day account it the beſt ſtake in their hedge;Three ſorts of Lutherans. though others utterly diſclaime it. Hence aroſe a faction and diviſion among the Conſubſtantials: ſome are 1. Simplices. ſimply Lutherans, who by Chriſts words only defend the being of Chriſts body in the bread, and the eating it with the mouth: ſome are 2. Multipraeſentiarii, Omnipotentiarii. multipreſentiarie and omnipotentiarie Lutherans, that is, ſuch as think Chriſts body to be preſent at once in many hoſts, by reaſon of the omnipotency really communicated therewith. Laſtly, ſome are 3. Omnipraeſentiarii, Ubiquitarii. omnipreſentiarie Lutherans, who, to aſſoile the preſence of Chriſts body in the bread, lay hold on the ſhield of Ubiquity, and teach that Chriſts body is every where preſent by vertue of the union with the Word, and therefore is preſent in the bread, both before and after the uſe thereof in the Supper; and that the right of conſecration doth effect only that it be eaten in the bread. Of this our young Divines, for the underſtanding of this controverfie, may not be ignorant. For hereby they perceive, that at this day there are two maine columnes or pillars erected to under-prop Conſubſtantiation, namely,The two principall grounds of Conſubſtantiation 1. The Ʋbiquity. 2. The words of Christ. The Ubiquity hath beene at large diſcourſed of before in expounding the Articles of the perſonall union of the two natures in Chriſt, of his aſcenſion into heaven, and of his ſitting at the right hands of God the Father, and the difficulties therein diſcuſſed, fully reſolved, and Ubiquity it ſelfe confuted. Chriſts words (witneſſe the Papiſts themſelves) neither intimate Conſubſtantiation, neither can beare that interpretation. Which the Ubiquitaries alſo in their writings diſſemble not: and have therefore deviſed and invented the Ubiquity becauſe they ſaw that the ground and foundation of their opinion, if it were laid on Chriſts words only, were too ruinous, and like to have a ſpeedy down-fall. Chriſt ſaid, This is my body, which is given for you; which words the Conſubſtantials retaine not,Conſubſtantiation over browne by Chriſts very words. neither literally, nor according to their ſenſe and meaning. We need not therefore any argument to refute Conſubſtantiation, but Chriſts very words, whereunto we recall them, and thus reaſon againſt them: Chriſt ſaid not, In this bread is my body; but, This is my body: neither is the ſenſe of both theſe propoſitions all one; ſeeing the former declareth what is in the bread, and where Chriſts body is; the later, what the bread it ſelfe is in the Euchariſt: Therefore the Conſubſtantials who teach, that in the bread is Chriſts body, retaine neither the letter, nor the meaning of Chriſts words.

A refutation of objections framed to confirme Conſubſtantiation.

Schmidline his argument in the conference at Mulbr. La . Pag. 159.OBject. 1. It is an uſuall kind of ſpeech when two things are joyntly given, the one apparent, the other in covert, that that onely be named, which appeared not: as we ſay of purſes fraught with money, This is money: of a caske of wine, This is wine. But Christ in his Supper delivering in the ſame manner two things joyntly at once, namely, the bread and his body, named that onely, which appeared not, under the bread, ſaying: Take, this is my body: Therefore Chriſts manner of ſpeech is moſt uſuall and proper, neither needeth it any explication at all. Anſw. To the Major we anſwer, that it is a forme of ſpeech moſt uſuall, &c. but with this limitation, when it is certaine that the thing which is named, though it be not apparent, yet it is contained in that thing which is apparent; as it is certaine, that money is in the purſe, and wine in the caske. Otherwiſe it is no uſuall, plaine, or true forme of ſpeech, to ſay of an empty purſe, This is money. But hitherto it is not cleere, neither have the Conſubſtantials as yet proved, that Chriſts body lay hid in the bread, when Chriſt ſaid thereof, This is my body; as it ought to be evident, that money is in the purſe, and wine in the veſſell, when it is ſaid, This is money, This is wine. Yea, and we avouch the contrary, to wit, that Chriſts body in the firſt Supper, lay not hid in the bread, but ſate at table, and now is in heaven, untill it thence returne in judgement: Therefore this forme of reaſoning, is a begging of that which is in controverſie betwixt us. Anſw. 2. The Minor alſo is falſe. For Chriſt, delivering unto his Diſciples, not his body but bread, taken from the table, and broken ſaid, Take, cate, This (that is, this bread) is my body. Which expoſition is proved: 1. Becauſe it is ſaid of the cup, This cup is the New Testament. 2. Paul expoundeth the particle This, of the bread, ſaying: The bread which we break is the communion of Chriſts body. 3. Becauſe the bread and body of Chriſt (both together) are neither properly, not figuratively Chriſts very body: and hereby a Tautologie, or a vaine and childiſh iteration of the ſame thing ſhould be fathered on Chriſt, in ſaying; My body is my body. 4. We deny alſo the conſequence, becauſe their concluſion compriſeth more then their premiſſes in force. For they conclude, that it is a moſt uſuall and proper ſpeech. But theſe two, uſuall and proper, are not in force and ſignification alike. For the moſt uſuall form of ſpeech may be figurative, as thoſe very triviall, and yet Synecdochicall ſpeeches urged by them, This is money, This is wine: who is ſo mad, as to think the purſe alone, or the purſe with the mony, is properly money? So was that Sacramentall ſpeech of the Paſſeover frequent, and well knowne unto the Diſciples of Chriſt: Where wilt thou that we provide the Paſſeover? Yet ſpake they not properly, but figuratively, attributing to the ſigne the name of the thing ſignified, by a ſacramentall Metonymie or change of names. That which followeth therefore out of the premiſſes, is only this, That Chriſts words were triviall, plaine and known to the Diſciples; but not that they were underſtood properly, literally, and without all Trope or Figure.

Object. 2. Christ ſaid, This is my body. But Christ is true: Therefore we must beleeve him, ſetting apart all Philoſophicall ſubtilty and ſharpneſſe; and ſo by conſequent, bread is not a ſigne of his body, but his body, as the words lie; which are ſimply and literally to be underſtood. Anſ. Here they alledge us that for a cauſe, which is indeed no cauſe of the matter in hand. For Chriſts truth is a cauſe onely that his words are true; yea, moſt true: to which we ought to give credence, ſetting apart all Philoſophicall ſubtilty: but it is no cauſe why his words ſhould be proper, and literally taken. For he which ſpeaketh figuratively, may alſo ſpeak truly: as Chriſt him ſelfe was no leſſe true, yea truth it ſelfe, when he ſaid, I am the light of the world, the doore of the ſheepfold, the good Shepheard, the true Vine, my Father is an Husbandman, ye are the branches; then when he ſaid, This is my body. And they deſerve to be hiſſed out of Schooles, who preſume to terme figurative ſpeeches by the name of lies. 2. We retort their Minor thus; Chriſt is true: Therefore he ſaid not, that his body lay hid in the bread, when all his Diſciples ſaw that it ſate at Table. 3. We retort their concluſion on them thus; Christs words muſt be underſtood ſimply: Therefore yee may not cloake and colour them with your gloſſe, which perverteth the letter, when ye ſay, that In, With, Ʋnder the bread is Christs body; or that the bread is the cloſet of Chriſts body.

Object. 3. Chriſt is omnipotent: Therefore he can effect that his body ſhould be really in the bread. Anſ. The reaſon is of no force, which will conclude a thing to be done, becauſe it may be done. The queſtion is not, What Chriſt can doe, but what he will. He no where promiſed the preſence of his body in the bread, or in the preſence of the bread: Therefore we derogate nothing at all from his omnipotency, when we beleeve no ſuch preſence. Repl. Bread is preſent in place of the Supper. Bread is Chriſts body: Therefore Chriſts body is preſent in place of the Supper. Anſ. The Minor of this Syllogiſme is figurative, by the confeſſion of the adverſaries themſelves. For Jacobus Andreas in a diſputation held at Mulbr. when he could no wayes elſe eſcape, expreſly confeſſed, that this propoſition is figurative; Bread is the body of Chriſt. Protoc. lat. pag. 160. The ſame Andreas afterwards wrote, that this phraſe, Bread is Christs body, is proper,Behold the ſpirit of contradiction. and to be underſtood, without any trope or Figure. Is not this to blow hote and cold out of the ſame mouth? to ſay one thing, and to unſay it againe?

Object. 4. Chriſts words are not to be changed. Chriſt uſed the word IS: This IS my body: Therefore there may not be put in place thereof the word SIGNIFIETH. Anſ. We grant the whole. For we place not the word ſignifieth inſtead of the word is; neither doe we change Chriſts words; but retaine them as they were pronounced by Chriſt. But we ſay, that this is the true and naturall ſenſe of thoſe words; namely, that the bread is the body of Chriſt ſymbolically: that is, as a ſymbole or token of it, or that it ſignifieth Chriſts body: For ſo Chriſt himſelfe conſtrueth them, ſaying; Doe this in remembrance of me: So Paul interpreteth them; This cup is the New Teſtament in my bloud. Tertublib. 4. Cont Marc. And Tertullian ſaith, The bread which he took and diſtributed among his Diſciples, he made it his body, ſaying: This is my body; that is, the figure of my body. Lib. 4. cap. 4, 5. de ſacr. Con. Adim. ca. 12. And Auſtine; Our Lord doubted not to ſay, This is my body, when he gave a token of his body. 2. We retort the argument on our adverſaries, thus Chriſts words are not to be changed: Therefore the Tranſubſtantials gloſſe is falſe, averring thus; Ʋnder theſe forms is, or is contained my body: and likewiſe the Corſubtantials gloſſe, in, with, under this bread is my body inviſibly preſent. 3. The words are not to be chaged, to wit, into another ſenſe then Chriſt will have: but otherwiſe, they are often to be chaged; that is, interpreted aright: as when it is ſaid, Pluck out thine eye. To him that taketh away thy coate, give thy cloake alſo. For words are to be underſtood according to the nature of things.

Object. 5. The words of Testaments are to be understood properly, leſt occaſion of ſtriving about the will of the Teſtator fall out: the Supper is the New Teſtament: Therefore the words therein are properly to be understood. Anſ. To be Major we make anſwer, that the words of Teſtaments are properly to be underſtood, if they be properly ſpoken; and figuratively, if they be figuratively uttered. If they ſay, All words of Testaments are properly to be underſtood, we deny the Major: For it is ſufficient, that the words of Teſtaments be cleere and plaine, though oftentimes they be not proper, but figurative. For when we are ſure of the Teſtators will, what it is, in vaine doe we then diſpute of the letter. So God in the old time ſpake figuratively of Circumciſion, of the Paſchall Lamb, of the Sacrifices. And Chriſt in the New Teſtament ſpake by a figure, Take, drinke; This cup is the New Teſtament in my bloud. For here is a double figure: 1. A Synecdoche, when he biddeth them drink of the cup; that is, of the wine in the cup. 2. A Metonymie, when he calleth the cup the New Teſtament; that is, the reconciliation of mankind with God, ſealed by his bloud.

Object. 6. The eating of bread is done by the mouth: but the eating of the body, is the eating of bread: Therefore the eating of the body is done by the mouth. Anſw. The Minor is either figurative, or falſe: It is figurative, if you underſtand it thus, The eating of the body is the thing ſignified and ſealed by the eating of bread. And ſo, the manner of predication or affirmation being changed, nothing is proved. If it be properly underſtood, it is falſe. For the eating of the bread is externall, corporall, and viſible: but the eating of the body is internall, ſpirituall and inviſible. Wherefore they are not properly one kind of eating; but as the thing ſignified is diſtinguiſhed from the ſigne, ſo the receit of both of them is diſtinct, though both be at once in the lawfull uſe of the Sacraments.

Object. 7. That which quickneth and nouriſheth, must needs be received into us. The body and bloud of Chriſt doe quicken us; Therefore they muſt needs be received into us; that is, be eaten and drunken with the mouth. Anſ. The Major is but meerly particular; and therefore falſe in generall: for, not whatſoever quickneth and nouriſheth us, muſt neceſſarily be received into us. That onely muſt be received into us neceſſarily, which quickneth and nouriſheth naturally; that is, by a joynt-touching of our body. This meate, which ſo nouriſheth us after a naturall manner, doth not nouriſh us, except thereby the ſubſtance of our body be increaſed. But we ſpeak farre otherwiſe of the nouriſhing of the ſoule, which is ſpirituall. Chriſts body doth not at all nouriſh us naturally: for it doth not, being received in us, quicken us, by working in us new corporall qualities, like as a medicine doth: but the body of Chriſt nouriſheth and quickneth us after a manner diverſe from that naturall nouriſhing: and accordingly as this manner of nouriſhing and quickning us requireth, ſo receive wee Chriſts body.The manner how Chriſts body and bloud nouriſh us. The manner, whereby Christs body and bloud nouriſh us, is, 1. The reſpect of his merit: For, for us Chriſts body is given, and his bloud ſhed for us, and for the body and bloud of Chriſt, we have eternall life given to us. After this manner then the body and bloud of Chriſt quickneth us, as it is a merit deſerving for us this bleſſing. 2. His body or bloud quickneth or nouriſheth us when we receive that merit of Christs body and bloud: that is, when we beleeve with a true faith, that for it we ſhall have eternall life. This faith reſteth and hangeth on Chriſt, hanging on the Croſſe, not corporally dwelling in us. 3. It nouriſheth us, when the ſame ſpirit uniteth us by faith unto Christ, and worketh the like in us, which he doth in Chriſt. For, except we be graffed into Chriſt, we doe not pleaſe God. For he will on that condition receive us into favour, and pardon us our ſinnes, ſo that by faith, through the working of the holy Ghoſt, we be joyned with Chriſt, and ingraffed into him. Seeing then this is the manner, whereby the body and bloud of Chriſt quicken and nouriſh us, there is no need of any deſcending of the body and bloud of Chriſt into our bodies to quicken us.

Repl. Not onely our ſoules, but our bodies alſo are fed with Chriſts body and bloud unto eternall life: Therefore our bodies must eate as well as our ſoules. But our bodies eate and drinke by the mouth Anſw. The Major here omitted, proceedeth thus: Whatſoever 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 lifeJohn 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 him1 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 CroſſeHeb. 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 Chriſt1 Cor. 6.17. & 10.16. & 12.13., who now, according to his humane nature, is only in heaven, at the right hand of his FatherColoſ. 3.1. Heb. 1.3. & 8.1., and there will be worſhipped of usMat. 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 themIn 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 IdolatryHeb. 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. . 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 De remiſsa peccatorum. remiſſio; of ſinnes. And Cyprian, Hee that was to give 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 Remiſsam peccatorum non habet. remiſsion of ſins. Wherefore, as they ſay Remiſſa, for Remiſſio; ſo they ſeem alſo to have ſaid Miſſa, for Miſsio. But herein againe they much vary. For ſome will have the word Miſſa to be uſed as it were Miſsio, from an ancient cuſtome of Eccleſiaſticall rites and actions, which came from the Greeke Churches to the Latine, becauſe Sermons and Lectures being ended, before the Communion a Deacon did ſend forth, that is, did command the Catechumenes, the poſſeſted with ſpirits, and the excommunicated perſons to depart, crying with a loud voice; If any Catechumene be yet abiding within the Church, let him depart: and ſo the word Miſſa ſeemeth to be uſed as it were a Miſsion or ſending away, becauſe it was the laſt part of divine Service. Others will have it to be ſo called from a Dimiſsion, or from the manner of dimiſſing the congregation; becauſe, Service being ended, a Deacon dimiſſed them with theſe words: Ite, miſſa eſt; that is, Goe, you may depart: Or, as others interprete it; Go, now is the collection of almes: which they will have to be called Miſſa, of the ſending it in (as we may ſo ſpeake) or throwing or caſting it in for the poore. Lombard hath a new conceit hereof:Lib. 4. diſt. 15. It is called the Maſſe (ſaith hee) becauſe an heavenly Meſſenger cometh to conſecrate Chriſts quickning body, according to that prayer of the Prieſt; Almighty God, command that this be carried by the hands of thine Angell into thine high Altar, &c. Therefore unleſſe an Angell come, it cannot rightly be called a Maſſe. Loe the folly of the man! Againe, The Maſſe is ſo called, either becauſe the hoſt is ſent; whereof mention is made in that Service: whence it is ſaid, Ite, miſſa eſt: that is, Follow the hoſt, Lib. 4. diſt. 24. which is ſent up to heaven, trace yee after it: Or, becauſe an Angel cometh from heaven to conſecrate the Lords body, by whom the hoſt is carried and conveyed to the heavenly Altar. Whence it is alſo ſaid, Ite, miſſa eſt: Goe, it is ſent. Wee reject both the name and the thing. For this word, the Maſſe, doth not agree to the Lords Supper, becauſe the Lords Supper hath nothing common and agreeing with the name of Miſſa, albeit it was uſed of the ancient Writers. Moreover, we have no need of this name, for wee have other words for this purpoſe extant in Scripture, where it is called, The Lords Supper, The Lords Table, Breaking of bread, &c.

Now let us ſee the differences of the Supper, and the Maſſe; and thoſe moſt contrary one to another, and ſuch, as in reſpect whereof, the Maſſe ought to be aboliſhed. They are eſpecially three, and are deſciphered in the Catechiſme: 1. The Lords Supper teſtifieth unto us, That wee have full remiſsion of ſinnes, and juſtification freely by faith, for Chriſts one and onely ſacrifice finiſhed on the Croſſe: according to theſe ſayings of Scripture; The bread is the body of Chriſt, given for us. Heb. 7.27. Heb. 9.12, 26. The cup is the bloud of Chriſt, ſhed for us for remiſsion of ſinnes. Doe this in remembrance of mee. Shew forth the Lords death till hee come. That did hee once, when hee offered up himſelfe. By his owne bloud entred hee in once into the holy place, and obtained eternall redemption for us. For then muſt hee have often ſuffered ſince the foundation of the world, but now in the end of the world hath hee appeared once, to put away ſinne by the ſacrifice of himſelfe. Heb. 10.10, 12, 14. By the which will wee are ſanctified, even by the offering of the body of Jeſus Chriſt once made. This man, after hee had offered one ſacrifice for ſinnes, ſitteth for ever at the right hand of God. With one offering hath hee conſecrated for ever them that are ſanctified. Contrariwiſe, the Maſſe denieth, that both quicke and dead have remiſsion of ſins, by and for Chriſts oblation, except alſo he be daily offered by the Maſsing-Prieſts to God his Father. For thus hath that their Canon, which they call the leſſe: Holy Father, Almighty and Eternall God, receive this immaculate hoſt or ſacrifice, which I thy unworthy ſervant offer to thee my living and true God, for my innumerable ſinnes, offences, and negligences, and for all that ſtand about me here preſent, yea, and for all faithfull Chriſtians, quick and dead, that it may be profitable to me and them to everlaſting ſalvation. And their greater Canon hath: Remember Lord thy ſervants and handmaids N. and all here preſent, whoſe faith and devotion is well knowne unto thee; for whom we offer, or who offer unto thee this ſacrifice of praiſe for themſelves, and all that are theirs, for the redemption of their ſoules, for the hope of their ſafety and ſalvation. What need was there that Chriſt ſhould offer himſelfe at all, if the oblation of a petty Maſſe-Prieſt may ſerve for the redemption of ſoules?

2. The Lords Supper witneſſeth unto us, That Chriſt (according to the Articles of faith) as concerning his humanity, is in heaven at the right hand of his Father, and is not ſhrouded under the bare accidents of the elements or ſignes in the Supper, and that he exhibiteth unto us in the Supper his body and bloud, to be eaten and drunken by faith; and that he ingraffeth us into himſelfe by his holy Spirit, that we may abide in him, and have him abiding in us, as it is ſaid: He that is joyned unto the Lord, 2 Cor. 6.17. & 10.16. Heb. 1.3. & 8.1, 4. is one ſpirit. The bread which we breake, is it not the communion of the body of Chriſt? We have ſuch an high-Prieſt, that ſitteth at the right hand of the Throne of the Majeſty in the heavens. For he were not a Prieſt, if he were on earth. Contrariwiſe, the Maſſe teacheth us, That bread and wine, by force of conſecration, is changed into Chriſts body and blood; and that this his body and bloud in the act of conſecration is conveyed by an Angel into heaven, lyeth corporally under the formes of bread and wine, is really carried up and downe in the hands of the Miniſter, and received by the mouth of the Communicants. Theſe forgeries are repugnant to the Articles of Faith, the Incarnation, the Aſcenſion, and Interceſſion, and the returne of Chriſt unto Judgement: and to the nature of Sacraments, in which the ſignes muſt needs remaine, and not loſe their nature.

3. The Lords Supper teacheth us, That Chriſt is to be worſhipped in heaven at the right hand of his Father. For it overthroweth not, but eſtabliſheth and ratifieth the Articles of Faith and doctrine of the whole Goſpel, which ſheweth, that Chriſt is to be ſought and worſhipped Above. Coloſ. 3.2. Seek the things which are above, where Chriſt ſitteth at the right hand of God: Acts 7.55. And Stephen, when he was ſtoned, ſaw Chriſt, and worſhipped him Above, ſtanding at the right hand of God. The ancient Church alſo ſang in their Liturgy, or common Service and Prayer, Surſum corda, Wee lift up our hearts unto the Lord. On the other ſide, the Maſſe telleth us, That Christ is to be worſhipped in the bread; which adoration and worſhip, queſtionleſſe is idolatrous. For, To worſhip Chriſt in the bread, is, to direct our worſhip in ſoule, minde, cogitation, and as much as may be, in the motion of our bodies, to the place in which the bread is; and turning hereto, to yield reverence unto Chriſt, as if he were preſent there, more than elſe-where. So of old they worſhipped God at the Arke, turning thereto with their minds, and as much as might be, with their externall grace and inclination of body. That this is idolatry, we prove: 1. Becauſe no creature hath power to tie the worſhip of God to any thing or place,Exod. 25.22. & 29.42. 1 King. 8.33. & 12.29, 10, 31. Dan 9.11. 2 Kings 12.13. Amos 4.4. wherein God hath not commanded by expreſſe word himſelfe to be worſhipped, and wherein God hath not promiſed to heare us. And hereby is the cauſe of that difference plainly ſeen, why the Jews, directing their prayer to the Propitiatory or Mercy-ſeat, did notwithſtanding withall in ſpirit worſhip the true God, and were by promiſe from him aſſured to be heard; but worſhipping in Dan and in Bethel, and in the high places, and in the Temple of Samaria, were Idolaters; not knowing what they worſhipped: and the cauſe of this thing is more at large declared, 1 Kings 17.9. 2. Becauſe in the New Teſtament all worſhip, which is tyed to any certain place on earth, is utterly taken away, and ſpirituall worſhip only required, ſtirred and kindled by the holy Ghoſt, and done with a true faith and knowledge of God.Joh. 4.21, 22, 23. So Chriſt teacheth: Yee worſhip that which yee know not, wee worſhip that which wee know. But the houre cometh, when ye ſhall neither in this mountaine, nor at Jeruſalem, worſhip the Father. But the true worſhippers ſhall worſhip the Father in ſpirit and truth. Whereas Chriſt ſaith in ſpirit, not in this mountaine, nor at Jeruſalem, he doth plainly take away worſhip tied and reſtrained to any certaine place on earth. Wherefore we muſt alſo take away, and have in deteſtation this impious invention of Chriſts corporall preſence in the Maſs, or in the bread and wine, which is the foundation of idolatrous adoration or worſhip. For this being put, that Chriſt is in body preſent in the bread (whether it be ſaid to be done by Tranſubſtantiation or Conſubſtantiation) the Popiſh adoration ſtandeth faſt. For as in ancient times, before the Aſcenſion, it was not only lawfull, but behoovefull alſo to worſhip Chriſt whereſoever he was; ſo now alſo, if he be in the bread, he muſt be worſhipped in the bread, whether he be there ſeen, or not ſeen. For much more were we to beleeve the voice of God, then any ſenſe of ours, if it expreſſed and ſpecified any ſuch matter. Likewiſe of the contrary ſide, the preſence of Chriſts body in the bread is taken away, if we take away by Gods commandement this foule and ſhamefull Popiſh adoration of Chriſts body, lying covertly by their judgements under the formes of Bread and Wine. Here the Ubiquiraries except againſt us on their behalfe, that Chriſt is preſent in the bread, not to be worſhipped but to be eaten, and that he commanded not himſelf to be adored, but to be eaten. Anſw. In both theſe aſſeraions they conclude no more, then that which is in controverſie: for Chriſt commanded neither of theſe. If he be in the bread, he muſt there be worſhipped, becauſe of the generall commandement; Let all the holy Angels of God worſhip him. Thou ſhalt worſhip the Lord thy God. They therefore imagine Chriſt in the bread, and yet ſay it is not lawfull to worſhip him; which is an open deceit and mockery. Wherefore Muſculus, and others, to ſalve this ſore, are content to fall downe before the Bread, and worſhip Chriſt therein. But Heſhuſius replyeth againſt us, thus; The Divinity is not adored in all the creatures, though it be preſent in all: Therefore neither is it neceſſary that the humanity ſhould be adored in the bread, though it be corporally preſent therein. Anſ. The examples are not alike. The adoration of the Divinity is not tyed to all creatures, but it is tyed to the humanity aſſumed, as to a proper peculiar Temple. Whereſoever then Chriſts humanity is, there the Divinity will be worſhipped in it, and with it. And indeed, by this their own maine argument,The Ubiquity of Chriſts manhood confuted by the Ubiquitaries own argument. the Ubiquity of Chriſts manhood is quite overthrowne: For, ſeeing the manhood is not to be worſhipped in all creatures, and every-where; it followeth, that it is not preſent in all peares, apples, ropes, cheeſes, &c. as the Ubiquitaries write thereof.

Theſe differences did D. Ʋrſine, in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper teſtifieth, that Chriſts onely ſacrifice juſtifieth: The Maſſe-Prieſts ſay, that the Maſſe juſtifieth for the very worke done, as they uſe to ſpeake: that is, through the externall rite and action. 2. The Supper teacheth us, that Chriſt redeemed us by offering himſelfe for us: The Maſſe-Prieſts ſay, that we are redeemed by Chriſt offered by them. 3. The Supper telleth us, that our ſalvation is perfected by Chriſts owne ſacrifice: The Maſſe-mongers report, that it is perfected by infinite numbers of Maſſes. 4. The Supper inſtructech us, how we are ingraffed into Chriſt by faith by means of the holy Ghoſt: The Maſſe falſly feigneth, that Chriſt entreth into us corporally; or wee are ingraffed into Chriſt by his corporall conveyance into us. 5. The Supper teacheth us, that Chriſt, having ended his ſacrifice, aſcended into heaven: Our Maſſemongers tell us, that he in his body is on the Aliar. 6. In the Supper bread and wine remaine, and change not their ſubſtance; becauſe Sacraments retaine, and change not the ſubſtance of the ſigne: The Maſſe-Prieſts declare unto us, that the ſubſtance of bread and wine is quite aboliſhed, and the accidents onely remaine. 7. The end of the Supper is, the confirmation of faith in Chriſt, and his one onely ſacrifice: The end of the Maſſe is, a confirmation of that opinion of workes meritorious for their very working and performance, and a deniall of Chriſts ſacrifice. 8. The Supper teacheth us, that Chriſt is to be adored above in heaven: The Maſſe-mongers adore him under the formes of bread and wine. Theſe differences prove, that the Popiſh Maſſe, in the foundation and ground thereof, is nothing elſe but a deniall of CHRISTS onely ſacrifice, and an horrible Idolatry. They further point out unto us many cauſes, for which the Popiſh Maſſe ought to be ſuppreſſed, aboliſhed, and abandoned far out of the Church:Nine cauſes why the Maſſe is to be aboliſhed. of which are theſe here expreſſed.

1. The Popiſh Maſſe is a manifold corrupting, or rather aboliſhing of the whole rite inſtituted by Chriſt. For it taketh away the cup from the people, and admitteth many childiſh toyes unknowne to the Apoſtles, and never practiſed by religious antiquity, when as notwithſtanding no creature hath any power to inſtitute any Sacraments, or to change and aboliſh the conſtitutions and ordinances of God.

2. The Maſſe taketh away the ſigne and Sacrament it ſelfe, becauſe it transformeth the ſigne into the thing ſignified. For it denieth that there is any bread and graine remaining; but ſaith, it is the fleſh and bloud of Chriſt ſubſtantially, which is flat repugnant to the nature of a Sacrament, which admitteth not that the ſubſtance of the ſignes be aboliſhed, nor requireth a phyſicall connexion of the ſignes and things ſignified, and therefore no tranſubſtantiation, or corporall preſence in the Supper; but leadeth us unto Chriſt crucified, and now reigning in heaven, and thence communicating himſelfe unto us.

3. The opinion of Merit in the worke done is grounded on the Maſſe. For the Maſſe-Prieſts feigne that the Maſſe is a propitiatory ſacrifice, which for its own worth doth merit, even by the worke it ſelfe wrought, (that is, through the externall right and action) both for him that celebrateth, and for others, remiſſion of ſins. Whereas even Moſes ſacrifices had not this property or power but the only ſacrifice of the Son of God once offered for us, whereunto the Lords Supper leadeth and directeth us, and from which the Maſſe with-draweth us.In what ſenſe the Fathers call the Supper a ſacrifice. The Fathers indeed ſometimes call a ſupper a Sacrifice and ſo it is; but an Euchariſticall or thankſgiving ſacrifice, not a propitiatory ſacrifice, as the Papiſts dreame. And the Supper verily, is even that ſame ſacrifice which Chriſt offered, in ſuch ſort, as the bread is that body which Chriſt gave for us: but ſacramentally. But our Maſſe-Prieſts will have the Maſſe to be not the ſame ſacrifice which Chriſt offered, but diverſe and different from it: For they terme it a ſacrifice without blord, whereby is obtained remiſſion of ſins. Therefore in very truth they deny Chriſts bloody ſacrifice, whilſt they deny that Chriſt hath perfectly merited remiſſion of ſinnes, and invent another ſacrifice for the purging of ſin; howſoever in words they profeſſe that they offer no other ſacrifice then that which Chriſt offered. For it is one thing for the ſame ſacrifice to be often offered, which cannot be verified of Chriſts ſacrifice: and another thing for one ſacrifice to be once offered, and that ſufficient to take away all ſins, which the Scripture affirmeth of Chriſts ſacrifice. For theſe ſpeeches are contradictory; This ſacrifice alone is ſufficient for remiſſion of ſins: and, This ſacrifice with others is offered for ſins.

4. In this errour another lurketh, whereas they beare us in hand that by their Maſſes they are able to obtaine remiſsion of ſins, and redemption of ſoules for ſuch as are abſent, dead, or in Purgatory: though Gods word contrariwiſe reach that we ſhall be cloathed in heaven, if we be found cloathed and not naked on earth; and that we ſhall be judged as we are found in our departure out of this life.Cont. Demet. For (ſaith Cyprian) When we are once deceaſed and have departed this life, there is no place for repentance, no effect of ſatisfaction: here life is either loſt or gained; here we procure eternall ſalvation by our worſhip of God and fruit of faith.

5. Hereof alſo is hatched another fancy, ſeeing they feigne that by that worke of offering the ſacrifice in the Maſſe, they do not only merit remiſſion of ſins, but other benefits alſo: as healing of ſick men, ſheep, horſes, oxen, ſwine, &c. Wherefore, they feigne that in the Maſſe corporall bleſſings, and different in kinde from thoſe which are promiſed in the Goſpel, and ſealed by the Sacraments, are imparted unto them.

6. The Maſſe is repugnant to Chriſts Prieſt-hood: becauſe he is the onely High Prieſt, who hath power to offer himſelfe. The Pope, with his companions, moſt impudently pulleth this honour to himſelf. For theſe deceivers and lying men feigne, with great contumely and deſpite to Chriſt, that they offer againe Chriſt unto the Father, and that they alone are worthy men to offer Chriſt unto his Father: when yet no man, no Angel, neither any creature is of that dignity and worthineſſe, as that he may ſacrifice the Sonne of God. For the Prieſt is above the ſacrifice: they therefore who will be the Prieſts to offer Chriſt, mount and lift themſelves above him. Object. The Prieſts ſlay not, but offer only and preſent the Son unto the Father, that for his ſake he may remit us our ſinnes, and ſo they only apply that one and only ſacrifice of Chriſt. Anſ. It is enough that they ſay, that they offer Chriſt with their hands. For it remaineth that they make themſelves Prieſts, and ſo place themſelves above Chriſt the Son of God. Neither is it materiall, that they deny that they ſlay Chriſt. Many things were offered of old by the Prieſts which were not ſlain, neither were of that quality; but were only offered, as cakes, and liquid offerings, and burnt offerings, and other ſuch like. The Jewes indeed ſlew Chriſt: but it cannot thence be affirmed that they did ſacrifice him; but Chriſt himſelfe was willingly ſlaine, and therefore ſacrificed himſelfe. Chriſt through the eternall ſpirit offered himſelfe without ſpot to God: Heb 9 1 . Heb. 9.28. and verily he offered himſelfe once a ſacrifice unto his Father for us. Christ was once offered to take away the ſins of many; and to them that looke for him ſhall he appear the ſecond time without ſin unto ſalvation. Chriſt after he had offered one ſacrifice for ſins, Heb. 10.12. A propitiatory ſacrifice cannot be without bloud ſitteth for ever at the right hand of God. Now the Papiſts (contrary to theſe manifeſt places of Scripture) will have Chriſt to be often offered in the Maſſe. For they ſay, they ſacrifice him indeed, but ſlay him not. But a propitiatory ſacrifice cannot be without ſlaughter: for, Without ſhedding of bloud is no remiſsion. Heb. 9.22.

7. The Maſſe is repugnant unto the Articles of our faith concerning the true humanity of Chriſt, concerning his true aſcenſion into heaven, and his returning from thence at the day of judgement. For, it faſtneth on Chriſt a body made of bread: it feigneth that Chriſt lieth hid corporally under the formes of bread and wine.

8. The Maſſe is contrary to the communion of Saints with Chriſt. For, it imagineth an execrable invention, which is, that Chriſts body doth deſcend into our bodies, and remaineth as long within our bodies, as the formes remaine of bread and wine. But the Supper teacheth that we are made members of Chriſt by the holy Ghoſt, and ingraffed into him.

9. The Maſſe is repugnant to the true worſhip of God, becauſe it maketh Chriſt to be there corporally preſent, and ſo by conſequent there to be worſhipped. Even as of old before his aſcenſion it was not only lawfull, but in duty required, that Chriſt ſhould be worſhipped in whatſoever place he was, and ſo alſo did his Diſciples alwayes worſhip him, when he was preſent, as alſo when he aſcended from them: but after his aſcenſion, they did not from that time adore and worſhip him, turning unto any one particular place more then other. Wherefore, ſeeing the Papiſts in their Maſſe tie the worſhip and adoration of Chriſt to a thing, whereunto Chriſt himſelfe by expreſſe word hath not tyed it; They profeſſe themſelvs to be idolaters, and doe no leſſe abſurdly and impiouſly in this, then if they ſhould worſhip Chriſt at a wall, or if they ſhould worſhip a pillar, falling downe before it.

Hence it is evident that the Maſſe is an Idoll, made by Antichriſt out of divers, and thoſe horrible errours and blaſphemies, and ſubſtituted in place of the Lords Supper, and for this cauſe is juſtly and rightly ſuppreſt. Object. 1. The Maſſe is an application of Chriſts ſacrifice. Therefore it is not to be taken away. Anſ. I deny the Antecedent: becauſe we apply Chriſts merit by faith only, as it is ſaid:Epheſ. 3.17. That Chriſt may dwell in your hearts by faith. Object. 2. There muſt be a perpetuall ſacrifice in the Church, Eſay 66.23. Mal. 1.11. becauſe Eſay foretold that it ſhould be from Sabbath to Sabbath: and Mal. They ſhall offer a pure offering. Anſ. The ſacrifices of the new Church of the Gentiles is the Sacrifice of thankſgiving; and the Prophets inſinuate unto us ſuch a Sacrifice perpetuall and pure. Such a Sacrifice of thankſgiving the Fathers termed the Euchariſt: 1. Becauſe it is a remembrance of Chriſts Sacrifice. 2. Becauſe almes were given in the Primitive Church after the Supper was ended, which were a Sacrifice. But that the Supper ſhould be a propitiatory Sacrifice, the Fathers never ſo much as once dreamed.

Queſt. 81. Who are to come unto the Table of the Lord?

Anſ. They only who are truly ſorrowfull, that they have offended God by their ſins; and yet truſt that thoſe ſins are pardoned them for Chriſts ſake: and what other infirmities they have, that thoſe are covered by his paſſion and death, who alſo deſire more and more to go forward in faith and integrity of life. But hypocrites, and they who doe not truly repent, doe eat and drink damnation to themſelves1 Cor. 11.28. & 10.19, 20, 21, 22..

The Explication.

Here are three things to be handled and declared: 1. Who ought to approach unto the Lords Supper. 2. What the wicked receive if they come. 3. What is the right and lawfull uſe of the Supper.

1. Who ought to approach unto the Lords Supper.

THeſe are diſtinct queſtions, Who ought to approach unto the Supper: and, Who ought to be admitted to the Supper. The former concerneth the duty of the Communicants; the latter, the duty of the Church and Miniſters. The former is ſtricter, the latter, larger and more generall: for, touching the former, the godly alone ought to come; touching the latter, not the godly onely, but Hypocrites alſo, who are not known to be ſuch, are to be admitted by the Church unto the Supper. Wherefore, all that ought to come, ought to be admitted, but on the other ſide, not all that ought to be admitted, Who ought to come unto the Lords Supper. ought to come; but they only ought to approach unto the Supper, 1. Who acknowledge their ſinnes, and are truly ſorry for them. 2. Who have a confidence that they are pardoned and forgiven them by Chriſt, and for his ſake. 3. Who have an earneſt purpoſe and deſire of profiting and going forward more and more in faith, and pureneſſe of life: that is, they only ought to approach and draw neer unto the Lords Supper, and are worthy gueſts of Chriſt, who live in true faith and repentance: Herein a mans true proof and examination conſiſteth, whereof Saint Paul ſpeaketh:1 Cor. 11.28. What it is to prove himſelfe. Let a man examine himſelfe, and ſo let him eat of this bread. To prove thy ſelf, is,2 Cor. 13.5. How we may be aſſured that we have true faith and repentance. Rom. 1.1.5. To examine whether thou have faith and repentance, according as it is ſaid: Prove your ſelves whether yee are in the faith, whether Chriſt dwell in you. But how ſhall a man know that he hath theſe things? 1. By a confidence and tranquillity of conſcience: becauſe, Being juſtified by faith, we have peace towards God. Hope maketh not aſhamed: becauſe the love of God is ſhed in our hearts by the holy Ghoſt, which is given unto us. 2. By effects; that is, by the beginnings of true outward and inward obedience, and by an earneſt purpoſe to obey God according to all his commandements. They who have and perceive this in themſelves, ought to draw neere and partake of Chriſts Supper; namely, whoſo have faith and repentance, not in poſsibility only, but alſo actually. Therefore infants are not capable of the Supper, becauſe they ſave faith only potentially and in poſſibility, not actually: they have an inclination to faith or they have faith only by inclination, but they have not an actuall faith. But here is required an actuall faith; which is both a knowledge, and confidence or aſſurance on Chriſts merit, a beginning of new obedience, and a purpoſe of living godly: alſo an examination of himſelfe, and commemoration or remembrance of the Lords death.

Foure cauſes why wicked men and hypocrites ought not to approach unto the Supper.It is not lawfull for the wicked to approach unto the Supper: 1. Becauſe Sacraments are inſtituted only for the faithfull, and thoſe which are converted, to ſeale to them the promiſe of the Goſpel, and confirm their faith. The word notwithſtanding is common to the converted and unconverted; that the converted may heare it, be confirmed by it; and that the unconverted alſo may hear it, and therby be converted. But the Sacraments pertaine to the faithfull alone, and Chriſt inſtituted his Supper for his Diſciples alone:Luke 22.15. as he ſaid, I have earneſtly deſired to eate this Paſſeover with you. Wherefore, from the nature and ſubject of Sacraments is drawne this demonſtrative proofe: What God hath inſtituted for his houſhold and children, that hypocrites and aliens from the Church ought not to receive. 2. Paul interdicteth all the wicked without any exception, from coming unto this holy Supper, by words authentick; in which namely he commandeth, that every man try and examine himſelfe, and ſo eat of that bread, and drink of that cup. 3. Becauſe, when hypocrites & wicked men preſſe and thruſt forwards themſelves unto this myſtery, they eat and drink their owne judgement, and become guilty of Chriſts body and bloud: For, he that eateth and drinketh unworthily eateth and drinketh his owne damnation. 4. Unto theſe may be adjoyned alſo generall reſtimonies of Scripture; whereby unbeleevers are forbidden to come unto the Supper;Mat. 5.24. Eſay 66.3. Rom. 2.25. and the uſe of the Sacraments frequented by irrepentant and impenitent men, condemned. Leave there thine offering before the altar: firſt be reconciled to thy brother, and then come and offer thy gift. He that killeth a bullock is as if he ſlew a man. If thou be a traſgreſſour of the Law, thy circumciſion is made uncircumciſion.

Object. 1. God commandeth that all uſe the Sacraments; and Chriſt ſaith: Take, drink ye all of this; therefore if wicked men approach unto the Lords Table, they offend not. Anſw. To the Antecedent we anſwer, that God indeed injoyneth all men the Sacraments, namely, the lawful and right uſe, which is not without faith and repentance. He commandeth that all be baptized and reſort unto the Supper; but he commandeth farther, that all beleeve and repent, Repent and be baptized. Acts 2.38. 1 Cor. 11 28. Let every man examine himſelfe. Object. 2. We are all unworthy. Therefore all must abstaine. Anſ. To the Antecedent: By nature, and in our ſelves we are all unworthy, but we are made worthy by the grace of Chriſt, if we bring faith and a good conſcience.In Johan. tract. Auguſtine ſaith; Come with boldneſſe; it is bread and not poyſon. No mans unworthineſſe therefore ought to with-draw and with-hold him, becauſe all that bring faith and repentance are worthy. To him will I look that is poore, and of a contrite ſpirit, Eſay. 66.2. and trembleth at my words. Object. 3. They who avoid the profaning of the Lords Supper, doe well: But they who refraine from the Lords Supper, in reſpect of ſome hatred they beare to others, or for ſome other ſins, avoid the profaning of the Supper: Therefore they doe well. Anſ. The Major muſt be diſtinguiſhed: They who avoid the profaning of the Supper, doe well, if they avoid it in ſuch ſort as they ought; namely, by repenting themſelves of thoſe ſinnes which have beene the cauſes of their refraining: but they doe very ill, who avoid it, perſevering in their ſinnes, hypocriſie and hatred: For theſe men heap ſin upon ſin, and adde contempt to their former profanation; and the rule is ſound, that, Evill is not to be done, that good may come thereof.

2. What the wicked receive in the Lords Supper.

Eight proofs that the wicked receive nothing but the bare ſignes in the Supper.THe wicked and hypocrites coming to the Lords Supper, receive not the things ſignified, to wit, Chriſts body and bloud; but the bare ſignes of bread and wine, and thoſe to their judgement and damnation. This is proved,John 6.56, 57. 1. From the definition of eating. To eat Chriſt, is through faith to be made partakers of his merit, efficacy, and benefits: as it is ſaid: He that eateth me, liveth by me, dwelleth in me, and I in him. But the wicked and unfaithfull are not partakers of Chriſt: Therefore they ear not Chriſt. 2. From the manner and inſtrument of eating. Chriſts body is eaten by faith alone: For, we apprehend Chriſt with his benefits by faith only; and Chriſts body is the meat and food of the ſoule, not of the belly; of the heart, not of the mouth; as it is well expreſſed in Luthers Catechiſme: Theſe words: FOR YOƲ, require beleeving or faithfull hearts. But the wicked and hypocrites are deſtitute of faith: Therefore they receive not Chriſts body. 3. Chriſt in the Supper offereth his body to be eaten of them onely, for whom he offered himſelfe on the Croſſe. But he offered himſelfe on the Croſſe for the faithfull only, not for the wicked and hypocrites: I pray not for the world, but for them which beleeve. This is my body, John 17.9. which is given for you. John 6.36. 4. Chriſts body is the quickning bread, which whoſoever receiveth, receiveth life therewithall. For Chriſts ſpirit is not ſeparate from his body. He that eateth my fleſh, dwelleth in me, and I in him. But the wicked receiving the ſignes, receive not life. Therefore the wicked receive the ſignes without the things ſignified. 5. The unfaithfull eat and drink their own damnation: Therefore the doe not eat Chriſts body and bloud. The argument is of force by the rule of Contraries. For, To eat their own damnation, is, through incredulity and abuſing of the Sacraments, What is to eate his owne damnation. to be abalienated and repelled from Chriſt and all his bleſsings: or through abuſing of the Sacraments, being received without faith and repentance, grievouſly to offend God: and ſo to draw upon themſelves temporall and everlasting puniſhment except they repent. What it is to eate Chriſt. Contrariwiſe, To eat Chriſt, is through faith to be made partakers of his merit, efficacie, and benefits. For no man can eat Chriſt, and not withall be made by faith partaker of his merit, efficacie, and gifts. No man therefore can both eat Chriſt, and withall eat his own damnation. 1 Cor. 10.11. 6. When Paul ſaith, Yee cannot be partakers of the Lords Table, and of the table of Devils, then bereaves he the wicked of ſome thing in the Lords Table, whereof they can have no part: But they at the Lords Table partake of the ſignes, bread and wine: Therefore he depriveth them of the participation of Chriſts body and bloud, the things ſignified. Object. Ye cannot; that is, with a good conſcience and to ſalvation. Anſ. This is a falſe gloſſe. For the Apoſtle reaſoneth not from an inconvenience, but from an impoſsibility. Ye ought not to partake with them that ſacrifice to Idols: why? becauſe this is to partake with Devils. But it is impoſſible that yee ſhould be partakers of the Table of the Devils,Mat. 6.24. and of the Lords Table, becauſe ſoothly, it is impoſſible to ſerve two Maſters, as Chriſt ſpeaketh; No man can ſerve two Maſters: Ye cannot ſerve God and Mammon: ſo the Apoſtle alſo ſpeaketh in the ſame ſenſe, Ye cannot be partakers of the Lords Table, and of the table of Devils. Mat. 15.25. 7. Chriſt ſaith, It is not meet to caſt the childrens bread unto dogs. But Chriſts body is the childrens bread, that is, the bread of the faithfull.Mat. 7.6. Therefore Chriſt caſteth not his body to dogs, to wit, to the wicked, contrary to his own doctrine, Give not holy things to dogs, nor cast pearles to ſwine. Auguſt. lib. 21. c. 25. de Civit. Dei. & in lo. tract. 26. & 59. & in ſenten. Proſp. c. 3.39. Ambroſ. Serm. de coena. 8. From the authority of Fathers, who have preached the ſame doctrine, Auſtine, and Proſper. Ambroſe ſaith, Although the Sacraments or ſignes ſuffer themſelves to be taken and touched by the unworthie, yet theſe men cannot be partakers of the ſpirit, whoſe infidelity or unworthineſſe contradicteth ſo great holineſſe. And a little after, But as for thoſe who in word only with dry hearts and minds (that is, without affection and without underſtanding) are preſent at theſe ſacred myſteries, or further be partakers of the gifts therein; they indeed lick the rocke, but they neither ſuck honey thence, nor oyle: becauſe they are not quickned with any ſweetneſſe of charity, or fatneſſe of ſanctity of the holy Ghoſt: they neither judge themſelves, nor diſcerne the Sacraments, but unreverently frequent and uſe theſe his holy gifts and bleſsings, as common meats: and impudently intrude themſelves into the Lords Table in a filthy garment, for whom it had been better with a milstone about their neck to have been drowned in the ſea, then with an uncleane conſcience to have taken one morſell at the Lords hands, who to this very day createth, ſanctifieth, bleſſeth, and divideth to godly receivers his true and ſacred body.

The cauſes for which the wicked are ſaid to cate unto themſelves damnation.Now for theſe cauſes the wicked eat unto themſelves, and draw on themſelves damnation: 1. Becauſe they profane the ſignes, and by conſequent the things ſignified, by laying hold on thoſe things which are not inſtituted for them, but for the Diſciples of Chriſt. 2. Becauſe they profane the Covenant and Teſtament of God, by taking unto themſelves the ſignes and tokens of the Covenant. They will ſeeme to be in league with God; whereas they are in league with the Devill, and not with God, whom by this meanes they would, as much as in them lieth, make the Father of the wicked. 3. Becauſe they diſcerne not the Lords body, and tread under foot the bloud of Chriſt. His benefits indeed are offered unto them, but they receive them not with faith, and ſo mock God, while they profeſſe that they receive the benefits of Chriſt, when as they doe, or minde nothing leſſe, and adde this new offence to their other ſinnes. 4. Becauſe they condemne themſelves by their owne judgement. For approaching unto the Lords Table, they profeſſe that they accept of this doctrine, and doe beleeve no ſalvation to be without Chriſt: and yet in the meane ſeaſon are conſcious unto themſelves, that they are hypocrites, and ſo condemn themſelves. Therefore falſe is their objection, who ſay thus, The wicked eat damnation unto themſelves: Therefore they eat Chriſts body. Anſ. Nay, rather the contrary followeth; They eat damnation: Therefore not Chriſts body. For, To eat Chriſt, and To eat damnation, are contraries; which cannot ſtand together. Repl. 1. They eat unworthily: Therefore they eat. Anſw. I grant they eat; but they eat not Chriſt: For the text ſaith expreſly, Whoſoever ſhall eat this bread unworthily. 1 Cor. 11.7. Repl. Chriſt is not a Saviour only, but a Judge alſo. Anſw. Hee is a Judge not of them by whom he is eaten, but of them of whom hee is deſpiſed and rejected. For of them which eat, he ſaith, He which eateth mee ſhall live by mee. John 6.57. But of them which deſpiſe him, he proclaimeth, Depart from me all ye that work iniquity. Matt. 7.23. As therefore the Goſpel, being beleeved, is the ſavour of life unto life; and being deſpiſed, is the ſavour of death unto death: So Chriſt, being eaten, quickeneth; but being contemned, judgeth the eater. But he is then deſpiſed, when in the word and ſacraments he is offered to the unfaithfull, but is refuſed or rejected through infidelity. Repl. 3. They are guilty of Christs body: Therefore they eat it. Anſ. The cauſe of their guilt is not the eating of Chriſt, but the eating of the bread without Chriſt; becauſe it is ſaid, Hee that eateth of this bread unworthily. The abuſe then of the ſigne is the contempt of Chriſt; as the defacing of the Kings Charter or Seal is an injury to the Prince himſelf, and a matter of treaſon. Repl. 4. But how eat the wicked damnation unto themſelves, ſeeing it is a good work to receive the Sacrament? Anſ. It is a good work by it ſelf, but not unto the wicked. The receiving of the Sacrament is a good work when the true and right uſe is adjoyned: otherwiſe it is made not a commanded, but a forbidden work, as alſo God ſaith; He that killeth a bullocke, Iſa. 66.3. is as if he ſlew a man. So likewiſe Paul: This is not to eat the Lords body. And again:1 Cor. 11.20. Rom. 2.26. If thou be a tranſgreſſer of the law, thy circumciſion is made uncircumciſion. Elſe might wee thus conclude; The receiving of Chriſts body is a good work: Therefore the wicked by that receit cannot be made guilty of Chriſts body.

3. What the right and lawfull uſe of the Supper is.

THe right and lawfull uſe of the Supper is, When the faithfull receive in the Church the Lords bread and his cup, and ſhew forth his death, to this end, that this receiving may be a pledge of their union with Chriſt, and an application of the whole benefit of our redemption and ſalvation. It conſiſteth in three things: 1. When the rites and ceremonies inſtituted of Christ are retained and obſerved; yet ſo, that they be not obſerved of one or two privately, bu in a convenient and lawfull aſſembly of the Church, whether great or ſmall: and the rites inſtituted are, That the Lords bread be broken, diſtributed, and received; and the Lords cup given to all that communicate, in remembrance of Chriſts death. 2. When the rights are obſerved of thoſe perſons for whom Chriſt did inſtitute them; that is, when the bread and wine is not diſtributed and received of others then of whom the Lord would have it received: namely not of his enemies, but of his iſciples, which are the faithfull. For, the obſerving of the rite without faith and repentance, is not the uſe, but the abuſe of it. 3. When the Supper is received, and the whole action directed to the right end appointed by Christ: which is, in commemoration and remembrance of the Lords death, and for confirmation of our faith, and to ſhew our thankefulneſſe.

Queſt. 82. Are they alſo to be admitted to the Supper, who in confeſsion and life declare themſelves to be unbeleevers and ungodly?

Anſ. No. For by that means the Covenant of God is profaned, and the wrath of God is ſtirred up againſt the whole aſſembly1 Cor. 11.20, 34. Iſa. 1.1. &c. & 66.3. Jerem. 21. Pſa. 50.16. &c.: wherefore the Church, by the commandement of Chriſt and his Apoſtles, uſing the keyes of the kingdome of heaven, ought to drive them from the Supper, till they ſhall repent and change their manners.

The Explication.

Who are to be admitted to the Supper. THey are to be admitted of the Church to the Lords Supper, 1. Who are of a fit age to prove themſelves, and to re-call to minde, and meditate on the Lords death, according to that commandement: Do this in remembrance of me. Let a man examine himſelf, and ſo let him eat of this bread. Shew forth the Lords death till he come: Luke 22.19. 1 Cor. 11.2 , 28. Therefore the infants of the Church, though they be reckoned among the faithfull, yet they are exempted from the uſe of the Sacrament. 2. Who are baptiſed, and by baptiſme made members of the Church: For in the Supper, the covenant plighted with God in baptiſm is renewed: Therefore in old time none might eat of the Paſſeover, except hee were firſt circumciſed. So that Turks, Jewes, and other aliants from the Church are to be debarred of the Supper. 3. Who in words and deeds profeſſe true repentance and faith, or they who expreſſe and ſhew a profeſsion of faith and repentance in the actions of their life, whether they doe this truly and ſincerely, or of ſecret and hidden hypocriſie: For of things concealed the Church judgeth not. Therefore it admitteth all whom it may judge to be Chriſts members; that is, whom it heareth and ſeeth profeſſing faith and repentance in publick confeſſion and outward actions, whether they be truly godly, or hypocrites not yet unmasked. But they are not to be admitted, whoſoever ſimply do avouch that they beleeve all things, and yet live wickedly: for hee that ſaith he beleeveth, and hath not works, is a liar, and denieth in deed that which he affirmeth in words; according to that of the Apoſtle,T •• . 1. 6. They profeſſe that they know God, but by their works they deny him, and are abominable and diſobedient, and to every good work reprobate. So S. James ſheweth,James 2.20. Why they onely who profeſſe faith and repentance are to be admitted to the Supper. That faith which is without works is dead. The reaſons why they are to be admitted onely who both by their profeſſion and life profeſſe faith and repentance, are theſe: Profaning of Gods covenant. What it is to profane Gods covenant. Gods covenant two wayes profaned. Becauſe the Church ſhould profane Gods covenant, if it ſhould admit unbeleevers and men impenitent: For he that doth a thing, and he that conſenteth unto it, are both obnoxious to the ſame law. To profane the Covenant of God, is, to commend and acknowledge them for the confederates, or friends and fellows of God, who are Gods enemies; and ſo to make God ſuch a one as hath entered a covenant, and is in league with hypocrites and wicked men. Now the covenant of God is two wayes profaned: namely, as well by communicating and imparting the ſigne of the covenant to them unto whom God promiſeth nothing; as by receiving and uſing the ſignes without faith and repentance. For, not only they profane the covenant, who being as yet impenitent, take the ſignes of the covenant unto them; but they alſo who wittingly and willingly give the ſignes unto thoſe whom God hath ſhut from his covenant. They make therefore God a fellow and friend of the wicked; and the ſons of the divell they make the ſons of God, whoſoever reach the ſignes to the wicked. Fear of Gods w ath.They are not to be admitted to the Supper, who profeſſe not faith and repentance both in life and confeſſion: becauſe, If ſuch ſhould be admitted, the Church ſhould ſtir up the anger of God againſt her ſelf, as of whom wittingly and willingly this ſhould be committed. Now, that by this means the wrath of God is ſtirred up againſt the Church,1 Cor. 11.31. the Apoſtle ſufficiently witneſſeth, ſaying; For this cauſe many are weak and ſick among you, and many ſleep. For if we would judge our ſelves, we ſhould not be judged. God therefore is angry with the conſenters or winkers at the profanation of the Sacrament, and ſo puniſheth them, becauſe he puniſheth the wicked, whom they, conſenting thereto, admitted: for by both the Supper of the Lord is alike profaned. Chriſts commandement. Christ hath commanded that the wicked be not admitted. And if any deny that any ſuch commandement is extant, yet the ſubſtance and tenour of the commandement ſhall be eaſily proved: For Chriſt inſtituted his Supper for his diſciples, and to them alone he ſaid,Iuke 22.15, 17, 19, 20. I have earneſtly deſired to eat this paſſeover with you. Take this, and part it among you: This is my body, which is given for you. This cup is the new Teſtament in my bloud, which is ſhed for you. Wherefore the Supper was inſtituted for Chriſts diſciples only; all others, for whom Chriſt died not, are excluded. To theſe three reaſons we may here adde a fourth. 4. This is an evident demonſtration: They who deny the faith are not to be accounted for members, no not of the viſible Church: But all that refuſe to repent deny the faith; according to that ſaying of the Apoſtle, They profeſſe that they know God, but by works they deny him, Tit. 1.16. and are abominable, and diſobedient, and to every good work reprobate: Therefore they who refuſe to repent are not to be reckoned members, no not of the viſible Church; and therefore are not to be admitted to the Sacraments of the Church, but to be ſecluded, as aliants, from them, untill they repent and change their evill manners. But yet, for all this, thoſe hypocrites are to be admitted, together with the godly, unto the Supper, who are not as yet manifeſted; becauſe they profeſſe in confeſſion and outward actions faith and repentance. But none ought to approach thither but true beleevers; for, theſe only excepted, all others yea, even thoſe hypocrites which are not as yet manifeſted, eat and drink unto themſelves damnation, and profane the Lords ſacred Supper. Object. The Church profaneth the covenant, if it admit the impenitent, Anſw. To the Antecedent we anſwer, that the Church ſinneth not in admitting hypocrites, to wit, as yet concealed, and not unmasked to the view of the world, ſeeing the Church is forced to acknowledge them for ſincere members, who confeſſe with their mouthes, and counterfeit repentance. It ſhould ſin indeed, if wittingly and willingly it admitted open and profeſſed hypocrites, which in word or deed deny faith and repentance. Rep. But many impenitent perſons intrude themſelves, and profane the covenant, eſpecially where excommunication a part of Church diſcipline flouriſheth not; and theſe the Church admitteth without ſin: Therefore it offendeth not in admitting others which deny repentance. Anſ. The Church herein ſinneth not, not becauſe it is no ſin to admit the unrepentant; but becauſe it admitteth them without knowledge that they are ſuch. But the impenitent perſons themſelves, who preſſe unto this table, profane the covenant; not to the impeachment of the Church, or them that communicate with them, but of themſelves: for they procure unto themſelves damnation. Nevertheleſſe, it is the duty of the Church to obſerve diligently what manner of men it admitteth; and the Miniſter of the Church is there excuſed, where excommunication is not authoriſed: yet ſo, that hee give not willingly the Sacrament to the abuſers thereof, but be inſtant in warning and reproving them, and wiſh them to take heed of, and avoid their abuſes. For,Matth. 5.6. Bleſſed are they that hunger and thirſt after righteouſneſſe. But the ſin ſhall lie on others, even on them who commit the abuſe, and on them who wink with both their eyes thereat.

OF THE PASSEOVER.

SEeing it is aforeſaid, that the Lords Supper ſucceeded the Paſſeover, it ſhall not be impertinent to declare here in brief the doctrine of the Paſſeover. The Queſtions concerning the Paſſeover are theſe: 1. What it was. 2. What were the ends and uſes thereof. 3. What are the allegories or reſemblances of the rites of the Paſchall lamb. 4. Whether it be now abrogated, and what ſucceeded in place thereof.

1. What the Paſſeover was.

THe Paſſeover was a ſolemn eating of a Lamb, enjoyned the Iſraelites by God that this ceremony, being yeerly performed throughout every houſe, might be a memoriall unto them of their deliverance out of Egypt, but ſhould eſpecially ſignifie unto the faithfull their ſparituall freedome from ſin and death by Christ, which was to be ſacrificed or ſlain on the croſſe, and to be eaten by faith. Or, It was a Sacrament of the ancient Church, which by Gods commandeme t was to be celebrated with the yeerly ſlaying and eating in every family of the Jewes a lambe of a yeer old, to be a remembrance unto hem of the benefits of their delivery out of Egypt, and a ſeale of the promiſe of grace touching remiſsion of ſins for the ſacrifice of the Meſſias. Paſcha the Greek word, cometh from the Hebrew Peſach a Paſſeover, derived of Paſach, which ſignifieth, To paſſe over. This Sacrament and whole ſolemnity had his name from the paſſing over of the Angel, who ſeeing the bloud of the Lamb on the Iſraelites upper door-poſts, paſſed over, and ſpared their firſt-born, when he ſlew all the firſt-born of the Egyptians. The hiſtory of the inſtitution of the Paſſeover is extant Exod. 12. God commanded that the killing of the Lamb ſhould be executed with certain and divers ceremonies.The rites and ceremonies of the paſſeover. For, A lamb of a yeer old, a male without blemiſh, was to be ſeparated from the flocke, the tenth day of the firſt moneth called Niſan, or Abib, according to the number of the families, for every houſhold a lamb; and was to be ſlain four dayes after, that is, the fourteenth day at even, and the poſts and lintels, or upper cheeks of the doors of their houſes were to be ſprinkled with his bloud: then was hee to be rosted, and eaten whole, and in haſte, with unleavened bread and ſowre herbs; and they that did eat it ſtood with their loins girt, their ſhooes on their feet, and their ſtaves in their hands. Exod. 12 11, 23. Of this ceremony, ſaith God, It is the Lords Paſſeover. The bloud ſhall be a token for you upon the houſes where ye are, that when I ſee the bloud, I may paſſe over you. This feaſt God would have to be yeerly, that is, once every yeer ſeven whole dayes celebrated with great ſolemnity:Exod. 12.14, 15. And this day ſhall be unto you as a remembrance: and ye ſhall keep it an holy feast unto the Lord, throughout your generations yee ſhall keep it an holy ordinance for ever. Seven dayes ſhall yee eat unleavened bread, &c. Look Exod. 23.15. Levit. 15.5. Deut. 16.1.

2. What the ends and uſes of the Paſſeover were.

FIve ends of the inſtitution of the paſſeover are ſpecified, Exod. 12. To be a confirmation of the promiſe of the Angels paſſeover, and of the ſaving of the Iſraelites firſt-born.That the bloud of the lamb ſprinkled on the poſts might be a ſigne of the Angel-which ſhould paſſe over the Iſraelites, and ſave their firſt-born; as it is ſaid, ver. 13. And the bloud ſhall be a token for you upon the houſes where you are, that when I ſee the bloud, I may paſſe over you. This end, after the firſt performance of the rite, and execution of the paſſeover, ceaſed forthwith, although the analogie thereof remain for ever. For God both heretofore ſpared, and now ſpareth the faithfull for Chriſts bloud ſhed; that is, for it remitteth their ſins, as in the ſecond end is declared. To be a type of Chriſt.That it might be a figure of the Meſſias his ſacrifice to come or a ſign of the deliverance to be performed by Chriſt, and of Gods grace towards his Church: this was the principall end of the yeerly paſſeover.Exod. 12.45. John 19.36. This is thus proved: It is ſaid, Ye ſhall not break a bone thereof: This figure, John ſaith, was then fulfilled when Chriſts bones were not broken on the croſſe; therefore the lamb was a type of Chriſt, and of his ſacrifice. Againe, Christ our paſſeover is ſacrificed for us: 1 Cor. 5.7. Therefore the paſchall lamb ſignified Chriſt, and the ſacrificing thereof repreſented the ſacrificing of Chriſt. Beſides, the Church underſtood the ſignifications of other ſacrifices, that they were types of the ſacrifices of the Meſſias (for the Fathers of the old Church were not ſo brutiſh, as to hope for remiſſion of ſins by the bloud of buls:) much more therefore did they by faith behold the Meſſias and his ſacrifice in the Paſchall lamb Finally, John calleth Chriſt The Lamb of God: Revel. 13.8. and, the Lamb which was ſlain from the beginning of the world; to wit, becauſe he was prefigured by that lamb which was ſlain to be the paſſeover. For a remembrance of their delivery out of Egypt. Exod. 12.15. Deut 16.3.To be a memoriall of the firſt paſſeover, and of the delivery out of Egypt. For God would, that the memory of ſo great a benefit ſhould be preſerved among his people, leſt their poſterity ſhould wexe unthankfull. Seven dayes ſhalt thou eat unleavened bread, even the bread of tribulation, (for thou camest out of the land of Egypt in haste) that thou mayeſt remember the day when thou camest out of the land of Egypt, all the dayes of thy life. To be an occaſion of publick concourſe to praiſe God for this benefit. Exod. 12.16.That it might be a bond of publick aſſemblies, and maintenance of eccleſiaſticall Miniſtery: In the firſt day ſhall be an holy aſſembly. To diſtinguiſh Iſrael from other people. Exod. 12.43, 48.That it might be a Sacrament whereby to diſtinguiſh Gods people from other nations: No ſtranger ſhall eat thereof. But if a ſtranger dwell with thee, and will obſerve the paſſeover of the Lord, let him circumciſe all the males that belong unto him, and then let him come and obſerve it; and he ſhall be as one that is born in the land: For no uncircumciſed perſon ſhall eat thereof.

3. The allegories or reſemblances between Chriſt and the Paſchal lamb.

FOr confirmation and illuſtration of the principall end of the paſſeover, the conſideration of the reſemblances of ſuch rites as God preſcribed to be obſerved in the killing and eating the Paſchall lamb, may much availe.

A Collation of the type, and the thing ſignified by the type.

THE TYPE WAS, THE THING SIGNIFIED IS, 1. A Lamb out of the flock, 1. Chriſt very or true man, Iſa. 53. John 1. 2. Without blemiſh, ſet apart, 2 Without ſin, Iſa. 53. Heb. 7. 3. To be ſlain and roſted, 3. Who ſuffered and died, 1 Cor. 5. 4. Without breaking any bone, 4. Without having his bones broken, John 19. 5. About evening. 5. In the end of the world, Heb. 1. & 9. 6. The poſts were to be ſprinkled wit his bloud, 6. His ſatisfaction was imputed unto us, Iſa. 53. Rom. 3. 7. That the Deſtroyer might paſſe over the Iſraelites houſ s. 7. That we might be delivered from everlaſting death, Heb 2. 8. He was to be eaten, and that in every family. 8. There muſt be in man an applying of this death of Chriſt to himſelfe by faith, Rom. 1. John 6. 9. He was to be eaten all. 9. This application muſt be according to all the Articles of faith, 2 Tim. 3. 10. Without leavened bread. 10. Without hypocriſie, 1 Cor. 5. 11. With ſowre herbs. 11. With patience of the croſſe, Matt. 10. 12. Haſtily, and in the habit of travellers. 12. With a deſire of profiting, and expectation of an heavenly life, Matth. 13. Heb. 13. 13. Of the Circumciſed alone. 13. The regenerate onely eat him, and hee is profitable to them alone, and they onely take not the Sacraments to their condemnation, Joh. 6. Heb. 13. 1 Cor. 11.

4. Whether the ancient paſſeover be now abrogated.

THat the ancient paſſeover is now by Chriſts coming abrogated, with all other types whatſoever, prefiguring the Meſſias to come, is cleer: 1. Out of the whole diſputation of the Apoſtle to the Hebrews, touching the aboliſhment of the legall ſhadowes, Heb. 7.12. which aboliſhment is now performed in the New Teſtament. If the prieſthood be changed, then of neceſsity muſt there be a change of the law. In that he ſaith, a New Teſtament, hee hath abrogated the Old. 2. From the fulfilling and performance of thoſe legall ſhadows. Theſe things were done, that the Scripture ſhould be fulfilled; Not a bone of him ſhall be broken. John 19.36. Chriſt our paſſeover is ſacrificed for us. 1 Cor. 5.7. 3. From the ſubſtituting of the New Teſtament in place thereof: For Chriſt, when he was ready to die, and to ſacrifice himſelfe as the true Paſſeover, ended the ceremony of the Paſchall lamb with a ſolemn banquet; and thenceforth inſtituted and ordained a Supper to be obſerved by his Church in place thereof. I have deſired to eat this paſſeover with you before I ſuffer. Luke 22.15, 19. Doe this in remembrance of mee. Where hee commandeth, that we celebrate and ſolemnize the ſupper in memory of him, not the ancient paſſeover. As then Baptiſm ſucceeded Circumciſion; ſo the Lords Supper ſucceeded the Paſſeover in the new Teſtament.

Certain concluſions of the Supper.

1. THe Supper of the Lord is a ſacrament of the new Teſtament, wherein, according to the commandement of Chriſt, Bread and Wine is diſtributed and received in the aſſembly of the faithfull, in remembrance of Chriſt: which is, that Chriſt might teſtifie unto us, that he feedeth us with his body and bloud delivered and ſhed for us to eternall life, and that we alſo might, for theſe his benefits, give ſolemn thanks unto him.

2. The firſt and principall end and uſe of the Lords Supper is, That Chriſt might therein teſtifie unto us, that he died for us, and doth feed us with his bloud and body unto everlaſting life, that ſo by this reſtification he might cheriſh and increaſe in us our faith, and ſo conſequently this ſpirituall food and nouriſhment. The ſecond end is thankſgiving for theſe benefits of Chriſt, and our publick and ſolemn profeſſion of them, and our duty towards Chriſt. The third is, the diſtinguiſhing of the Church from other ſects. The fourth, that it might be a bond of mutuall love and dilection. The fifth, that it might be a bond of our aſſemblies and meetings.

3. That firſt end and uſe, which is the confirmation of our faith in Chriſt, the Supper of the Lord hath, becauſe Chriſt himſelf giveth this bread and drink by the hands of his Miniſters, to be a memoriall of him; that is, to admoniſh and put us in remembrance by this ſigne, as by his viſible word, that he died for us, and is the food of eternall life unto us, while he maketh us his members: both becauſe he hath annexed a promiſe to this rite, that he will feed thoſe who eat this bread in remembrance of him, with his own body and bloud, when he ſaith, This is my body; and alſo becauſe the holy Ghoſt doth by this viſible teſtimony move our minds and hearts more firmly to beleeve the promiſe of the Goſpel.

4. There is then in the Lords Supper a double meat and drinke,; one externall, viſible, terrene; namely, bread and wine: and another internall. There is alſo a double eating and receiving; an externall and ſignifying, which is the corporall receiving of the bread and wine; that is, which is performed by the hands, mouth, and ſenſes of the body: and an internall inviſible, and ſignified, which is the fruition of Chriſts death, and a ſpirituall ingraffing into Chriſts body; that is, which is not performed by the hands and mouth of the body, but by the ſpirit and faith. Laſtly, there is a double administer and diſpenſer of this meat and drink; an externall, of the externall, which is the Miniſter of the Church, delivering by his hand bread and wine: and an internall, of the internall meat, which is Chriſt himſelf, feeding us by his body and bloud.

5. Not the body and bloud of Chriſt, but the bread and wine are the ſigns which ſerve for confirmation of our faith: for the body and bloud of Chriſt are received, that we may live for ever. But the bread and wine are received, that we may be confirmed and aſſured of that heavenly food, and daily more and more injoy it.

6. Neither is the bread changed into the body of Chriſt, nor the wine into the bloud of Chriſt; neither doth the body and bloud of Chriſt ſucceed in their place, they being aboliſhed: neither is Chriſts body ſubſtantially preſent in the bread, or under the bread, or where the bread is; but in the right uſe of the Lords Supper, the holy Ghoſt uſeth this ſymbole, as an inſtrument to ſtir up faith in us, by which he more and more dwelleth in us, ingraffeth us into Chriſt, and maketh us through him to be juſt and righteous, and to draw eternall life from him.

8. Now, when Chriſt ſaith, This; that is, This bread is my body, and, This cup is my bloud, the ſpeech is ſacramentall, or metonymicall; becauſe the name of the thing ſignified is attributed to the ſigne it ſelf; that is, it is meant, that the bread it the ſacrament or ſigne of his body, and doth repreſent him, and doth teſtifie, that Chriſts body is offered for us on the croſſe, and is given to us to be food of eternall life: and therefore is the inſtrument of the holy Ghoſt to maintain and increaſe this food in us,1 Cor. 10. as S. Paul ſaith, The bread is the communion of the body of Chriſt: that is, it is that thing by which we are made partakers of Chriſts body. And elſe-where he ſaith, We have been all made to drink into one Spirit. The ſame is the meaning alſo, when it is ſaid, that the bread is called Chriſts body for a ſimilitude which the thing ſignified hath with the ſigne; namely, that Chriſts body nouriſheth the ſpirituall life, as bread doth the corporall life: and for that aſſured and certain joint-receiving of the thing and the ſigne in the right uſe of the ſacrament And this is the ſacramentall union of the bread, which is ſhewed by a ſacramentall kind of ſpeaking, but no ſuch locall conjunction as is by ſome imagined.

9. As therefore the body of Chriſt ſignifieth both his proper and naturall body, and his ſacramentall body, which is the bread of the Euchariſt; ſo the eating of Chriſts body is of two ſorts: one ſacramentall, of the ſigne to wit, the externall and corporall receiving of the bread and wine; the other reall or ſpirituall, which is the receiving of Chriſts very body it ſelf. And, to beleeve in Chriſt dwelling in us by faith, is, by the vertue and operation of the holy Ghoſt, to be ingraffed into his body, as members to the head, and branches into the vine: and ſo to be made partakers of the fruit of the death and life of Chriſt. Whence it is apparent, that they are falſly accuſed, who thus teach, as if they made either the bare ſignes only to be in the Lords Supper, or a participation of Chriſts death only, or of his benef •• s, or of the holy Ghoſt; excluding the true, reall, and ſpirituall communion of the very body of Chriſt it ſelf.

10. Now the right uſe of the Supper is, when the faithfull obſerve this rite inſtituted by Chriſt in remembrance of Chriſt: that is, to the ſtirring and raiſing up of their faith and thankfulneſſe.

11. As in this right uſe the body of Chriſt is ſacramentally taken: ſo alſo without this uſe (as by unbeleevers and hypocrites) it is eaten ſacramentally indeed, but not really; that is, the ſacramentall ſymboles or ſignes, bread and wine, are received, but not the things themſelves of the ſacrament, to wit, the body and bloud of Chriſt.

12. This doctrine of the Supper of the Lord is grounded upon very many, and thoſe moſt ſound and firm reaſons. All thoſe places of Scripture confirm it, which ſpeak of the Lords Supper; and Chriſt, calling not any inviſible thing in the bread, but the very viſible and broken bread it ſelfe, his body delivered or broken for us: which, whereas it cannot be meant properly, himſelfe addeth an expoſition, that that bread is truly received in remembrance of him: which is, as if he had ſaid, That the bread is a ſacrament of his body. So likewiſe he ſaith, The Supper is the new testament, which is ſpirituall, one, and everlaſting. And Paul ſaith, It is the communion of the body and bloud of Christ; becauſe all the faithfull are one body in Chriſt, who cannot ſtand together with the communion of the divels. Likewiſe he maketh one and the ſame ingraffing into Chriſts body by one ſpirit, to be both in baptiſm and in the Lords ſupper. Moreover, the whole doctrine and nature of Sacraments confirm the ſame: all which repreſent to the eyes the ſame ſpirituall communion of Chriſt to be received by faith, which the word or promiſe of the Goſpel declareth unto the ears: Therefore they are called by the names of the things ſignified, and in their right uſe have the receiving of the things adjoined unto them. The articles alſo of our faith confirm it, which teach, that Chriſts body is a true humane body, not preſent at once in many places; as being now received into heaven, and there to remain untill the Lord return to Judgement: and further, that the communion of ſaints with Chriſt is wrought by the holy Ghoſt, not by any entrance of Chriſts body into the bodies of men. Wherefore this ſentence and doctrine is of all the purer antiquity of the Church with moſt great and manifeſt conſent held and profeſſed.

13. The Supper of the Lord differeth from Baptiſm, 1. In the rite and manner of ſignifying; becauſe the dipping into the water or waſhing, ſignifyeth a remiſſion and purging out of ſin by the bloud and ſpirit of Chriſt, and our ſociety and fellowſhip with Chriſt in his afflictions and glorification. But the diſtributing of the bread and wine ſignifieth the death of Chriſt to be imputed unto us unto remiſſion of ſins, and our ſelves ingraffed into Chriſt to become his members. 2. They differ in their ſpeciall uſe, becauſe Baptiſm is the teſtimony of our regeneration, and of the covenant made between us and God, and of our receiving into the Church. But the Lords Supper teſtifieth, that we are ever to be nouriſhed by Chriſt remaining in us, and that the covenant made between God and us, ſhall ever be eſtabliſhed and ratified unto us, and that we for ever ſhall abide in the Church and body of Chriſt. 3. They differ in the perſons to whom they are to be given: Baptiſm is given to all thoſe who are to be accounted for members of the Church, whether they be of yeers and underſtanding, or infants. The Lords Supper is to be given to them only who are able to underſtand and celebrate the benefits of Chriſt, and to examine themſelves. 4. They differ in the often celebrating of them: Baptiſm is to be received but once only; becauſe the covenant of God being once made, is alwayes firm and of force to the penitent. But the Supper is often to be received; becauſe an often renewing and recalling of that covenant to our remembrance is neceſſary for our faith. 5. They differ in the order which is to be obſerved in the uſe of them: Becauſe Baptiſm is to be given before the Supper, and the Supper may not be given unto any, except he be firſt baptiſed.

14. They come worthily to the Lords Supper who examine themſelves, that is, are endued with true faith and repentance. They who find not this in themſelves, ought neither to come without it, leſt they eat and drink their own judgement; not to defer repentance wherewith they ſhould come, leſt they draw upon themſelves hardneſſe of heart, and eternall pains.

15. The Church ought to admit all thoſe unto it, who profeſſe themſelves to imbrace the ground and foundation of Chriſtian doctrine, and to have a purpoſe to obey it: but thoſe muſt be repelled who will not deſiſt, either from their errours and blaſphemies, or from manifeſt ſins againſt their conſcience, being admoniſhed by the Church, and convicted of errour.

16. The Pope hath corruptly taken away the breaking of the bread from the rite of the Supper, and bereaved the people of the uſe of the cup. Corruptly alſo hath he transformed the Supper of the Lord, with adding ſo many ceremonies not delivered by the Apoſtles into a theatricall or pageant-like Maſſe, that is, into a Jewiſh ſuperſtition, and ſtage-like rounds and conveyances. But more wicked and idolatrous inventions are theſe; That the Maſſe is a propitiatory ſacrifice, wherein Chriſt is offered by the Maſſe-prieſts for the quick and the dead, and is by the force of conſecration ſubſtantially preſent, and abideth ſo long as thoſe forms of bread and wine remain uncorrupted: and further, doth beſtow the grace of God, and other benefits upon them for whom he is offered: of whom alſo he is eaten with the mouth of their body, yea, though they have no good inward motion in them: and laſtly, is, being treaſured and laid up, and carried about under thoſe forms, to be worſhipped. In reſpect of theſe foul monſters, it is neceſſary that the Maſſe be quite and clean aboliſhed out of the Chriſtian Church. In ſumme, they are theſe: 1. Tranſubſtantiation. 2. Bread-worſhip. 3. Sacrifice. 4. Maiming of Chriſts Supper.

THE APPENDIX OR ADDITION ADJOYNING unto the former Treatiſe of the Supper.
Certain principall arguments of the Conſubſtantiaries against the ſincere doctrine of the Lords Supper, and the Sacramentaries, as they call them: together with a refutation of them.

1. THe errours of the Sacramentaries (ſay they) are, that there are but bare ſignes and ſymboles only in the Supper. Anſ. We teach that the things ſignified are together with the ſignes in the right uſe exhibited and communicated, albeit not corporally, but in ſuch ſort as is agreeable unto Sacraments. 2. The Sacramentaries ſay, that Christ is preſent only according to his power and efficacie. Anſ. We teach that he is preſent and united with us by the holy Ghoſt, albeit his body be far abſent from us: like as whole Chriſt alſo is preſent with his miniſtery, though diverſly according to the one nature. 3. The Sacramentaries (ſay they) affirm, that an imaginary, figurative, or ſpirituall body of Chriſt is preſent, not his eſſentiall body. Anſ. We never ſpake of an imaginary body, but of the true fleſh of Chriſt, which is preſent with us, although it remain in heaven. Moreover, we ſay, that we receive the bread and body, but both after a manner proper to each. 4. The Sacramentaries (ſay they) affirm, that the true body of Chriſt which hung on the croſſe, and his very bloud which was ſhed for us, is diſtributed, and is ſpiritually received of thoſe only who are worthy receivers: as for the unworthy, they receive nothing beſides the bare ſignes, unto their condemnation. Anſ. All this we grant, as being agreeing to the word of God, the nature of ſacraments, the analogie of faith, and the communion of the faithfull.

Certaine arguments of the Conſubſtantiaries, whereby they goe about to overthrow our doctrine of the Lords Supper; together with the refutation of them.

1. THe words of the institution are open and plain, This is my body; This is my bloud. Anſ. They alledge theſe words againſt themſelves: for they ſay, That the body of Chriſt is received really in, under, with the bread: when Chriſt ſaith, that the very bread is the body. Wherefore they doe a double injury unto the Church: Firſt, while they thruſt upon the Church their own words for Chriſts. Secondly, while they imagine that the Church perceiveth not theſe ſpeeches to be divers, In the bread is my body; and, The bread is my body. They accuſe Chriſt alſo for a liar: for they deny that the bread is his body, but that his body is in the bread. Let them look therefore unto it, how they will anſwer Chriſt at the laſt judgment for this blaſphemy and reproach. The Papiſts alſo do more retain the very words of Chriſt: But theſe retain not the words, but follow the ſenſe and meaning. Wee muſt ſee therefore which part followeth it. Ours ſhall be proved in the end. Repl. Christ addeth an expoſition of his mind, Which is given for you; and, Which is ſhed for you. Anſ. Firſt, this is a begging of that which is in queſtion: for they take as granted, that the bread is properly called the body, which yet lieth upon them to prove; for it is a ſacramentall manner of ſpeaking. Secondly, we return their own reaſon upon them, by inverting it thus; The body of Chriſt properly ſo called was given for us: But the bread was not given for us: Therefore the bread is not the body properly ſo called. Likewiſe, as the bread is the body broken, ſo the breaking of the bread is the breaking of the body: But the breaking of the body is the crucifying thereof: Therefore the bread broken is but ſacramentally and by repreſentation the body broken.

2. They reaſon from the authour who ſaid it, and is true. Anſ. This is alſo a begging of that which is in queſtion. They muſt prove that Chriſt ſaid, his body was in, under, with the bread. And further, a man may ſpeak figuratively, and yet ſpeak perſpicuouſly and plainly. Repl. He is alſo omnipotent: therefore he is able to be every-where, and ſo in the bread. Anſ. Albeit he were able to bring to paſſe, that two flat repugnant things ſhould be true together: yet will hee not do it. Again, God is not able to work contradictories, or things flat repugnant, becauſe he is true. Now, to will thoſe things which are contradictory argueth a lyar: Wherefore we deny not the truth and omnipotency of God, but theſe mens lies; nay rather, we defend Gods truth, affirming, that God doth that which he ſpake. But they oppugne it, making contrary wils to be in God. Repl. Christs body hath many prerogatives not agreeable to our bodies: as, that he was born of a Virgin, walked on the ſea, was at one time and together in the grave, in hell, and in paradiſe; and paſſed thorow the gates when they were fast ſhut. Anſ. Theſe examples are partly not matches, and partly falſe. For this may agree unto a creature, to walk on the waters, as it did to Peter: to paſſe thorow the gates ſhut, as it is agreeable to the nature of a ſpirit. Again, theſe examples are not matches, nor of the ſame quality with that which is in queſtion; becauſe theſe do not imply a contradiction. For when he is ſaid to be born of a Virgin, he is not ſaid withall not to be born of a Virgin. But, to be both finite and infinite, (as they will have Chriſts body who conſubſtantiate it with the bread) theſe imply a contradiction. Now it is falſe that they ſay, that he paſſed thorow the gates ſhut, whereas the gates might yeeld and open unto him: as alſo, that he paſſed thorow the door or ſtone of the grave, when as it is ſaid, that the Angel did open it: and laſtly, when they ſay that Chriſts body was once and together in moe places, which they ſeem to have of Auſtin: but Austin ſaid, That his body was in the grave, his ſoul in hell, and his God-head every where.

3. They reaſon from a circumstance of the time: the ſame night in which hee was betrayed. No man which ſpeaketh ſeriouſly, ſpeaketh figuratively: Chriſt inſtituting his Supper, ſpake ſeriouſly: Therefore without any figure. Anſ. I deny the Major: becauſe by that poſition, no man that ſpeaketh ſeriouſly ſhould ſpeak figuratively, which is moſt falſe. God ſpeaketh in all Sacraments, though figuratively, yet ſeriouſly: I have earneſtly deſired (ſaith Chriſt) to eat this Paſſeover with you. Wherefore I anſwer, that he uſeth not jeſting or obſcure figures. This figure is perſpicuous, becauſe it is uſuall, and his diſciples ſpeak ſo: Where wilt thou that we go and prepare that thou maiſt eat the Paſſeover? It is uſuall alſo in all Sacraments; it is forcible and emphaticall, becauſe it expreſſeth the ſimilitude of the ſigne and the thing ſignified, and the certainty of the conjunction of both in the right uſe and adminiſtration. Again, we invert their reaſon, and ſay, Becauſe Chriſt ſpake ſeriouſly, therefore he uſed a figure which doth well expreſſe and declare the thing. Repl. Chriſt ſaid, This cup is the new testament. In wils and teſtaments men ſpeak properly: Chriſt here inſtituteth a Sacrament: Therefore hee ſpeaketh properly. Anſ. I deny the Major, and invert the reaſon: for ſeeing he would inſtitute a Sacrament, therefore he ſpake figuratively, calling the Supper the new teſtament, which is figuratively to be underſtood for theſe two reaſons: 1. Becauſe otherwiſe there ſhould be two covenants, the one proper, and the other the Supper. 2. Otherwiſe alſo they ſhould be ſhut out from Gods covenant who cannot come to the Supper, and all who come to the Supper ſhould be in the covenant. Object. Christ ſaith, In my bloud: Therefore the reall bloud of Chriſt is in the Supper, and is drunk by the mouth. Anſ. We conclude the contrary rather by thoſe words of Chriſt: becauſe the new teſtament was made by Chriſts bloud ſhed on the croſſe, and applyed unto us by faith, not drunk by the mouth; for otherwiſe they ſhould be excluded from the teſtament and covenant, who were not able to come to the Sacrament. Rep There is a great force in the word New; That which was done in the Old Teſtament typically, is done in the New really. Anſ. If they adde, Therefore done by the mouth of the body, they bring in more in the concluſion then was in the antecedent; for there was no type in the old Teſtament which did ſignifie the eating of Chriſt with the mouth. 2. We invert their reaſon: Chriſts body was no otherwiſe eaten in the new Teſtament then in the old: But in the old it was eaten ſpiritually only:Co . 2.17. Hebr. 9. Therefore in the new alſo it is ſo eaten. Rep. The new Teſtament differeth from the old; becauſe in that were types, in the new is the body it ſelfe. Anſ. This difference of the old and new Teſtament is no where ſet down in holy Scripture; that Chriſt is eaten in the old not really, and in the new corporally by the mouth. In the places which are alledged out of the Apoſtle the body ſignifie h that the ſhadow was only of the old Teſtament, and was accompliſhed and fulfilled by Chriſt: becauſe there the body is oppoſed to thoſe ſhadows: And further, becauſe he calleth it the body of Chriſt: which kind of ſpeech ſheweth, that by Chriſt was wrought accompliſhment and fulfilling of the types and ſhadowes of the old Teſtament. Moreover, albeit we have Chriſt exhibited in the new Teſtament, and he is there born a man; yet notwithſtanding it doth not therefore follow hereof, that his body is in the bread, but only that it is in the new Teſtament.

4. They reaſon from the conſent of the Evangeliſts, and S. Paul. Matthew, as Theophylact calculateth, writ his Goſpel eight yeeres after Christs aſcenſion, Marke ten yeeres, Luke fifteene yeeres, Paul twenty yeers, and all uſe the ſame words. A ſpeech that is often uttered with the ſame words is not figurative: Such is the ſpeech of the Lords Supper: Therefore it is not figurative. Anſ. It is falſe, that a ſpeech often uttered in the ſame words is not figurative: becauſe, when a figure is conſpicuous, known, and forcible, as this, it is retained. Again, The Evangeliſts repeat the words of Chriſt, becauſe he ſpake figuratively. Often, though it be figurative, is this repeated; Hee ſhall baptiſe you with the holy Ghost, Mat h. 3.1 . John 1.33. and with fire. Moreover, we deny that this ſpeech of Chriſts Supper was repeated by all in the ſame words: 1. Becauſe Matthew and Mark ſay, This is my bloud of the new Testament. Luke ſaith, This cup is the new Teſtament in my bloud. 2. Matthew and Mark ſay, This is my body. Luke addeth, which is given for you: Paul, which is broken for you. 3. Paul ſaith, That the bread is the communion of the body of Chriſt. And albeit in this place hee ſpeaketh not purpoſely of the Supper, yet he ſtirreth up and exhorteth unto it. Repl. It is the ſame ſenſe and meaning. Anſw. The queſtion now is not of the ſenſe and meaning of the words, but of the identity of the words; that is, whether they be the ſame words. Repl. Where there is no mention at all of any figure, there is no figure. Anſw. This is falſe: For fooliſh were it, and men ſhould ſeem to make ſhew and oſtentation of their skill and art, if they ſhould ſay that they uſed a trim figure. And the Scripture alſo often ſpeaketh figuratively, and yet doth it not adde withall, it ſpeaketh figuratively. Furthermore, they make mention hereof, when they ſhew, that it conſiſteth of the nature of the ſubject and the attribute: The body was born of the Virgin, crucified, and ſo forth: The bread is made of meal. Secondly, Chriſt willeth this to be done in remembrance of him: Therefore the bread is called the body, as a memoriall of his body. Thirdly, Matthew and Mark ſay, This is my bloud of the new Teſtament: Paul and Luke ſay, This is the new Testament in my bloud. Now the new Teſtament is the bloud whereby God hath bound himſelf to receive the faithfull and repentant into favour, and they bind themſelves to yeeld faith and obedience unto him. Fourthly, Paul ſaith, That the bread is the communion of Chriſts body: which is not any corporall eating; 1. Becauſe the faithfull are thereby one body in Chriſt. 2. Becauſe he compareth it with the communion of the altar in the old Teſtament, which was not corporall. 3. Becauſe it can agree but to the faithfull onely, and not to the wicked. 4. John ſheweth that communion: If we walk in the light, 1 John 1.7. we have fellowſhip one with another, and the bloud of Jeſus Chriſt his Son cleanſeth us from all ſin.And further, this communion whereof Saint Paul ſpeaketh, is our union with Chriſt, and fruition of all his benefits by faith. Hither belongeth the ſimilitude of the body and the members, the vine and the branches, which have nothing to doe with any corporall eating. This communion was and is common to all the faithfull from the beginning unto the worlds end. But they could not eat the body of Chriſt corporally by their mouth. That we might grow up unto him, by whom all the body is coupled and knit together. Eph. 4.15, 16. He that is joyned unto the Lord is one ſpirit. 1 Cor. 9.17. And by one ſpirit are we all baptiſed into one body. Hereby know we that we dwell in him, and hee in us: 1 John 4.13. becauſe hee hath given us of his Spirit. This union therefore is that communion which is wrought by the holy Ghoſt; wherefore it is ſpirituall: For bread cannot be this communion but by a figure, as it is a ſigne. Repl. He that is guilty of the body of Chriſt, eateth it: They who receive unworthily are guilty of the body of Chriſt: Therefore they eat it corporally, for ſpiritually they cannot; becauſe if they could ſo eat it, they ſhould not be guilty. Anſw. The Major is falſe. For he is guilty of Chriſts body, who by his ſins hangeth it on the croſſe again, and deſpiſeth Chriſts benefits. For any reall eating is not required to this guilt: but he that will not receive Chriſt offered by faith, is thereby made guilty. So the injury done unto the Ark is ſaid to be done unto the Lord. Repl. They that diſcern not the Lords body, eat it: But the guilty diſcern it not: Therefore they eat it. Anſ. It the Major be taken ſacramentally, as of the bread, which is called, and is the body of Chriſt, it is true: but if properly, it is falſe. For, not to diſcern his body, is, not to give due honour to it, to contemn it; yea, not to receive the thing ſignified. So, They are ſaid to tread under foot the Son of God, Heb. 10.29. and to count the bloud of the teſtament as an unholy thing, who contemn him.

5. They reaſon from the teſtimony of the Fathers, and the godly of ancient times in the purer ſtate of the Church. Anſ. The ſayings of the Fathers are to be underſtood ſacramentally, or of our ſpirituall communion. Repl. 1. Auguſtine ſaith, Thou ſhalt receive this in the bread, which hung on the croſſe: and this is the cup, which was ſhed out of Christs ſide. Anſw. In the bread, as in the ſigne, that is, together with the ſigne, thou ſhalt receive the thing ſignified. When we receive the bread, we are certain that wee have Chriſt. Repl. 2. Cyril upon John ſaith, By naturall participation, not onely ſpiritually, but alſo corporally: not onely according to the ſpirit, but alſo according to the fleſh corporally and eſſentially. Anſw. Cyril ſpeaketh not of the manner of eating, but of the thing which was to be eaten. He ſheweth that we are made partakers not only of Chriſts ſpirit, but alſo of his humane nature. Now he underſtandeth a ſpirituall communion: 1. Becauſe hee citeth thoſe places concerning it, John 6. & 1 Cor. 10. where no mention is made of corporall eating. 2. He ſpeaketh of the preſence of Chriſt, not in the bread, but in us. 3. He proveth the abiding of Chriſt in us, by the uſe of the Supper, not by any corporall eating. 4. He ſo deſcribeth it, that hee ſaith, It ſhall continue in the life to come. 5. Hee ſpeaketh of that communion which is proper unto the ſaints. Now this is ſpirituall, for otherwiſe it ſhould befall alſo to the wicked.

The ſhifts of Conſubstantiaries, whereby they go about to elude and ſhift off certain of our objections, not all; for moe are objected againſt them.

1. WEe make not, ſay they, any Capernaiticall eating. Anſ. We demand of them whether Chriſt be eaten by the bodily mouth; be it after a groſſe, or after a finer manner. But how ever they anſwer; in that opinion which they hold there is too too much idolatry: for Chriſt refuting the Capernaites, doth not diſtinguiſh the eating of him into a groſſe and a finer manner; but ſaith ſimply, That his body cannot be eaten with the bodily mouth: for he ſaith, that he muſt aſcend: And, that the words which he ſpeaketh are ſpirit and life.

2. We maintain not Ubiquity, for there is not a word thereof to be found. Anſ. Here is to be obſerved the diſſention of the adverſaries about Ubiquity. But neither is a word to be found hereof, That the body of Chriſt is together in two places. And further, of this their opinion followeth Ubiquity: For he that is together and at one time in moe places, muſt needs be infinite, and therefore every-where.

3. Wee overthrow not the article of Chriſts aſcenſion. Anſ. Yea, but they doe overthrow it. For, while they hold that as often as the Supper is celebrated, Chriſt is corporally eaten, they muſt needs ſay that he remaineth and is inviſible on earth. But he is ſaid to have left the world, to have aſcended from a lower place into an higher, and to remain in heaven untill he come to judgement. Now, that ſome except, that Chriſt doth deſcend from heaven as often as the Supper is adminiſtred, it is already refuted.

4. We take not away the doctrine of the properties of Chriſts humanity. Anſ. They altogether take it away. For, they will have his humane nature to be ſuch as is not ſeen, nor felt, nor limited in place. Rep. But Chriſt did put off theſe infirmities and retained the eſſentiall properties. Anſ. But theſe are very eſſentiall properties, which being taken away, the verity alſo and truth of his humane nature is taken away. Auguſtine ſaith, Take away from bodies their ſpaces, and they ſhall be no where.

5. Wee aboliſh not the doctrine concerning the communicating of properties of both natures. Anſ. Yea, but they endeavour it: For they apply thoſe properties of his divine nature, which are affirmed of the whole perſon in the concrete, to both natures. I will be with you to the end of the world: This they underſtand of both natures; which is all one, as if, when it is ſaid, Chriſt, God and man, was circumciſed, one ſhould thus conclude: Therefore the God-head of Chriſt was circumciſed as well as his fleſh. Repl. This only we adde, That thoſe articles belong not unto them. Anſ. After this ſort all ſects may ſhift off all teſtimonies of Scriptures. But they belong hither, and that by a double right: 1. Becauſe they are written of the body of Chriſt: But the body of Chriſt belongeth to the Supper: Therefore theſe articles alſo belong hither, for they ſhew how Chriſts body is to be eaten. 2. They belong hither, becauſe no article of faith is at variance with another. So belongeth hither alſo the doctrine of Juſtification, becauſe in the Supper no other juſtice or righteouſneſſe is to be ſought for, but by the bloud of Chriſt.

6. The manner how we eat it is not to be defined. Anſ. They commit a double fault in ſo ſaying: 1. When they deny that the manner is to be defined, and ſo contradict and gainſay the Scripture, which defineth it, and ſheweth that it is ſpirituall, and that there is wrought an union with Chriſt by faith, through the holy Ghoſt. 2. They themſelves define the manner, as it cleerly appeareth by their writing.

7. The ſaying of Durandus is true: We hear the words; wee perceive the motions; we know not the manner; we beleeve the preſence. Anſ. Durandus maketh nought either for you, or againſt us, or for himſelf, becauſe he was a Papiſt. And again, if his ſaying be rightly underſtood, we may admit it: We hear the words, This is my body; not that we eat with our mouth the body of Chriſt in the bread. We perceive the motions: that is, we perceive the bread to enter into our mouth, not the body of Chriſt. Wee know not the manner: that is, not perfectly, to wit, after what manner the holy Ghoſt is every where whole in Chriſt, and in all the Saints, and how he uniteth us in Chriſt. We beleeve the preſence: namely, ſuch as is the eating, and as is the union of the members and in the head.

8. Wee teach this only, That the body and bloud of Chriſt, is truly, ſubſtantially, and naturally exhibited. Wee grant that wee eate the true body of Chriſt. So then is their diſputation vaine and frivolous: 1. Becauſe they confeſſe that wee are made partakers of the true body of Chriſt, and that wee muſt not queſtion of the manner, for this wee grant. 2. Becauſe the reaſons and refutation which they bring, are of no weight or moment.

Certain reaſons whereby is proved, That the body of Chriſt is not preſent, either In, or Ʋnder, or At the bread of the Lords Supper, neither is corporally eaten Ʋnder, With, In, or At the bread.

1. BEcauſe hee took a true humane nature. Whereupon we adde alſo, that we cannot eate him otherwiſe than his diſciples did in the firſt Supper. 2. Hee truely aſcended out of earth into heaven. 3. Such is our eating of him, as his abiding is in us. 4. All the Saints of the Old and New Teſtament have the ſame union with Chriſt. 5. Chriſt onely is able to offer himſelf unto the Father. Now it is neceſſary in the uſe of the Supper, to crave of God remiſſion of ſins. Wherefore, if he be preſent at the bread, we muſt crave of him, and ſo we offer the bread. But in the New Teſtament it is not lawfull to direct our prayer to any certain place. 6. The bleſsings which are promiſed unto the godly only, are ſpirituall. Unto theſe and other fore-alledged reaſons cometh the conſent of the ancient Fathers, Ambroſe, Athanaſius, Auſtine, Baſil, Bede, Bertram, Chryſoſtome, Clement Alexandrinus, the Councell of Nice, Cyprian, Cyril, Denis, Gelaſius, Gregorie the Great, Gregorie Nazianzene, Heſichius, Hierom, Hilary, Irenaeus, Juſtine, Leo, Macarius, Origen, Procopius, Gaza, Tertullian, and ſo forth.

THE SECOND APPENDIX OR ADDITION. Arguments, whereby the opinion of the Ʋbiquitaries is refelled, and the truth of ſound doctrine confirmed.
THE FIRST ARGUMENT.

THE Marcionites and Manichees imagined that Christ had not a true and ſolid body, but onely made ſhew of the ſhape of a body, ſo that hee ſeemed onely to have fleſh and bones, whereas indeed hee had them not. And further, that the very incarnation, and all the motions and operations of Chriſt, did but onely ſeeme ſo in outward appearance, whereas in the truth of the thing there was no ſuch thing done. Now the opinion of the Ʋbiquity, and of the reall communicating of the properties of both natures, doth raiſe againe from hell that fantasticall dotary and frenſie of thoſe heretickes. Therefore it is no leſſe to be abandoned and baniſhed out of the Church to hell, than that hereſie of the Manichees. That this opinion of Ubiquity doth give life againe to the former, wee prove. The Ubiquitaries are of opinion, and ſo teach, that all the properties of the God-head were preſently, from the very point of Chriſts conception, really effuſed from the God-head of the Word into the humane nature which Chriſt took. Hence theſe abſurdities will follow: 1. Christ ſhall not be truly born of the Virgin, if as touching the nature of his humanity, hee was truly and eſſentially without the wombe of his Mother before hee was born; and after hee was born hee remained no leſſe truly and ſubſtantially, as touching his humanity, in that ſelfe ſame womb, than before. 2. Chriſt was not truly weak in his humane nature, and ſubject to paſsions, if hee were then alſo as touching the ſame nature partaker of the divine majeſty and omnipotency. 3. Hee was not truly dead, if alſo in the time of his death, as touching his ſoul and body, hee were eſſentially preſent every where together with his God-head: For, the ſoul being every where preſent, could not be really ſeparated, in diſtance of places from the body, which alſo ſhould be every-where preſent, and ſo neither could the body die, but onely in outward appearance and imagination. 4. Hee aſcended not truly into heaven: but it ſhall be ſaid to have been onely a vaine and imaginarie, and fantaſticall ſpectacle, if he were in his body ſubſtantially there, before he viſibly aſcended thither: and after he was aſcended thither, he remained yet in the ſubſtantiall preſence of the ſame body, no leſſe truly than before on the earth, yea, & in the very bodies alſo of the faithfull. If theſe things ſo fell out in the truth of the thing; it will follow that the ſame body of Chriſt was indeed at once and together, both weak and omnipotent, baſe and glorious, ſubject to ſufferings, and not ſubject, dead and alive, limited and unlimited; which is horrible to affirm. For avoiding therefore of theſe prodigious and impious abſurdities, they will except, that hee was not as touching his body, otherwiſe than limited, weak ſubject to paſsions, and mortall in the time of his humiliation; becauſe hee had debaſed himſelf, and would not ſhew forth that Majesty, communicated unto his body, before his reſurrection. Anſ. They interpret amiſſe that debaſing of himſelf, of all the glory and Majeſty of his humanity hidden and kept cloſe for a time: whereas it is to be underſtood in reſpect of the Divinity of the Word, in that he would take the forme of a ſervant, that is, the maſſe of our nature, and become man. Moreover, it will follow that Chriſt did ſhew forth the communicated power and Majeſtie of his fleſh, even then, when he was indeed weak and limited, or circumſcribed in body: as when, ſhedding tears, he raiſed Lazarus from the dead, and when being apprehended by the Jews, he healed Malcus, whom Peter wounded. Now, what is it elſe to raiſe the Marcionites up againe from 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 Ʋbiquitaries 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. •• p. Tubin. & Theſ 25, 26. and Apol. 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 Ʋbiquitaries 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 Ʋbiquity 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 in remembrance of him, and to ſhew forth his death. 7. That Chriſt in his Supper doth not command and require a diſſembled and hypocriticall remembrance of him, and publiſhing of his death; but ſuch as imbraceth his Paſſion and death, and all his benefits obtained by theſe for us, by a true and lively faith, and with earneſt and ardent thankfulneſſe, and applieth them unto thoſe which eat and drinke, as proper unto them. 8. That Chriſt will dwell in beleevers only, and in them, who not through contempt, but through neceſſity, cannot come to the Lords Supper, yea, in all beleevers, even from the beginning of the world, to all eternitie, even as well, and after the ſame manner, as he will dwell in them, who came unto the Lords Supper.

They diſagree in theſe points:

1 THat one part contendeth, that theſe words of Chriſt, This is my body, muſt be underſtood, as the wordes ſound, which yet that part it ſelfe doth not prove: but the other part, that thoſe words muſt be underſtood ſacramentally, according to the declaration of Chriſt and Paul, according to the moſt certain and infallible rule and levell of the Articles of our Chriſtian faith. 2. That one part will have the body and bloud of Chriſt to be eſſentially In, or With the bread and the wine, and ſo be eaten, as that together with the bread and the wine, out of the hand of the Miniſter, it entreth by the mouth of the receivers into their bodies: but the other part will have the body of Chriſt, which in the firſt Supper ſate at the table by the Diſciples, now to be and continue, not here on earth, but above in the heavens above and without this viſible world and heaven, untill he deſcend thence again to judgement, and yet that we notwithſtanding here on earth, as oft as we eat this bread with a true faith, are ſo fed with his body, and made to drink of his bloud, that not only through his paſſion and bloud ſhed, we are cleanſed from our ſins; but are alſo in ſuch ſort coupled, knit, and incorporated into his true, eſſentiall, humane body, by his Spirit dwelling both in him and us, that we are fleſh of his fleſh, and bone of his bones; and are more neerly and firmely knit and united with him, than the members of our body are united with our head, and ſo we draw and have in him and from him everlaſting life. 3. That one part will have all, whoſoever come to the Lords Supper, and eat and drink that bread and wine, whether they be beleevers, or unbeleevers, to eat and drink corporally, and with their bodily mouth the fleſh and bloud of Chriſt: beleevers to life and ſalvation; unbeleevers to damnation and death: the other holdeth, that unbeleevers abuſe indeed the outward ſignes, bread and wine, to their damnation, but that the faithfull only can eat and drink by a true faith, and the fore-alledged working of the holy Ghoſt, the body and bloud of Chriſt unto eternall life.

Queſt. 83. What are the keyes of the Kingdome of heaven?

ON THE 31. SABBATH. Anſ. Preaching of the Goſpel, and Eccleſiaſticall diſcipline: by which heaven is opened to the beleevers, and is ſhut againſt the unbeleevers.

Queſt. 84. How is the Kingdome of heaven opened and ſhut by the preaching of the Goſpel?

Anſw. When by the commandement of Chriſt it is publikely declared to all and every one of the faithfull, that all their ſins are pardoned them of God, for the merit of Chriſt, ſo often as they imbrace by a lively faith the promiſe of the Goſpel: but contrarily is denounced to all Infidels and Hypocrites, that ſo long the wrath of God and everlaſting damnation doth lie on them, as they perſiſt in their wickedneſſeJohn 20.21, 22 23. Mat. 16.19.: according to which teſtimony of the Goſpel, God will judge them, as well in this life, as in the life to come.

Queſt. 85. How is the Kingdom of heaven opened and ſhut by Eccleſiaſticall diſcipline?

Anſ. When, according to the commandement of Chriſt, they who in name are Chriſtians, but in their doctrine and life ſhew themſelves aliens from ChriſtRom. 11.7, 8, 9. 1 Cor. 12.28., after they have been ſome time admoniſhed, will not depart from their errours or wickedneſſe, are made knowne unto the Church, or to them that are appointed for that matter and purpoſe, of the Church; and if neither then they obey their admonition, are of the ſame men by interdiction from the Sacraments ſhut out from the Congregation of the Church, and by God himſelfe, out of the Kingdome of heaven. And againe, if they profeſſe, and indeed declare amendment of life, are received as members of Chriſt, and his ChurchMat. 18.15, 16, 17. 1 Cor. 5.3, 4, 5. 2 Theſ. 3.14, 15. 2 John 10.11. 2 Cor. 2.6, 7, 10, 11. 1 Tim. 5.17..

The Explication.

SEeing it hath bin ſhewed in the Treatiſe next going before who are to be admitted by the Church unto the Lords Supper; very commodiouſly and fitly ſhall this doctrine follow, concerning the power of the keyes: wherein, beſides other things, this chiefly is taught; How they who are not to be admitted, muſt be reſtrained and excluded from the Sacraments leſt, approaching unto them, they profane them.

The chiefe queſtions are: 1. What the power of the keyes given unto the Church is, and what are the parts thereof. 2. Whether Eccleſiaſticall diſcipline and excommunication be neceſſary. 3. To whom that power is committed: againſt whom, and in what order to be uſed. 4. To what ends it is to be directed, and what abuſes therein are to be avoided. 5. What that power of the keyes committed unto the Church differeth from the Civill power.

1. What the power of the keyes given to the Church is, and what are the parts thereof.

THe power of the keyes of the Kingdome of heaven, which Chriſt gave to his Church, is the preaching of the Goſpell, and Eccleſiaſticall diſcipline, whereby heaven is opened to the beleeving, and ſhut up againſt the unbeleeving and unfaithfull. Or it is, the office or charge impoſed on the Church by Christ, of denouncing, by the preaching of the Goſpell and Church diſcipline, Gods will; and even of declaring the grace of God, and remiſsion of ſins unto the penitent, that is, to them who live in true faith, and repentance: but of denouncing unto the wicked the wrath of God, and excluſion or baniſhment from the Kingdome of Chriſt, and of caſting ſuch out of the Church, as long as they ſhall ſhew themſelves in doctrine and life eſtranged from Chriſt: and of receiving them againe into the Church, when afterwards they ſhall repent. It is called the power of the keyes by a Metaphor or borrowed ſpeech, taken from the Stewards of mens houſes,Why this power is called the keys. to whom the keyes are delivererd in charge: and the keyes import a Steward-ſhip by a Metonymy or change of names between the ſigne and the thing ſignified thereby; as we uſe to ſay, The Scepter 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 an oblation, as if hee offered ſwines bloud: hee that remembreth incenſe, as if hee bleſſed an Idoll. Jerem. 6.20. In the ſixth of Jeremy he ſharply reproveth thoſe, who, being defiled with their abominations, yet durſt appeare in his Temple. Ezekiel the 20. he threatneth that he will not anſwer,Ezck. 20.31. when he is asked by them who goe after other gods, and then preſent themſelves in Gods Temple, when they are polluted. In the ſame Chapter he ſaith,verſe 24. that they profane his Sabbaths, and pollute his Sanctuary, who, when they have gone a whoring after Idols, appeare in his Temple. Amos the fifth,Amos 5.21. hee rejecteth the ſacrifices and worſhip of tranſgreſſors: I hate and abhorre your feaſt-dayes, and will not ſmell in your ſolemne aſſemblies. Haggai the ſecond, he prohibiteth the uncleane in ſoule once to touch holy things, where he ſpeaketh of morall and ceremoniall uncleaneneſſe.Prov. 15.8. The ſacrifice of the wicked is abomination to the Lord. In the New Teſtament John admitteth them only to baptiſem, who confeſſed their ſins, and repented: Bring forth fruits worthy amendement of life. Leave thine offering before the Altar, and goe thy way; Mat. 3.6. firſt be reconciled to thy brother, and then come and offer thy gift: Therefore whoſoever reconcileth not firſt himſelf unto his brother, hee is to be debarred the Sacraments. For Chriſt will that all ſubmit themſelves firſt unto God, according to all his commandements, before they approach to any Sacrament: For by the name of Altar, here are underſtood any Sacraments whatſoever. Amend your lives, Acts 2.38. & 8.37. 1 Cor. 10.20, 21. & 11.27. and be baptiſed every one of you. If thou beleeveſt with all thine heart, thou mayeſt be baptiſed: Therefore, if thou beleeveſt not, thou mayeſt not. The things which the Gentiles ſacrifice, they ſacrifice to divels, and not unto God. Yee cannot be partakers of the Lords Table, and of the Table of Divels. Whoſoever eateth unworthily, is guilty of the Lords body: But the wicked, eating without faith and repentance, eate unworthily: Therefore they are guilty. We ought not to partake in other mens ſins: and we ought not to wink at any mans deſtruction: therefore wee may not admit the wicked to the Sacrament, leſt they eat unto themſelves damnation.

2. In reſpect of Chriſt and his Apoſtles ſpeciall commandement: If thy brother treſpaſſe against thee, goe and tell him his fault between him and thee alone: Mat. 18.15, 16, 17, 18. if hee heare thee, thou haſt wonne thy brother. But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witneſſes every word may be confirmed. And if he will not vouchſafe to heare them, tell it unto the Church: and if he refuſe to heare the Church alſo, let him be unto thee as an Heathen man, and a Publican. Verily I ſay unto you, Whatſoever yee bind on earth ſhall be bound in heaven; and whatſoever ye looſe on earth, ſhall be looſed in heaven. But Chriſt will not that his Sacraments, which he inſtituted for the faithfull alone, be made common with Pagans and Publicans. And leſt this Mandate might be underſtood of ſome private and ſpeciall judgement, it is expreſly added: Whatſoever yee ſhall bind, &c. which words cannot be otherwiſe underſtood, but of the publike power of the Keys. I verily, as abſent in body, but preſent in ſpirit, 1 Cor. 5.3, 4, 5. have determined already, as though I were preſent, that hee that hath done this thing, when ye are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt, that ſuch one, I ſay, by the power of our Lord Jeſus Christ, be delivered unto Sathan, for the deſtruction of the fleſh, Ibid. ver. 11, 13. that the ſpirit may be ſaved in the day of our Lord Jeſus. And againe: With ſuch a one eate not. Put away therefore from your ſelves that wicked man. For what concord hath Christ with Belial? 2 Theſ. 3.6, 14. or what part hath the Beleever with the Infidels? We command you, brethren, in the name of our Lord Jeſus Chriſt, that yee, withdraw your ſelves from every brother that walketh inordinately, and not after the inſtruction which yee received of us. If any man obey not our ſayings, note him by a letter, and have no company with him, that hee may be aſhamed. 2 John ver. 10. If there come any unto you, and bring not this doctrine, receive him not to houſe, neither bid him, God ſpeed: for, he that biddeth him God ſpeed, is partaker of his evill deeds.

3. The power of the Keyes is neceſſary in reſpect of Gods glory. For God is reproached and deſpited, if without difference wicked blaſphemers goe in the number of his Children, and his Kingdom, and the divels be confounded.

4. Leſt the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word.

5. That the purity of Gods doctrine and worſhip be preſerved.

6. For the ſafety of the Church, which ſhall be puniſhed, if ſhe wittingly and willingly profane Chriſts Sacraments, or ſuffer them to be profaned.

7. For the ſafety of the ſinners, that they, being often admoniſhed and put to ſhame, may returne to repentance.

8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evill example.4.1 Cor. 5.6. Know ye not that a little leaven leaveneth the whole lump?

9. For avoiding of offence among thoſe that are without, lest they, who are not as yet members of the Church, come not to it.

10. That the name of God might not be blaſphemed, and evill ſpoken of by others, and his Covenant deſpited and reproached.

11. That from the ſinners themſelves puniſhment may be averted, becauſe the wicked, approaching unto the Lords Table, eate their owne damnation. Wherefore, that this may not come to paſſe, the Church is bound to provide, that ſuch approach not thither.

12. They who deny the faith and doctrine of Christ, are to be excluded from the Church, and from the uſe of the Sacraments: For the Faithfull, or Chriſtians are not to be confounded, or mingled with thoſe, who are not members of the Church, or with thoſe, who are profeſſed ungodly perſons, blaſphemers, revolters to Arrianiſme, Mahumetaniſme, and the like. But they that deny, and refuſe to repent, deny the faith and doctrine; They profeſſe that they know God, but by workes they deny him. And he that denieth the faith,Tims 1.16. is worſe than Infidels: Therefore they who perſiſt in their wickednes, and deny to repent, are to be ſhut out of the Church; neither are they to be admitted to the uſe of the Sacraments.

13. And here hath place that ſaying of Chriſt, Give not that which is holy to dogges. Wherefore, neither to the Sacraments are dogges to be admitted, namely, thoſe which perſiſt in their wickedneſſe, and make a mocke of Gods Word. For if Chriſt ſpeaketh this of his audible Word, to wit, the Word preached, which yet was inſtituted for the converted and unconverted, or ſuch as were yet to be converted; much more ſhall this likewiſe be ſpoken of his viſible Word, namely, of the Sacraments, which were ordained and inſtituted for the converted only.

14. Open Infidels, wicked ones, and blaſphemers, ought not to be baptiſed: For they ought not to be baptiſed, who beleeve not with their whole heart. Wherefore, Philip ſaith to the Eunuch, If thou beleeveſt with all thine heart, thou mayest be baptiſed. Acts 8.37. Mat. 3. . So John alſo baptiſed none but ſuch as confeſſed their ſins. Now if blaſphemers and unbeleevers are not to be baptiſed, it followeth that they are to be ſhut out of the Church, and not to be admitted to the receiving of the Sacraments. They who ought not to be baptiſed, neither ought they to be admitted unto the Supper: for there is one and the ſame reaſon in both.

15. They who are not as yet baptiſed are not to be admitted unto the Supper: but to them who forſake their Baptiſme, Baptiſme is no Baptiſme; according to that of the Apoſtle: If thou be a tranſgreſſor of the law, thy circumciſion is made uncircumciſion; Rom. 1.25. that is, if thou perſevere in thy tranſgreſſion without repentance: Therefore they who forſake their Baptiſme, are not to be admitted unto the Supper. Obj. Then they who forſake their baptiſme, are alſo to be baptiſed after their receiving into the Church. Anſ. Their receiving into the Church by baptiſme is firme, and in force to them that repent, without any iteration of the ſigne. But ſeeing baptiſme is an entrance into the Church, they who forſake it, are not in the Church; and therefore as long as they continue ſuch, they are not to be admitted either into the Church, or unto the Supper.

16. Ʋnto whom the promiſe of grace doth not belong, unto them the ſigne of grace ought not to be extended: otherwiſe the Church ſhould deale corruptly, admitting them whom God excludeth, and ſhould be diverſe and diſagreeing from her ſelfe: for ſhe ſhould abſolve them by the viſible word, whom ſhe condemned by the audible word. Wherefore the wicked and blaſphemous, whom God hath rejected, and deprived of his grace, are not to be admitted unto the Sacraments, which are the ſignes of Gods grace.

17. The inſtitution of the Sacraments, or the condition, which muſt be obſerved in coming to the Sacraments, requireth faith and repentance: Therefore they who ſhew not repentance, ought not to be admitted. This argument followeth by a counterpoſition; They which have repentance and faith are to be admitted: Therefore they, which have not repentance and faith are not to be admitted.

3. To whom the power of the Keyes is committed, against whom, and in what order to be uſed.

UNto whom the declaration and denouncing of Gods Word is committed, to them alſo is committed the power of the Keyes. The denouncing and publiſhing the anger and favour of God, which is performed in the preaching of the Goſpel, is committed unto the Miniſters: For the preaching of the Goſpel is committed to them alone. But that denouncing, which is exerciſed in Church diſcipline, belongeth to the whole Church: For unto the whole Church doth diſcipline and ſpirituall juriſdiction belong. Now the denouncing and declaration which is uſed in the miniſtery of Gods word, is done after another manner than in the Church diſcipline. In the ministery of the word, the anger of God the word going before, is by every Paſtour alone or Miniſter of the word privately denounced againſt all ungodly, unbeleeving, and unrepenting perſons: namely, that they are exiled from the Kingdome of Chriſt, as long as they repent not, neither live according to the preſcript rule of the Goſpel. And againe, if they repent, the grace and favour of God, and remiſſion of ſinnes, is by the ſame Paſtours and Miniſters ſignified and declared out of the Word of God unto them.

How the Miniſters of the word doe abſolve and condemne.Object. Then have men power to condemne. Anſ. They have ministeriall power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their ſins. And this is done two waies: Firſt, and in generall, when in the preaching of the Goſpel they declare, That all beleevers are ſaved, and that all unbeleevers are condemned. Secondly, when as they exerciſe this function of declaring Gods will privately unto particular men, and towards every one in ſeverall: and when remiſſion of ſins is promiſed to ſome certain perſon repenting, and when likewiſe the anger and diſpleaſure of God is denounced againſt any one perſon not repenting, as long as he continueth in that minde. So Peter ſaid to Simon Magus, Acts 8.23. Thou haſt neither part nor fellowſhip in this buſineſſe. The ſame is to be ſaid in particular to every one, as often as need requireth: neither muſt we do it at our own pleaſure, but according to the word of God. And this is the power of the Keyes granted unto the Paſtours, and annexed unto the Miniſtery of the word. But to execute this ſentence declared, belongeth to God alone. In Eccleſiaſticall juriſdiction, or Church-judgement, the denouncing of the favour and wrath of God, is not done by any privately, but by the whole Church, or in the name of the whole Church, by ſuch as are deputed thereunto by the common conſent of all. And this denouncing is uſed for ſome certain cauſes, and towards ſome certain perſons, having alſo companying it a debarring and excluding from the uſe of the Sacraments, when need requireth.

The perſons who are to be excommunicated.Now, Who are to be excommunicated, is known ſufficiently by that which hath been ſaid before; namely, ſuch as either deny ſome Article of faith, or ſhew that they will not repent, or ſubmit not themſelves to the will of God, according to his commandements, neither make any doubt of perſiſting ſtubbornly in manifeſt wickedneſſe. All ſuch are not to be admitted into the Church: or, if they have been admitted into the Church in baptiſme yet wee muſt not goe forward in offering them the Lords Supper.

The order how they are to be excommunicated.That Order is to be obſerved in executing the office of the Keyes which Chriſt himſelfe, Matth. 18. hath ſet downe. When a man hath committed ſome private treſpaſſe, he muſt firſt be courteouſly admoniſhed by one, according to the commandement of Chriſt:Mat. 18.15. If thy brother treſpaſſe againſt thee, goe and tell him his fault between him and thee alone: if hee heare thee, thou haſt wonne thy brother. Moreover, if being admoniſhed by one, he doth not yet repent, he muſt be againe privately admoniſhed by thee, taking one or two with thee. And ſuch admonitions muſt be done according to Gods word, and with ſignification of good will towards the offender; and that not but for cauſes juſt, weighty, and neceſſary. And if neither ſo admoniſhed by one or two hee repent, hee is to be corrected by the whole Church. Which alſo Chriſt hath commanded. If hee will not vouchſafe to heare them, tell it unto the Church. Now, if a man tranſgreſs publikely by offending of the whole Church, he muſt alſo publikely be corrected by the Church, according as his treſpaſſe is. If neither yet he will repent, being admoniſhed and chaſtiſed by the Church, whether it be he that committed a private treſpaſſe, or he that committed a publick offence, at length excommunication muſt be inflicted by the Church, as the extreme and laſt remedy to correct men obſtinate and impenitent: even as alſo Chriſt himſelf commandeth in theſe words next following the place before alledged, If he refuſe to heare the Church alſo, let him be unto thee as an Heathen man, and a Publican. In theſe words Chriſt expreſly commandeth all, whoſoever, being after this ſort admoniſhed by the Church, will not repent, to be by the common conſent of the Church excommunicated, untill they repent. This then is the lawfull courſe of reclaiming ſuch as goe aſide, and refractary perſons in Chriſts Church, if the degrees preſcribed be obſerved in the execution. The degrees preſcribed are foure: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The publike deceee and ſentence of the Church. The firſt and ſecond degree take place in private offences; the third, in notorious and grievous publike crimes or ſcandals; the fourth, in a caſe of contumacy, in which only the Church proceedeth to excommunication, reputing the obſtinate party for an Heathen and Publican; that is, for an aliant and ſtranger from the Church and Kingdom of God, untill he repent. Wherefore neceſſarily before excommunication firſt goeth a knowledge of ſome ſlip or errour, and a knowledge of obſtinacy or ſtubborneſſe. If then any man become a Papiſt, or an Arrian, or a Davidian, or an Apoſtata in any other kind, he muſt not be reputed a member of the Church, though himſelfe profeſſe that hee is, and deſire to continue therein, unleſſe he abjure and deteſt his errour, and live according to the doctrine of the Goſpel. The reaſon is, becauſe God will have his Church ſeparated from all other Sects and limbes of the Divell: but they, who reverſe their oath made in Baptiſme, are limbes of the Divell: Therefore they are to be exiled the Church; yea, though they profeſſe themſelves Christians. For, in deeds they deny what they profeſſe in words: and therefore it is evident, that they lye and diſſemble; ſeeing faith and a Chriſtian life cannot be diſ-joyned; and they who ſeparate them, mocke God and his Church. Now, an Apoſtata is not ſuch an one as ſometimes,Who is an Apoſtata. or oftentimes offendeth in life and doctrine, and repenteth againe; but ſuch an one, as who being apparently convicted of open errours and out-rages, refuſeth to deſiſt from them. Howbeit, if any profeſſe repentance, and make outward ſhew thereof, though inwardly he be an hypocrite, the Church is bound to admit ſuch an one, untill he bewray himſelf. For the Church may not judge of things ſecret and hidden.

3. What are the ends of the Eccleſiaſticall diſcipline, and what abuſes are therein to be avoided.

CHriſt hath given to his Church the power of Excommunication, not for the deſtruction of the ſinner which is to be excommunicated, but for his edification and ſalvation. Wherefore the end of this diſcipline is not to eſtabliſh the ſoveraignty and tyranny of the Miniſters: The Kings of the Gentiles reign over them; Luke 22.25. but ye ſhall not be ſo. The Miniſters themſelves muſt moſt of all be ſubject to this diſcipline, and with this bridle they are ſpecially contained within the bounds of their vocation; becauſe the Keyes belong not to Miniſters alone, but to the whole Church. Much leſſe is this the end of Eccleſiaſticall diſcipline, that wretched ſinners ſhould be vexed, oppreſſed,The ends and uſes of Excommunication. and driven to deſperation (theſe are the ſlanders of the enemies of this diſcipline) but the true ends are thoſe which the Apoſtle delivereth and ſheweth: 1. That the rebellious, by this means diſgraced and terrified, may bethinke themſelves and repent, Let ſuch a man be delivered unto Sathan,1 Cor. 5.5. for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus. 2. Leſt other Chriſtians, by the example and converſation of wicked ones, ſhould be corrupted. For, one ſcabbed ſheep, unleſſe he be cured or excluded, may infect the whole flock; and a litle leaven leaveneth the whole lump. Your rejoycing is not good: 1 Cor. 5.6. know ye not that a little leaven leaveneth the whole lump? 3. That others may be put in feare of offending; Them that ſin, rebuke openly, that the reſt may feare. 1 Tim. 1.20. 4. That the Church be not defaced with ſcandals, and to avoid the profanation of the Sacraments, and Gods anger conſequent thereon: Purge out therefore the old leaven,1 Cor. 5.7. that yee may be a new lump, as yee are unleavened: For Chriſt our Paſſeover is ſacrificed for us. Theſe then are the ends and uſes of Eccleſiaſticall diſcipline or excommunication.

The abuſes that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,The abuſes of it. and that we begin not prepoſterouſly from the laſt, but from the firſt. Firſt therefore let private admonition take place, and let him be gently and courteouſly admoniſhed, which hath offended; and let the admonition be a detecting and reproofe of his errour out of Gods Word, and an exhortation to amendment. 2. Let it be done in ſuch ſort as it ought; that is, according to Gods Word, with ſignification of our brotherly love, and deſire of ſuccouring them that erre, and that to their ſalvation. For, God will not execute anothers ſentence, but his owne: Therefore our offending brother muſt not preſently be reckoned for an enemy, or aliant from the Church, but be admoniſhed as a brother; according to that of the Apoſtle: Yet count him not as an enemy, 2 Theſ. 3.15. but admoniſh him as a brother. 3. Let it be done on juſt, weighty, and neceſſary cauſes, and not on wrong, doubtfull, and cauſes of no importance. Wee may not proceed on every ſuſpicion to Excommunication, but upon urgent neceſſity, as Phyſicians, who come not to lancing, untill meere neceſſity inforce them. Now, this neceſſity is then, when errours againſt the foundation of faith, and open out rages are obſtinately maintained, and the whole congregation, or ſome parties thereof are indangered. 4. The cauſe muſt with circumſpection be weighed by all the Elders, the deciſion and judgement approved of the whole Church; it may not be managed by any ſeverall mans private authority, or ſwayed by the Miniſter alone. For this power is not appropriated by Chriſt to ſome few, or to the Miniſters onely (howſoever the execution be devolved by the Church to a few, or to the Miniſter alone) but to the whole Church, If hee will not vouchſafe to heare them and others tell it unto the Church. Mat. 18.17. Luke 22.25, 26. The Kings of the Gentiles reign over them; but ye ſhall not be ſo. Wherefore the conſent and decree of the Church is to be expected; 1. Becauſe of Gods expreſſe commandement to this purpoſe. 2. That no man be injured. 3. That the proceſſe may be better authoriſed. 4. That the Miniſtery of the Church grow not unto an Oligarchy, or a Papiſticall ſoveraignity of ſome few perſons. 5. That the condemnation of the rebellious may be the more juſt. The laſt abuſe to be prevented by Excommunication is, 5. That we kindle no ſchiſmes, not give occaſion of ſcandall and offence in the Church, whilſt good men ſee many at variance between themſelves, that grievous evils follow one another on the head, and that the Church is divided: Theſe evils, if the Miniſters ſee, or feare, they may not proceed, but warne and exhort both privately and publikely. If they profit nothing hereby, they are held excuſed: Bleſſed are they which hunger and thirſt after righteouſneſſe; Mat. 5.6. for they ſhall be filled: Others ſhall give an account of their obſtinacy.

5. How the power of the Keyes committed to the Church, differeth from the Civill power.

THe differences are many and manifeſt: 1. Eccleſiaſticall diſcipline is executed by the Church: the civill power by the Judge or Magiſtrate. 2. In the civill ſtate judgement is exerciſed according to civill and poſitive lawes: in the Church, judgement proceedeth according to Gods Lawes and Word. 3. The power of the Keyes, committed unto the Church, dependeth on Gods Word; and the Church exerciſeth her authority by the Word, when it denounceth the anger and wrath of God againſt Infidels and unrepentant perſons, and puniſheth the obſtinate with the Word only; yet ſo, as that this puniſhment pierceth even unto their conſciences: the civill power is armed with the Sword, and puniſheth the obſtinate with corporall puniſhments only. 4. The judgement of the Church hath degrees of admonition; and if repentance interpoſe it ſelfe, it proceedeth not to puniſhment: the civill judgement and the Magiſtrate proceeds to puniſhment, though the offender repent. 5. The end and purpoſe of the Church is, that hee which hath offended ſhould repent, and be ſaved for ever: the end and purpoſe of the Magiſtrate is, that the offender be puniſhed; and ſo peace and externall order and diſcipline be maintained in the Common-wealth. 6. As the Church proceedeth againſt refractary and obſtinate perſons only; ſo it is bound to reverſe and retract her judgement and puniſhment, if there come repentance: but the Magiſtrate, when he hath once puniſhed, is not bound to recall his judgment and puniſhment, neither is hee able ſometimes to revoke and repeale it. The Thiefe repenteth on the Croſſe, and is received of Chriſt into Paradiſe: nevertheleſſe, the Magiſtrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the diſcipline of the Church hath place, where there is no place for civill judgement; as when the Church caſteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithſtanding the civill Magiſtrate tolerateth. And contrariwiſe, the civill government oft-times exileth thoſe, whom the Church receiveth; as when the Magiſtrate puniſheth Adulterers, Robbers, Theeves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obſtinate; whom yet the Church (if they repent) abandoneth not, but receiveth. Wherefore the difference of the Eccleſiaſticall and civill power is apparent and manifeſt. There remaine objections of the Adverſaries of Eccleſiaſticall Diſcipline, whereunto wee will in few words make anſwer.

Object. 1. The charge and office of the Keyes is no where commanded: Therefore it is not to be ordained in the Church; and by conſequent, no man ought to be excluded from the Sacrament.

Anſ. The Antecedenc is falſe; becauſe frequently in Scripture manifeſt teſtimonies of this charge and commiſſion are extant:Matth. 16.19. I will give unto thee the keyes of the kingdome of heaven, and whatſoever thou ſhalt bind upon earth ſhall be bound in heaven. Here in plain words is expreſſed the power of the keyes committed to all miniſters of the word. Moreover, what this office or charge of the keyes committed to the Church is, and how the Church muſt diſcharge this charge and function, Chriſt likewiſe plainly advertiſeth and declareth: If he will not vouchſafe to hear them, tell it to the Church: Mat. 18.17, 1 . and if he refuſe to hear the Church alſo let him be unto thee as an heathen man, and a publican. Verily, I ſay unto you, Whatſoever ye bind on earth, ſhall be bound in heaven; and whatſoever ye looſe on earth, ſhall be looſed in heaven. Theſe things given thus in precept by Chriſt, Paul alſo doth in the thing it ſelfe confirm:1 Cor. 5.1, 5. & 11.20. Let ſuch a one be delivered unto Sathan for the deſtruction of the fleſh that the ſpirit may be ſaved in the day of the Lord Jeſus. When yee come together into one place, this is not to eat the Lords Supper. 2 Theſ. 3.14. If any man obey not your ſavings, note him by a letter, and have no company with him that he may be aſhamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Sathan, 1 Tim. 1.20. that they may learn not to blaſpheme. In the Prophets alſo are manifeſt teſtimonies, in which this is apparent to have been commanded by God:Iſa. 1.11. What have I to do with the multitude of your ſacrifices, ſaith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I deſire not the bloud of bullocks, nor of lambs, nor of goats. Iſa. 66.3. Hee that killeth a bullocke, is as if he ſlew a man: he that ſacrificeth a ſheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered ſwines blond: he that remembreth incenſe, as if he bleſſed an idol. I ſpake not unto your fathers, nor commanded them, Jerem. 7.22. when I brought them out of the land of Egypt, concerning burnt-offerings and ſacrifices. Pſal. 30.16. Unto the wicked ſaid God; What haſt thou to doe to declare mine ordinances, that thou ſhouldſt take my covenant in thy mouth? Wherefore Chriſt alſo ſaith,Matth. 5.24. Leave there thine offering before the Altar, and goe thy way; firſt be reconciled to thy brother, and then come and offer thy gift. There are other places alſo of Scripture beſides theſe, where it is commanded, that all profeſſed wicked perſons be excluded from the Church, and the uſe of the ſacraments: as, whereſoever is reprehended the unlawfull uſe of the ſacraments: Likewiſe, whereſoever the Miniſters are commanded to receive only ſuch for members of the Church as profeſſe faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church ſhould forbid them. Anſ. What God forbiddeth to have done in the Church, that will he have to be avoided by the diſcipline of the Church: and that God hath willed the Church to forbid and exclude profeſſed ungodly perſons, is manifeſtly proved by the fore-alledged places.

Obj. 2. Men are not able to diſcern the worthy from the unworthy, they cannot know who truly repent, and who perſist in pietie; neither can they caſt a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be diſtinguiſhed from the ungodly. Anſ. The Church doth not judge of ſuch as are hidden or ſecret, but of thoſe that are manifeſt; namely, of thoſe who ſhew themſelves in outward life and profeſſion: and this ſhe doth, when concerning ſuch, ſhe ſubſcribeth to the judgement of God; that is, when ſhe judgeth of them according to the preſcript of Gods word: as, when out of the word of God ſhe pronounceth the obſtinate to be condemned, as long as they continue ſuch; and when out of the word of God ſhe abſolveth them which ſhew repentance. But to diſcern from others ſuch as are cloſe and hidden, as the Church is not able, ſo neither doth ſhe take it upon her.

Object. 3. Chriſt ſaith in the parable of tares, Let both grow together untill the harveſt: Matth. 13.30. Therefore none ought to be excluded. Anſ. 1. Chriſt ſpeaketh there of hypocrites, who cannot be diſcerned alwayes from the true ſervers of God. Therefore his meaning is, that hypocrites ought not to be cut off or ſeparated from the Church, as whom wee know not to be ſuch: but that the Angels ſhall do this at the laſt day. 2. Christ diſtinguiſheth there the office of the Magiſtrate, and of Miniſters: Let them grow; that is, put not to death any which are eſtranged from the Church. For, the Miniſters may not uſe corporall force againſt any man, as may the Magiſtrate. Now if this difference be put, the difference which is between the Church and the kingdome of the divell ſhall not be taken away.

Object. 4. Men are to be forced and compelled unto good works: The uſe of the Sacraments is a good work: Therefore they are to be forced and compelled to the uſe of the Sacraments. Anſ. 1. The Minor is not true, except it be underſtood of that uſe which is celebrated by the faithfull: otherwiſe, when unbeleevers uſe the Sacraments, their uſe is no good work. The uſe of the Sacraments is a good work, when good morall works go before this uſe: and then is it truly called the uſe of the Sacraments, otherwiſe it is rather an abuſe and profaning of the Sacraments. For, when the wicked take the Sacraments, they abuſe them; whence it is that Chriſt expreſly dehorteth the wicked from this good work, when as he ſaith, Leave there thine offering before the Altar, and goe thy way. 2. The Major propoſition is to be diſtinguiſhed. Men are to be compelled unto good works, but in their order, ſo that there goe before an enforcing to morall works, and then follow after an enforcing to ceremoniall works:Luke 14.23. and ſo is that to be underſtood which Chriſt ſaith, Compell them to come in. It they thus urge the argument: Good works are not to be forbidden: The uſe of the Sacrament is a good work: Therefore not to be forbidden. If (I ſay) they thus argue, we grant them their Concluſion: fo we forbid not the uſe, but the abuſe. Rep. 1. God would that all ſhould celebrate the paſſeover. numb. 15.30. Anſ. All? Not not orious wicked ones, but ſuch as were members of his people, and ought to be tolerated in a civill ſociety: but concerning obſtinate perſons, there was a commandement that they ſhould be taken from amidſt the congregation. Rep. 2. Yet nevertheleſſe many evils accompany this uſe, and are therein committed. Anſ. Theſe evils are done by them that hinder, and will not follow this good uſe, not by them that exhort thereunto: yet, Bleſſed are they that hunger and thirſt after righteouſneſſe; Mat. 5.6. that is, which deſire the performance of that which is good: which, if it be not practiſed, it is not their fault. And we may not doe evill, or omit thoſe good things which God commandeth, that good may come thereof: only let us do our duty, and leave the event unto God. If that which is good be not put in practice by others, yet our conſcience is cleer, and we have diſcharged our ſelves.

Object. 5. We have not examples of this exeluding: The Prophets, Apoſtles and John excluded none; nay, John baptiſed a generation of vipers: Therefore our Miniſters may not exclude any from the ſacraments. Anſ. The Prophets, albeit they could not exclude the wicked from the ſacrifices and ſacraments; yet they condemned that wickedneſſe of theirs in approaching thither, and made oftentimes long ſermons, bot againſt the wicked, who did approach; and againſt the Church, which admitted them unto the ſacrifices: But that the Apoſtles did exclude, Paul alone doth ſufficiently ſhew by his example, as we ſaw before, in that he commanded the inceſtuous perſon to be delivered unto Sathan,Mark 1.3. Luke .3. and to be caſt out of the Church: and John baptiſed them only who promiſed faith and repentance: he baptiſed a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptiſed; yet were they not any longer vipers when they were baptiſed: for John baptiſed none but ſuch as confeſſed their ſins; as alſo he preached the baptiſme of repentance for the remiſsion of ſins: and required of them whom he baptiſed, that they ſhould bring forth fruits worthy amendment of life.

Object. 6. If they are to be admitted unto the ſacraments which profeſſe faith and repentance, and the unbeleevers and wicked are to be excluded; the ſame ſhall be done after the ſame manner as it was done by John: But John by himſelf alone admitted them who profeſſed faith and repentance unto baptiſm, and he alone alſo rejected the impenitent: Therefore it ſhall be lawfull for one Minister alone, either to admit them who profeſſe the doctrine and repentance, or to reject the obſtinate. Anſ. The reaſon is not alike: For John was endued with a propheticall and apoſtolick authority, which our Miniſters have not. Again at that time the gathering of the new Church was reſpected, and not the excluding of them who were in the Church, and had revolted from it.

Certain Arguments aſſoyled, whereby ſome, in a publick diſputation held in Heidelberge, An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers Engliſh-man, the Reſpondent) endeavoured to aboliſh Eccleſiaſticall Diſcipline: which Arguments, with their Solutions, were taken word by word from the mouth of D. Urſine, at the repetition of this diſputation, the next day privately made in Colleg. Sapient.

The THESES propoſed concerning Church Diſcipline were theſe two: 1. To the ſincere preaching of the word and lawfull administration of the Sacraments is required an office or power of Government in the Church. 2. This office I thus interpret; That the Miniſters, with the Seniory, ſhould have, and ſhould exerciſe a power of convicting, reproving, excommunicating, and executing any other point of Eccleſiasticall diſcipline on any offenders whatſoever, even on Princes themſelves.

1. WHere the Word and Sacraments are rightly to be adminiſtred, there muſt the authority of diſcipline be eſtabliſhed: But in the Primitive Church, and at this day in well ordered Churches, the authority of diſcipline is not eſtabliſhed: Therefore the Word and Sacraments are not rightly there adminiſtred. But abſurd were it ſo to ſay: Therefore abjurd alſo to impoſe a neceſsity of diſcipline on the Church. Anſ. Theſe words, To be rightly adminiſtred, are doubtfull, and have a diverſe meaning. 1. To administer rightly, ſignifieth, ſo to adminiſter, as that the adminiſtration wholly agree with the preſcript of the Lord. 2. It ſignifieth, To adminiſter (not according to the right, perfect, and exact obſerving of it; but) ſo that the adminiſtration be pleaſing to God, and profitable for the ſalvation of the Church. In this whole world the Sacraments are not rightly adminiſtred according to the former ſignification: but according to the later ſignification they are. For, albeit ſome blemiſhes, by reaſon of the Churches weakneſſe and imbecillity, cannot be corrected and amended on a ſudden; yet the adminiſtration may pleaſe God, and profit the Church: albeit we are nevertheleſſe to acknowledge and bewail the defects: for,Mat. 5.6. Bleſſed are they that hunger and thirst after righteouſneſſe. Except theſe things be granted, there will be no pure Church in the world. We may ſeem now to have ſufficiently aſſoyled this objection: but yet further alſo we deny the Minor: For the authority of diſcipline was, and continued in the Primitive Church, and ſhall alſo continue in an ill ordered Church, but with great abuſe, as amongſt the Papiſts. Repl. In our Churches, and in the Helvetian Churches, excommunication is not in force: Therefore the Minor of the former objection is true. Anſ. Although in ſome Churches it be not exerciſed, yet is it not then ill exerciſed: but the Minor is nevertheleſſe infringed; becauſe in thoſe Churches the Word and the Sacraments are rightly adminiſtred, according to the other ſignification, whereof we ſpake before. Here Urſine alledged a ſaying out of Chryſoſtome; Chryſostome ſaith, If any wicked perſon come unto the Lords Table, give not unto him the Lords Sacrament, the body and bloud of the Lord: if he will not beleeve, ſignifie it unto me: I will rather loſe my life, then I will admit him. Excommunication therefore was in force, and was exerciſed in the Church many hundred yeers after Chriſt.

Object. 2. That doctrine which hath neither Gods word nor approved examples, Mat. 18.17. is not to be thruſt upon the Church: But this doctrine hath neither of theſe: 1 Cor. 5.5. 1 Tim. 1, 20. Therefore it is not to be thruſt upon the Church. Anſ. It hath the word for it: If he refuſe to hear the Church, let him be unto thee as an heathen man. It hath approved examples: Let ſuch a one be delivered unto Sathan. And, Whom I have delivered unto Sathan.

Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication.

REpl. No mention is made of the Seniory, or of Excommunication in the place, Mat. 18. Therefore this Scripture proveth nothing. Anſ. I deny the Antecedent: For, although there be not the formall words, yet the thing it ſelf is contained in them. For the Seniory is intimated in theſe words, Tell it to the Church: and Excommunication in theſe, Let him be unto thee as an heathen or publican. Rep. 2. The Church is not the Seniory: That by the name of the Church is meant the Seniorie. But Chriſt commandeth that ſignification be given to the Church; and that admonition be given by the Church: therefore not by the Seniory. Anſ. I deny the Major: albeit the whole reaſon notwithſtanding may be granted: namely, that Chriſt underſtandeth not the Seniory, but taketh properly the name of the Church, both of the Jewiſh before Chriſt, and of the Chriſtian after Chriſt. But there muſt be notwithſtanding ſome order of the jurisdiction of the Church: ſome muſt be appointed and ordained by the Church to overſee and direct mens actions, elſe will there be a confuſion of all things. We cannot obſerve that which Chriſt ſaith, without defining of circumſtances: Therefore by the Church is comprehended the Seniory, and by conſequent it is underſtood of a Councell or aſſembly of Governours.

Repl. 3. It is true indeed, that ſignification cannot be given to the whole Church, but to the Councell, or aſſembly of Governours: which yet is civill: ſo that the meaning is; Tell the Church, that is, the Senate of the City. Anſ. Now then they confeſſe, that it cannot be ſignified to the whole Church, but to ſome Councell, or aſſembly of Governours, which yet muſt be civill, not eccleſiaſticall. The queſtion then is, whether Chriſts words are to be underſtood of a civill Councell and aſſembly. They prove therefore that this Councel is civill, thus; That Councell which puniſheth with corporall puniſhment, is civill: The Councell which gave Paul power to put Christians to death, puniſheth with corporall puniſhment: Therefore it was civill. Anſ. That Councell which puniſheth ſo according to right, is civill; but they who gave that power to Paul, did it wrongfully, becauſe they had not that right and authority, but uſurped it: Which alſo is to be thought of their putting Stephen to death, becauſe it was done tumultuouſly: and further, the Prieſts themſelves were conſenting to it, but unjuſtly. Rep. 4. S. Auſtin ſaith, John 18.31. Tract. 114. in Joh. that the Jewes did lie, when they ſaid, It is not lawfull for us to put any man to death. Anſ. The words of Auſtin are theſe: Did they not put him to death, whom they yeelded up to be put to death? But we must understand, that they meant, they might not put any to death, becauſe of the ſolemnity of the day which they began now to celebrate. Ye falſe Iſraelites, are ye ſo hard hearted? Have ye ſo loſt all ſenſe through your over-much malice, that you think your ſelves undefiled from the bloud of the innocent, becauſe ye delivered him to another to be ſlain? Therefore Auſtin ſaith not that they lied; but only ſaith, that they did that nevertheleſſe, which they ſaid was not lawfull for them to doe. Rep. 5. S. Chryſostome alſo ſaith,In Mat. Hom. 83. It is not lawfull for us; that is, becauſe of the feaſt approaching. Anſ. This is not true, (with the good leave of S. Chryſostome be it ſpoken) becauſe it is witneſſed by their ſtories, that their civill juriſdiction and lawes were taken from them by Herod the Great:Lib. 4. Antiq. c. 8. and Joſephus writeth, that the whole Councell was put to death by him and Hyrcanus, one Sameas only excepted. Therefore the Jews in effect ſay this unto Pilate, Thou haſt the power of the ſword, it is not lawfull for us to put any man to death: which thing Pilate alſo himſelf confirmeth, ſaying,Joh. 19.10. Knoweſt thou not, that I have power to crucifie thee, and have power to looſe thee? Repl. 6. It is ſaid in the Goſpel, Take ye him, and judge him after your own law. Anſ. He meaneth the law of Moſes: as if he ſhould ſay; If he be a blaſphemer, ſtone him to death, you have my good leave and warrant.

Repl. 7. Joſephus ſaith, That their lawes were granted unto them by Claudius. Anſ. Then before-time they had them not. Moreover, Claudius is ſaid in this ſenſe to have granted them their lawes, becauſe hee permitted them to obſerve their own lawes and rites in religion.Joſeph. lib. 19. Antiq. cap. 5. I will (ſaith Claudius the Emperour) that their lawes be no longer infringed through my predeceſſour Caius his folly, but by the publication of this my Edict, that other of Caius be repealed, and they have free liberty to perſiſt in the ancient religion of their Fathers. Repl. 8. Their Councell was taken away by Herod the Great: Therefore before time they had civill juriſdiction, and at that time, when Chriſt commanded to ſignifie it unto the Councell, they had none but the civill. Wherefore, by conſequent, it was to be ſignified to the civill Senate: for that there was no councell but the Civill. For, in all, there were three councels or aſſemblies: 1. Of the whole kingdome, as the high courts of Parliament in England. 2. A leſſe councell, which was the Senate of the city of Jeruſalem: and that was civill and eccleſiaſticall. 3. The Triumviri. All theſe were civill. The Councell then was civill. Chriſt ſendeth to the councell. Therefore to the civill Senate. Anſ. 1. By retortion. If the Jews loſt their civill Juriſdiction under Herod the Great, then they had it not in Chriſts time: for it is cleere that Herod the Great died before Chriſt began to teach. Anſ. 2. The councell was civill, but not only civill: for it had alſo Eccleſiaſticall power, becauſe it handled and decided matters of religion. It conſiſted of Phariſees and Scribes, of Divines and Lawyers: For they had morall and judiciall lawes. The leſſe Councell therefore, whereof Chriſt ſpeaketh, was not meerely Civill, but Eccleſiaſticall alſo. Now then the queſtion is. Whether Chriſt commanded to tell the Councell, as it is Civill, or as it is Eccleſiaſticall? That he will have it ſignified unto the Councell, as it is Eccleſiaſticall, we prove out of the text: 1. Becauſe we are commanded to account the excommunicated perſon for an heathen and publican, that is, for an alien from Chriſts Kingdome. Now to pronounce a man to be a Publican and an alien from Chriſts kingdome, belongeth unto the Eccleſiaſticall Magiſtrate, not unto the Civill: becauſe a publican, and an heathen may be a member of the City, but not of the Church of Chriſt. 2. Chriſt addeth, Verily, verily, I ſay unto you, whatſoever ye bind on earth, ſhall be bound in heaven. Here Chriſt meeteth with an objection: For the excommunicated perſon may object; what doth this touch me? Although the Church account me for an Infidell, for a Heathen man, and publican, I wil notwithſtanding in the mean ſeaſon ear and drink. Chriſt anſwereth therefore, that this judgement ſhall not be fruſtrate or of no effect: for I my ſelfe will be the executor of it. Before, he ſaid, I will give thee the keyes of the Kingdome of heaven: Chap. 16. but there he ſpeaketh of the common and generall authority of the Miniſtery: here he ſpeaketh namely and particularly of the Miniſters authority in this caſe. To bind & looſe therefore is not belonging unto the Civill Magiſtrate, but unto the Church.

Thus farre concerning the firſt member, That in the name of the Church mention is made of the Seniory. Now as touching the other member, that there is mention of Excommunication in thoſe words, Let him be unto thee as an heathen or publican.

The excommunication is contained in the place of Scripture before alledged.Repl. 1. To be accounted for an Heathen man and, To be excommunicated are not all one. Therefore the word Excommunication is not contained here in words of like force. Now the Antecedent is proved thus: Let him be unto thee as an heathen man, and a publican: There he ſpeakes not of the publique judgement of the Church, but of the private judgement of each man. Therefore he is not preſently excommunicated by the whole Church, who is accounted for an heathen by private men. Anſ. Whom each in ſeverall account for an heathen man, him the whole Church ſo accounteth of. Therefore he ſpeaketh of the judgement of the Church. Rep. 2. But it is not ſaid there in the text, whom the whole Church accounteth for an heathen man; but, He that heareth not the Church, account him for a heathen man. Therefore thou accounteſt him not ſo according to the Churches judgement, but according to thine owne judgement. Anſw. Well; I account him ſo, becauſe he heareth not the Church. But, Not to heare the Church, and, To be a publican and eſtranged from the Church, are not theſe all one? But I adde another thing which admitteth leſſe queſtioning. He ſaith not onely to every private man, but the whole Church: For, To thee, and, To the Church, are of like force. For, when Chriſt commandeth that I account a man for a publican and a Heathen, doth he in the meane time will that the Church account him for a Chriſtian? No: becauſe then he would have contrary judgements to be at once given of the ſame man. Wherefore, to be accounted of one for a publican, is, ſo to be accounted of all, even of the whole Church: and if that denunciation ſhould not be done in ſpeciall and particular, no man ſhould be accounted for a Publican. But, To be accounted of the Church for a publican and an heathen, is to be excommunicated, and to be out of the communion of the Church: wherefore this later member ſtandeth ſtill, that in the Scripture alledged mention is made of Excommunication, and that it is committed to the Church.

Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication: Therefore a publican and an excommunicate are not all one. Anſ. I deny the Antecedent: becauſe, To account one out of the communion of the Church, and, To excommunicate, are all one. Rep. 4. But we may account one, that is, think one in mind to be ſuch a perſon. Anſ. If he hear not the Church, thou art to know, not what the Church thinketh of him in mind, but what they publikly determine of him, whether thou maieſt account him for an heathen and publican. And furthermore, Paul elſe-where forbids us to eat and drink with a wicked perſon:1 Cor. 5.11. but converſing with a wicked man cannot be avoided on the ſecret cogitation, but on the publick determination of the Church: therefore it is not a knowledge only in the mind. Thirdly, in the ſame place he ſaith, Put away from among your ſelves that wicked man; that is, proclaim and declare him to be no member of the Church: Therefore, To account one for a publican, is not only to think in mind, but alſo to pronounce him an aliant from the Church, and to excommunicate him.

Objections againſt the example of the Apoſtles excommunicating, alledged, 1 Cor. 5. 2 Cor. 8.5. 2 Theſſ. 3. 1 Tim. 1. &c.

THey who at this day diſallow the Diſcipline of the Church, elude the example of S. Paul two wayes: Some ſimply deny, that the Apoſtle ſpeaketh of Excommunication, when he ſaith, He that hath thus done, let him be delivered unto Sathan: For, ſay they, to deliver unto Sathan, is not to excommunicate, but by ſome miraculous puniſhment through Sathans means to cut off, or at leaſt, curſe and banne him, and deliver him to Sathan to be tortured; yet ſo, that hee continue a member of the Church notwithſtanding. Others grant, that Paul ſpeaketh of Excommunication; but they deny, that the example pertaineth to us: becauſe now there are Chriſtian Magiſtrates, maintainers of diſcipline, of which Magiſtrates the Church was deſtitute in the Apoſtles time. Anſ. But againſt the former of theſe make the Apoſtles words,To deliver up to Sathan, &, To put from the Church, is to excommunicate. 1 Cor. 5.2. Put away from your ſelves that wicked man: and, With ſuch a one eat not. Theſe cannot be underſtood of a miraculous puniſhment by death, ſuch as Ananias and Sapphira ſuffered; but they ſignifie the ordinary authority and judgement of the Church: 1. Becauſe he ſaith, Put ye away; and reprehendeth them, becauſe they have not yet abandoned him. And, Yee are puffed up, and have not rather ſorrowed, that he which hath done this deed might be put from among you. Now all theſe had not the gift which Peter had: Therefore hee ſhould wrongfully reprove them for not ſhewing ſome miracle. 2. Becauſe he requireth the conſent of the Church: When ye are gathered together, 1 Cor. 5.4. and my ſpirit: But there was no need of ſuch a concourſe or an aſſembly for manifeſtation of a miracle. 3. Becauſe hee will, that the inceſtuous perſon be delivered unto Sathan for the destruction of the fleſh, 1 Cor. 5.5. that the ſpirit may be ſaved in the day of the Lord Jeſus: that is, he will have him ſo dealt withall, that notwithſtanding he might live and repent, that his fleſh might be tamed with true contrition, that the old man might be mortified, and the new man quickned. Wherefore the Apoſtle would not that he ſhould be ſlain. 4. He ſpeaketh of the ſeparating and exiling him from the Church, when he ſaith, Purge out the old leaven. Company not together with fornicators. With ſuch a one eat not. All theſe ſpeeches intimate a ſeparation, not any mortall puniſhment. 5. The conference of places of Scripture teacheth, that they who either in word or in life deny the Chriſtian faith, are not to be reputed Chriſtians. Ambroſe ſaith, that this inceſtuous perſon, when his offence was once known, was to be baniſhed from the company of the brotherhood; that is, from the Church. Now they who are caſt out of the Church, are worthily ſaid to be delivered up to Sathan; becauſe they are converſant and reſident in his kingdome, as long as they repent not.

Three cauſes why Paul commanded the inceſtuous perſon to be excommunicated.They who maintaine the later opinion, alledge a falſe cauſe, when they ſay, that Paul therefore would have the inceſtuous perſon excommunicated, becauſe then there was no Chriſtian Magiſtrate. For Paul rendreth farre different reaſons hereof, which continue in force unto this day: 1. The Commandement of Chriſt, When yee are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt; that is, by that authority and warrant of Chriſt, Tell it unto the Church: Let him be unto thee as an Heathen, or a Publican. 2. That the excommunicated perſon might repent, and be ſaved: Let him be delivered unto Sathan, for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of our Lord Jeſus. 3. Leſt others ſhould be tainted and infected with the ſame fore; Know ye not, that a little leaven leaveneth the whole lumpe? For, Chriſt our Paſſeover is ſacrificed for us, that we ſhould live with the unleavened bread of ſincerity and truth, and become a new ſprinkling, and caſt out the old leaven of maliciouſneſſe and wickedneſſe; or at leaſt, if we cannot caſt it all out, yet that we profeſſe not the toleration thereof. Theſe are the cauſes why Paul commanded, that the inceſtuous perſon ſhould be excommunicated out of the Church: but we no where reade, that the Church did therefore excommunicate wicked perſons, becauſe it wanted a Chriſtian Magiſtrate. For the duties of the Church and of the Magiſtrate alwayes were, and yet remaine diſtinct. It is certaine then, that the Apoſtle ſpeaketh of Excommunication, when he ſaith: Deliver him unto Sathan. Put away the wicked man from among you: and that he treateth of the ordinary power of the Church againſt malefactors; whether any miracle then betide or no.

Object. 1. Nathan excommunicated not David an adulterer: Therefore Paul excommunicated not the inceſtuous perſon. Anſw. David repented after the firſt warning; therefore he ought not to be excommunicated. Paul alſo ſpeaketh with condition of repentance: Put him away; to wit, if he repent not, or hath not already repented; on which repentance he commandeth that he be received againe. This condition we muſt neceſſarily underſtand; becauſe that Chriſt would, that certaine degrees of admonition ſhould firſt be practiſed, and God at any time receiveth the penitent into favour. The Theefe on the Croſſe is not excommunicated, but upon his repentance, received of Chriſt.Mat. 18.28. If thy brother ſhall ſin againſt thee untill ſeventy times ſeven times, thou ſhalt forgive him. Wherefore not offenders, but obſtinate perſons, of which ſort David was none, are to be excommunicated.

Object. 2. Chriſt excommunicated none: Therefore Paul did it not, neither ought the Church to excommunicate any. Anſ. The conſequence is not good, to argue from the deniall of the fact, to the deniall of the right and lawfulneſſe of the fact. The argument is no better than this: Chriſt baptiſed none: Therefore Paul might not, and the Church may not baptiſe any. For Chriſt indeed baptiſed none, but he commanded his Apoſtles to baptiſe all Nations. So likewiſe he excommunicated none, but he commanded the Church to excommunicate the rebellious and obſtinate.Mat. 18.17. & 5.24. Acts 8.36. Let him be unto thee as an Heathen. Leave thy gift at the Altar, &c. Philip ſaid to the Eunuch, Thou maiſt be baptiſed, if thou beleeveſt with all thine heart: Therefore he had not baptiſed him, if he had not beleeved.

Object. 3, Paul ſaith, Ye have not 〈 in non-Latin alphabet 〉 . ſorrowed, that he which hath done this deed, 1 Cor. 5.25. might be put from among you: Therefore they ſhould have prayed, that God would miraculouſly take him away by the Devill. Anſw. Yee have not ſorrowed, ſignifieth, ye have not been earneſt in taking away that ſcandall, which ſhould be removed from you: from you, I ſay; becauſe in the end Paul ſaith, Put away from your ſelves that wicked man. Therefore theſe words, That he might be put from among you, ſignifie, that he was to be cut off, not by Sathan, but by the Church.

Repl. Paul uſeth the ſame word of himſelfe: 2 Cor. 12.21. I ſhall 〈 in non-Latin alphabet 〉 . bewaile many of them which have ſinned already, and have not repented, &c. Here, to bewaile, ſignifieth not to be carefull of removing a ſcandall from the Church: Therefore neither in the former place. Anſw. We anſwer out of the text: In that place he ſaith, If I come againe, I will not ſpare: 2 Cor. 13.1. Where he noteth the cauſe of this his griefe, in that he is conſtrained to puniſh ſeverely the obſtinate; that is, in the end to excommunicate them out of the Church.

Object. 4. The Apoſtle expoundeth himſelfe, that he did not enjoyne the Corinthians to excommunicate the inceſtuous perſon, when he ſaith: 2 Cor. 2.6. It is ſufficient unto the ſame man, that he was rebuked of many: Therefore thoſe words; Account him for a Heathen and a Publican: and, Put him away from among you ſignifie onely a rebuking. Anſw. This reaſon deceiveth by a fallacy of conſequent; becauſe a generall rule is not builded upon an example. For becauſe here was need of rebuking only, ſeeing the party repented; it doth not therefore follow, that alwaies the ſame only is required. Repl. What they did, that Paul commanded: But they did only reprehend and rebuke: Therefore Paul commanded them onely to reprehend him, when he commanded them to put him away from among them, and to deliver him up to Sathan. Anſ. Paul commanded, that they ſhould reprehend him, but not that only; becauſe he commanded alſo that they ſhould reject him, if he repented not. But if he repented, it ſhould be ſufficient to reprehend and rebuke him. Wherefore it doth not follow, They only reprehended him: Therefore Paul commanded them only to reprehend him. This is a true anſwer unto the former reply: but there is another alſo cleere and manifeſt. For the Greek word (which the Apoſtle here uſeth) ſignifieth not only reprehenſion and rebuking, 〈 in non-Latin alphabet 〉 but alſo that excommunication, which is by words only. And in this ſenſe not onely it may, but alſo muſt be taken: becauſe he ſaith; So that now contrariwiſe yee ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. Neither was he only reprehended and rebuked, but alſo caſt out and rejected.Matth. 18. And when alſo he ſaith, Of many, hereby is confirmed, that by the name of the Church, whereof Chriſt ſpeaketh, is not underſtood the common multitude, but the chiefe Governours of the Church. Againe, For this cauſe did I write (ſaith the Apoſtle) that I might know the proofe of you, whether you would be obedient in all things. He praiſeth them therefore, becauſe they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated perſon. And further, he alſo ſaith: I pray you, that you would confirme your love towards him. The Greek word, 〈 in non-Latin alphabet 〉 , (which we interpret to confirme) ſignifieth, by publike ſentence to ſpeake a thing. So it is taken, Galat. 5.15. A mans covenant, when it is confirmed; that is, ratified by publike authority. The Apoſtles meaning therefore here is, that they ſhould declare their love towards that man by publike teſtimony. Therefore, to forgive, is to receive the excommunicated perſon into favour, and that doth he often repeat. Now there was alſo ſome ſpace betweene the writing of the former and the later Epiſtle to the Corinthians: Therefore he ſtood in the meane time excommunicated. In the former Epiſtle Paul ſaith, That he heareth, that ſome wicked perſons were among the flocke. Them he willeth to be excommunicated. And it is likely, that the Corinthians obeyed this his commandment in excommunicating them, and ſo wrote to Paul, that they had obeyed him therein, becauſe in his ſecond Epiſtle, Chap. 2. he commendeth them, and willeth them to receive againe the inceſtuous perſon, upon repentance.

Object. 5. Excommunication needeth no excuſe; but Paul excuſeth himſelfe, for that he had commanded him to be delivered up to Sathan: Therefore he commanded not that he ſhould be excommunicated, but enjoyned ſome more grievous penance. Anſw. The Major is falſe: becauſe excommunication from the Church and Kingdome of Chriſt, whereas it is a moſt grievous puniſhment, it requireth a farre greater excuſe, than any bodily puniſhment.

Object. 6. The Miniſters cannot ſhut men out of the Kingdome of God: Therefore Paul commandeth them no ſuch matter. Anſ. To the Antecedent we anſwer, that they indeed cannot by their owne authority; but they can in Chriſts name, according to the Apoſtles direction: When ye are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt. Againe, they cannot caſt men out of Gods Kingdome: but they both can and ought to denounce rejection unto ſuch as God profeſſeth in his word that he doth reject. For, to excommunicate, is nothing elſe, but by denouncing to obſtinate offenders their rejection from God, to ſubſcribe unto Gods divine cenſure. Now this the Church not onely can, but ought alſo to doe. Therefore Paul reprehended the Corinthians, becauſe they excommunicated not the inceſtuous adulterer, but expected untill they were admoniſhed hereof. Therefore he reprehendeth them, becauſe they had ſwerved from the common rule, that is, performed not the known and ordinary office of the Church, that, according to the commandement, they ſhould account of him as of an heathen or publican.

Obj. 7. Paul commandeth, that he ſhould be delivered to Sathan for the destruction of the fleſh: But the word 〈 in non-Latin alphabet 〉 , importing deſtruction, ſignifieth every-where in Scripture violent death: Therefore here in this place alſo is inſinuated a miraculous ſlaying of the body by Sathan, that the ſoule might be ſaved. Anſ. It appeareth out of the circumſtances, that destruction here ſignifieth the mortifying of the old man: for the oppoſition of the fleſh and the ſpirit, and the very phraſe is moſt uſuall with Paul in this ſenſe. The whole ſcope alſo of the matter ratifieth the ſame; for he will, that he ſhould be delivered unto Sathan, that the fleſh may be mortified, and the ſpirit ſaved: that is, that he may be converted in this life, and ſaved in the life to come. Therefore his meaning is not, that he ſhould be miraculouſly deſtroyed, and deprived of life. Rep. But no man can be delivered unto Sathan for his converſion, or the mortification of the old man in him. Anſ. It is true, that this delivery and giving over to Sathan, of it ſelfe, worketh no ſuch effect, but by accident; that is, it is of Gods mercy that the elect are reformed by chaſtiſements. And in the ſame ſenſe wherewith they preſſe this reply, may we overthrow their own interpretation: becauſe Sathan alſo ſlayeth no man, that his ſoule might be ſaved.

Obj. 8. If he would have had him excommunicated, he would have expreſſed his intent more plainly. Anſ. We are not to reſpect only the plainneſſe of any ſpeech, but the purpoſe, force, and vigour thereof. Here greater perſpicuity needs not, becauſe the Corinthians underſtood what he meant, elſe had he unjuſt reproved them.

Object. 9. Whom Paul had willed to be noted by a letter, 2 Theſſ. 3.15. him he willeth the Theſſalonians to account of as of a brother; and therefore will not have him to be excommunicated. This conſequence or ſequele is proved thus; Contraries cannot ſtand together: But to excommunicate one and account him for a brother, are contraries: Therefore if he be to be accounted for a brother, he is not to be excommunicated. That theſe are contraries is alſo thus proved: To excommunicate is, Not to account one for a brother: But, Not to account one for a brother, and, To account one for a brother, are contraries: Therefore alſo to excommunicate one, and account him for a brother, are contraries, and ſo cannot ſtand together; except, Not to account, and, To account for a brother ſhould be all one. Anſ. There is an ambiguity and diverſe underſtanding of theſe words, To account for a brother: ſeeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Chriſtians and Turks: But Chriſtians nevertheleſſe, though they account Turks for their brethren and neighbours, and deſire their ſalvation, yet do they not account them for Chriſtian brethren. If then they are to account Turks for their brethren, then much more muſt they account them, and ſeek their ſalvation, who were before-time brethren, that is, Chriſtians. 2. It is a fallacy of taking that ſimply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, deſire, and hope of ſaving him, but not in reckoning him amongſt the ſons of God, and members of the Church, until he repent. 3. He ſaith not,Habete. Account him for a brother; but,Monete. Admoniſh him as a brother: that is, as him who ſometimes was a brother; and who, if he repent, muſt again be reputed a brother. For they are not altogether deprived of all hope of ſalvation, who are excommunicated, but that they may return again by repentance, and be included under the ſame hope. Now Paul uſeth this phraſe, becauſe he would that love and hope of amendment ſhould be the rule of reproofe. For a brother admoniſheth a brother friendly, and to a good end.

Object. 10. What Paul did, that are not we to follow: 1 Tim. 1.20. Paul did excommunicate Hymenaeus and Alexander without the Churches conſent: Therefore wee muſt excommunicate no man. Anſ. The Major propoſition is falſe, if it be generally underſtood. Repl. The Major is thus proved: What Paul did by his Apoſtolick authority, that are not we to follow: But he did this by his Apoſtolick authority. Now the Minor is proved by Pauls words: I have delivered, ſaith he, Hymenaeus and Alexander unto Sathan: But our Miniſters and Paſtours of Churches cannot do this: Therefore it muſt needs be, that Paul did it of ſpeciall authority. Anſ. This whole reaſon I grant. We muſt not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for ſo, more is in the concluſion then in the premiſſes. And again, the Minor may be denied; becauſe in the text alledged, it is reported only that Paul did it, not in what ſort and what manner he did it, whether alone, or with others.

THE THIRD PART. Of Mans Thankfulneſſe.

AFter the Treatiſe of mans Miſery, and of his Delivery thence by Chriſt, the doctrine of Thankfulneſſe hath his neceſſary place: 1. Becauſe it concerneth Gods glory; ſeeing the principall end of our Redemption is our thankfulneſſe; that is, our acknowledging and magnifying of Chriſts benefits. 2. For our comfort, which conſiſteth in our delivery: and deliverance pertaineth not but to thoſe who deſire to approve themſelves thankfull. 3. That hence we may yeeld unto God his due and lawfull worſhip: for God condemneth all mans will-worſhip. We muſt therefore declare out of Gods word the nature of true thankfulneſſe, which is the due worſhip of God. 4. That we may know that all our good works are thankfulneſſe, and not merits. Now,What thankfulneſſe is in generall. in generall, Thankfulneſſe is a vertue acknowledging and profeſsing the perſon of whom wee have been intereſſed, and the greatneſſe of the benefits wee have received, with a deſire of returning and performing again to our benefactors all honest and poſsible duties. It comprehendeth in it truth and justice: Truth, becauſe it acknowledgeth and teſtifieth the benefits that are received: Juſtice, becauſe it endeavoureth to render condigne thanks for good deſerts.What Chriſtian thankfulneſſe is. So then, Chriſtian gratitude, which is here handled, is an acknowledgement and profeſsion of our free redemption from ſin and death by Christ, and an earnest deſire to decline and avoid ſin, and all diſpleaſure of God, and to order our life after his will; to crave expect, and receive all good things by true faith from him alone, A connexion of the Common places of this third part, by reſolving gratitude into his parts. and to render all poſsible thanks for benefits received at his hands. Two parts there are alſo of this gratefulneſſe; Truth and Juſtice: Truth acknowledgeth and teſtifieth the benefit of free redemption and yeeldeth thanks unto God for it. Juſtice offereth up unto God ſuch recompence as hee requireth, which is nought elſe but a true worſhip of him, obedience and good works. Unto truth belongeth the doctrine of prayer; and the doctrine of good works is referred to juſtice. Now the fountain of all theſe is, Mans converſion unto God: for the works of the regenerate only are good and acceptable to God; and Gods law is the rule of good works. Wherefore in this third part of Catechiſme, Mans converſion to God, and The law of God is largely handled. So that theſe four Common places principally appertain to this part, Of Mans Thankulfulneſſe; The Common place of Mans converſion, of Good works, of Gods law, and of Prayer. The order and coherence of theſe Common places may be gathered alſo on this wiſe:

Out of the diverſe and manifold doctrine of the two former parts we have learned,Another connexion by compounding gratitude of all his parts. that we are not through any merit of ours, but of Gods meer grace, by and for Chriſt, redeemed from ſin and death, and even from all evill both of crime and pain: whereof it followeth, that we ſhould be thankfull for this exceeding benefit beſtowed by Chriſt upon us. But we cannot ſhew and approve our ſelves thankfull to God, except we be truly converted: for whatſoever is done by them which are not converted, is done without faith, and is therefore ſin and abomination before God. Firſt therefore, thoſe things which are ſpoken of Converſion, are in few words to be expounded. Then enſueth the common place of good works: for by them we declare our thankfulneſſe towards God; and true converſion cannot ſtand without good works. Afterwards is adjoyned the doctrine which intreateth of the law, whereby we learn to know good works: For thoſe are truly ſaid to be good works, by which we worſhip God aright, and ſhew our ſelves to be thankfull; which are done by faith, according to the rule and preſcript only of Gods law. Becauſe God will chiefly be worſhipped of us, and magnified by invocation; and for this cauſe we ſhew our thankfulneſſe moſt of all by prayer and thankſgiving: at length the common place of prayer ſhall be laſtly annexed. Theſe things we purpoſe to declare briefly, and in order here following.

ON THE 32. SABBATH.Queſt. 86. When as wee are delivered from all our ſins and miſeries, without any merit of ours, by the mercy of God only for Chriſts ſake, for what cauſe are we to doe good works?

Anſw. Becauſe, after that Chriſt hath redeemed us with his bloud, he reneweth us alſo by his Spirit to the image of himſelfe: that we, receiving ſo great benefits, ſhould ſhew our ſelves all our life time thankfull to GodRom. 6.13. & 12.1, 2. 1 Pet. 2.5, 9. 1 Cor. 6.20., and honour himMatt. 5.16. 1 Pet. 1.12.. Secondly, that every of us may be aſſured of his faith by his fruit2 Pet. 1.10. Matth. 7.17, 18. Galat. 5.6, 22.. And laſtly, by our honeſt and good converſation, may win others unto Chriſt1 Pet. 2.12. Romans 14.19. Matthew 5.16..

The Explication.

THis Queſtion concerning the impulſive cauſes of good works, is moved in the firſt place, and before we come to handle the Queſtion of mans converſion; not that good works goe before converſion, but for the orderly connexion of this latter part of Catechiſm with the former. For out of the doctrine of free ſatisfaction, humane reaſon thus argueth: He is not bound to ſatisfie, for whom another hath already ſatisfied: Chriſt hath ſatisfied for us: Therefore there is no need that we ſhould do good works. Anſ. The Concluſion containeth more then the premiſſes enforce; that which followeth out of the two former propoſitions is this: Therefore we our ſelves are not bound to ſatisfie; and thus much we grant: 1. In reſpect of Gods juſtice, which exacteth not a double payment. 2. In reſpect of our ſalvation, for which, if wee were bound to ſatisfie, it ſhould be no ſalvation at all. Farther alſo we are obliged unto obedience and good works, in regard of thoſe cauſes which are in this Queſtion inlarged. 1. Becauſe good works are the fruits of our regeneration by the holy Ghoſt, which is perpetually united with free juſtification: For whom hee called, them alſo he juſtified, and glorified. Rom. 8.30. Such were ſome of you; but ye are waſhed, but ye are ſanctified. 1 Cor. 6.11. Therefore they who perform no good works, declare themſelves to be neither regenerated by the Spirit of God, nor redeemed by Chriſts bloud. 2. To teſtified our thankfulneſſe towards God for the benefit of our redemption:Rom 6.13. & 12.1. Give your members weapons of righteouſneſſe unto God. Give up your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſerving of God. 3. That God may be honoured by us: Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven.Mat. 5.16. That by your good works which they ſhall ſee, 1 Pet. 2.12. they may glorifie God in the day of viſitation. 4. Becauſe good works are fruits of faith, by which we judge of our owne faith, and of the faith of others: Give diligence to make your calling and election ſure: 1 Pet. 1.10. after which words of Peter, certain copies inſert theſe words, by good works. Matth. 7.17. Every good tree bringeth forth good fruit. A good tree cannot bring forth evill frruit. Galat. 5.6, 22. Faith worketh by love. The fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance. 5. That we may win others unto Chriſt: When thou art converted, Luke 22.32. 1 Pet. 3.1. ſtrengthen thy brethren. Let the wives be ſubject to their huſbands, that even they which obey not the word, may without the word be won by the converſation of the wives. Let us follow thoſe things which concern peace, Rom. 14.9. and wherewith one may edifie another.Theſe cauſes are with diligence to be urged and unfolded unto the people in our ſermons of exhortation: and hereunto tendeth the whole ſixth Chapter, and part of the eighth Chapter of the Epiſtle to the Romans, as far as the ſixteenth Verſe.

Three cauſes why juſtification and regeneration have a neceſſary coherence.For farther declaration of the firſt cauſe, we may obſerve, that the benefit of juſtification is not given without the benefit of regeneration: 1. Becauſe Chriſt hath merited both; to wit, remiſſion of ſins, and the dwelling of God in us by his holy Spirit. Now the holy Ghoſt is never idle, but alwaies working, and ſo maketh thoſe men in whom he dwelleth conformable unto God. 2. Becauſe by faith the hearts are purified: Acts 15.9. For in them to whom Chriſts merit is by faith applied, is kindled a love of God, and earneſt deſire of performing things acceptable unto him. 3. Becauſe God imparteth the benefit of juſtification to none, but to them which prove thankfull: But no man can prove thankfull, but he which receiveth the benefit of regeneration: Therefore neither of theſe can be ſeparated from the other.

We are farther to note the difference of the firſt and ſecond cauſe. The firſt ſheweth us What Chriſt worketh in us by the vertue and power of his death. The ſecond teacheth us What things we are bound unto in regard of the benefits we have received.

Queſt. 87. Cannot they then be ſaved, which be unthankfull, and remain ſtill careleſly in their ſins, and are not converted from wickedneſſe unto God?

Anſ. By no means. For as the Scripture beareth witneſſe, neither unchaſte perſons, nor idolaters, nor adulterers, nor theeves, nor covetous men, nor drunkards, nor ſlanderers, nor robbers, ſhall inherit the kingdome of God1 Cor. 6.9. Epheſ. 5 5, 6. 1 John 1.14..

The Explication.

THis Queſtion is a collection or conſequent iſſuing out of the former Queſtion, and depending thereon: For whereas good works are the fruits of our regeneration, and are the thanks we owe unto God, and evident arguments of true faith, which whoſoever have, they onely are ſaved: on the contrary it followeth, that evill works are the fruits of the fleſh, unthankfulneſſe to God, and cleer arguments of infidelity, wherein whoſoever perſevere, they cannot be ſaved. Therefore they who are not converted from their evill works unto God, but continue in their ſins, they are condemned for ever;1 Cor. 6.9. for ſo ſaith the Scripture, Be not deceived: neither fornicators, nor idolaters, nor adulterers, Galat. 5.21. nor wantons, &c. ſhall inherit the kingdom of God. Whereof I tell you before, as I alſo have told you before, that they which doe ſuch things ſhall not inherit the kingdom of God. Epheſ. 5 5. For this ye know, that no whoremonger, neither unclean perſon, nor covetous perſon, which is an idolater, hath any inheritance in the kingdom of Chriſt and of God. For for ſuch things cometh the wrath of God upon the children of diſobedience. 1 John 3.14. He which loveth not his brother, remaineth in death. We may farther obſerve, that here is contained another cauſe of good works, ariſing from the effect of the contrary, namely, of evill works: becauſe they which have not good works, but perſevere in ſin, cannot be ſaved, ſeeing they are deſtitute of true faith and converſion.

ON THE 33. SABBATH.Queſt. 88. Of what parts conſisteth the converſion of men unto God?

Anſw. It conſiſteth of the mortifying of the old manRom. 6 1, 4, 5, 6. Epheſ. 4.22, 23, 24. Col. 3.5, 6, 7, 8, 9, 10. 1 Cor. 5.7. 2. Cor. 7.11., and the quickning of the new man.

Queſt. 89. What is the mortifying of the old man?

Anſ. To be truly and heartily ſorry, that thou haſt offended God by thy ſins, and daily more and more to hate and eſchew themRom. 8.13. Joel 2.13. Hoſea 6.1..

Queſt. 90. What is the quickning of the new man?

Anſ. True joy in God through ChriſtRom. 5.1. & 14.17. Eſay 57.15., and an earneſt and ready deſire to order thy life according to Gods will, and to doe all good worksRom. 6.10, 11. Gal. 2.20..

The Explication.

Here followeth the Doctrine of mans converſion unto God, the chiefe queſtions whereof are: 1. Whether mans converſion be neceſſary. 2. What converſion is. 3. What are the parts of mans converſion. 4. What are the cauſes of converſion. 5. What are the effects of converſion. 6. Whether mans converſion be perfect in this life. 7. In what the converſion of the godly differeth from the repentance of the wicked.

1. Whether mans converſion unto God be neceſſary.

MAns Converſion unto God in this life is ſo neceſſary, that without it no man can attaine unto everlaſting ſalvation in the life to come: according to the Scripture, which ſaith; Except a man be born of water and of the Spirit, John 3.5. Luke 13.3 1 Cor. 6 9. Gal. 5.21. 2 Cor. 5.3. Mat. 25.10. hee cannot enter into the Kingdome of God. Except yee repent, yee ſhall all likewiſe periſh. They which doe ſuch things, ſhall not inherit the Kingdom of God. If we be clothed, we ſhall not be found naked. Hereunto belongeth the example of the fooliſh Virgins, which are ſhut out from the Marriage, becauſe they had not burning Lampes filled with oyle. And to this purpoſe is it, that Chriſt gave commandement, Let your loyns be girded about, Luke 12.35, 40, 46. and your lights burning. Be ye alſo prepared therefore; for the Son of man will come at an houre when ye think not. And againe, The Maſter of that ſervant will come in a day when he thinketh not, and at an houre when he is not ware of, and will cut him off, and give him his portion with the unbeleevers. And here may we take up that notable ſentence of S. Cyprian againſt Demetrianus: When wee are once departed hence, there remaineth no longer any place for repentance; there is no work of ſatisfaction. Here life is either loſt or gained. Here we procure eternall ſalvation by our worſhip of God, and fruit of faith. Neither let any man be bindered by ſin, or force, from coming to obtain ſalvation: For no repentance is too late for him that is yet abiding, in this world, &c. Hence it appeareth how neceſſary converſion is unto the godly, or thoſe who are to be juſtified and ſaved: and therefore that in our exhortations to amendment of life or converſion, the foundation or ground is to be laid concerning the abſolute and ſimple neceſſity of converſion it ſelfe in all thoſe which are to be juſtified

2. What mans converſion unto God is.

THe Hebrew word ſignifying mans converſion, is Theſcubah, the Greeke word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Some diſtinguiſh theſe two words,Mat. 27.3. Heb. 12.17. Rom. 11.29. 〈 in non-Latin alphabet 〉 . 1 Sam. 15.11, 29. ſo that 〈 in non-Latin alphabet 〉 in their judgement is ſpoken only of the repentance of the godly; and 〈 in non-Latin alphabet 〉 ſignifieth alſo the repentance of the wicked; for, of Judas it is ſaid, that hee repented himſelfe; where the word 〈 in non-Latin alphabet 〉 is uſed: and, of Eſau it is ſaid, that hee found no place to repentance, where the word 〈 in non-Latin alphabet 〉 is expreſſed. Howbeit of God Saint Paul ſaith, The gifts of God are We have no one Engliſh word to anſwer unto Reſipiſcentia: for our Engliſh Repentance, expreſſeth rather the Latine Poenitentia, which agreeth as well to the wicked, as to the godly. without repentance: and the Septuagint, when they ſpeak of God, uſe either word indifferently: It * repenteth me that I have made Saul King. The holy One of Iſrael will not * repent. The difference therefore is very little or none at all, ſave that 〈 in non-Latin alphabet 〉 importeth properly a change of the minde or understanding, and 〈 in non-Latin alphabet 〉 inſinuateth an alteration of the will and purpoſe. Now, in mans converſion there is a change of both theſe parts, the underſtanding and the will. The Latines have many appellations and names, whereby they expreſſe the ſame: For they call it Regeneratio, Renovatio, Reſipiſcentia, Converſio, Poenitentia. Among all theſe, the Greeke 〈 in non-Latin alphabet 〉 is very well interpreted in Latine by Reſipiſcentia; there being the ſame reaſon of both names. For, as the Latine Reſipiſcentia is derived from Reſipiſco, which ſignifieth to wex wiſe after we have done a thing; ſo the Greeke 〈 in non-Latin alphabet 〉 cometh from 〈 in non-Latin alphabet 〉 , which is alſo to wex wiſe after an error or fault committed; to re-call or retract our judgement and opinion, and to alter an evill purpoſe. Some render 〈 in non-Latin alphabet 〉 by the Latine Poenitentia, that is, repentance, or penitency: and this Poenitentia is ſaid to be derived either from Poenitet, which ſignifieth to be grieved, and to repent; or from Poema, which ſignifieth paine and puniſhment: becauſe the griefe which is in repentance, is as it were a puniſhment: or (as Eraſmus is of opinion) from pone tenendo; as if to repent, were to apprehend and lay hold on a latter adviſement, or to know and underſtand a thing after it is done. However it be, yet the name of Poenitentia, or repentance, is more obſcure than the name of Converſio, or 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 〈 in non-Latin alphabet 〉 , 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 t •• 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. .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 life after Gods will, and exerciſing all good works. It comprehendeth three things which are contrary unto mortification: Three parts of this quickning.1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulneſſe thence ariſing, which is, for that God is pleaſed through Chriſt, and for that new obedience is begun, and ſhall be perfected. 3. An ardent or earneſt endeavour and purpoſe to ſin no more, ariſing from thankefulneſſe: and (becauſe we rejoice that wee have God appeaſed and pacified towards us) a deſire alſo of righteouſnes, and of retaining Gods love and favour. The ardent deſire of not ſinning, and alſo of righteouſneſſe, and of retaining Gods love and favour, is new obedience it ſelf; according to thoſe ſayings: Being justified by faith, Rom. 5.1. & 14.15. wee have peace with God through our Lord Jeſus Christ. The Kingdome of God is righteouſneſſe, and peace, and joy in the holy Ghost. Eſay 57.15. I dwell with him that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to give life to them that are of a contrite heart. Rom. 6.11. Gal. 2.20. Likewiſe, thinke yee alſo, that yee are dead to ſin, but are alive to God in Jeſus Chriſt our Lord. Thus I live, yet not I now, but Christ liveth in me: and in that that I now live in the fleſh, I live by the faith in the Son of God, who hath loved me, and given himſelfe for mee. Why this latter part of Converſion is called quickning. The latter part of Converſion is called Quickning: 1. Becauſe, as a living man doth the actions of one that liveth; ſo quickning is a kindling of a new light in the underſtanding, and a be getting of new qualities and motions in the will and heart of man; whence iſſueth a new life, and new operations. 2. Becauſe of that joy which the converted have in God through Chriſt, which is a moſt pleaſant thing. The cauſe, through Chriſt, is added, becauſe we cannot rejoyce in God, except he be appeaſed and pacified with us: but he is not at peace with us, but through Chriſt; therefore we cannot joy in God but through Chriſt.

Either part of Converſion ſpringeth from faith. The reaſon is, becauſe no man can hate ſin, and draw nigh unto God, except he love God; and no man loveth God, except he be endowed with faith. Whereas then in neither part there is expreſſe mention made of faith, the cauſe hereof is not, in that faith is excluded from Converſion; but becauſe it is preſuppoſed in the whole doctrine of Converſion and Thankfulneſſe, as a cauſe is preſuppoſed where his effect is defined. Object. Faith bringeth forth joy: Therefore not grief and mortification. Anſ. It were no abſurdity to averre, that the ſame cauſe produceth diverſe effects in a diverſe kinde of cauſing, and in diverſe reſpects. So then faith cauſeth griefe, not of it ſelfe, but by ſome occaſion of accident, which is ſin, whereby we offend God, ſo bountifull a Father. It effecteth joy by its owne intent, becauſe it aſſureth us of Gods fatherly will towards us through Chriſt. Repl. The preaching of the law goeth before faith, ſeeing that the preaching of repentance hath his beginning from the law. But the preaching of the law worketh griefe and wrath: Therefore there is ſome griefe before ſaith. Anſw. I grant there is ſome griefe before faith; but no ſuch, as may be part of Converſion: For the griefe of the wicked, which is before and without faith, is rather an averting from God, than a converting unto him:See Cal. Inſtitu . lib. 3. cap. 3. Paragraph. 2. which being quite contrary, neither partly, nor wholly agree. But contrition and grief in the Elect, is a certain preparation to repentance and converſion, as hath been already ſaid.

4. What are the cauſes of Converſion.

THe principall efficient cauſe of our converſion is God himſelfe, even the holy Ghoſt.The holy Ghoſt the principall efficient. Jerem. 31.18. Lament. 5.21. Acts 5.31. Hence is it, that the Saints beg of God to convert them; and repentance is in divers places of Scripture called the gift of God. Convert thou me, and I ſhall be converted: for thou art the Lord my God. Turne thou us unto thee, O Lord, and wee ſhall be turned. Him hath God lift up with his right hand, to be a Prince and a Saviour, to give repentance to Iſrael, and forgiveneſſe of ſins. Whence is collected a notable argument for proof of Chriſts Divinity; ſeeing it is the property of God only to give repentance and remiſſion of ſins.Acts 11.18. 2 Tim. 2.25. Then hath God alſo to the Gentiles granted repentance unto life. If God at any time will give them repentance, that they may know the truth, and that they may come to amendment, out of the ſnare of the Divell.

The inſtrumentall cauſes or means are;The instrumentall causes: The Law. The Law. The Goſpell. Rom. 3.20. The Goſpell. Faith. After the doctrine of the Goſpell hath been preached, again the doctrine of the Law: For the preaching of the Law goeth before, preparing us to the preaching of the Goſpell: becauſe, Without the law there is no knowledge of ſinne: and therefore no griefe or ſorrow for ſinne. Afterwards followeth the preaching of the Goſpel, raiſing up contrite hearts, with a confidence of Gods mercy through Chriſt. For without this preaching there is no faith, and without faith there is no love of God; and conſequently, no converſion unto God. After the preaching of the Goſpel, againe followeth in the Church the preaching of the Law, that it may be the ſquire of our thankfulneſſe, and courſe of life. The Law then goeth before converſion, and followeth after the ſame. It goeth before it, to ſtir up a knowledge of ſin, and griefe for the ſame: It followeth, that unto the converted it may be a rule of their life. Hereof it is, that the Prophets do firſt accuſe ſin, threaten puniſhments, and exhort to repentance; and then afterwards comfort and promiſe: and laſtly, exhort againe, and lay down unto them the duties of piety and godlineſſe: Such was John Baptiſts preaching. So then the preaching of repentance comprehendeth the law and the Goſpel, though in effecting converſion the offices of both be diſtinct. The next inſtrumentall and internall cauſe of converſion is faith: becauſe without faith there is no love of God; and except we know what the will of God towards us is, as namely, that hee will remit unto us our ſins by and for Chriſt, converſion will never be begun in us, neither in reſpect of the firſt part thereof,Acts 15. . which is Mortification; neither in reſpect of the ſecond part, which is Quickning: for by faith are the hearts of men purified. Without faith there is no true joy in God; neither can wee without faith love God: and, Whatſoever is not of faith, is ſinne. Rom. 14.23. All good workes flow from faith, as from their fountain. Wee being juſtified by faith, have peace with God.

The furthering cauſes of converſion are; The croſſe and chaſtiſements: whether our own or others; alſo the puniſhments, benefits, and examples of others.The helping cauſes. Jerem. 31.8. Pſal. 119.71. Mat. 5.16. Thou hast corrected mee, &c. The ſubject or matter, wherein converſion is placed, is the will, minde, heart, and all mans affections, wherein there is an alteration by means of converſion. The forme of converſion is converſion it ſelfe, with all the properties and circumſtances thereof, which are: 1. In the minde and underſtanding,The materiall cauſe. The form of converſion. a right judgement concerning God, his will, and works. 2. In the will, an earneſt and ready deſire and purpoſe of avoiding our former falls, and a declining of Gods diſpleaſure; with a reſolution to obey God according to all his commandements. 3. In the heart new motions, with good and reformed affections conformable with Gods law. 4. Uprightneſſe in our outward actions and whole courſe of life, with obedience begun after Gods law.

The Object of converſion is; 1. Sin, or diſobedience,The object. which is the thing from which we are converted. 2. Righteouſneſſe, or new obedience, which is the thing whereunto we are converted. The chief finall cauſe of converſion is Gods glory:The finall cauſes. Luke 22.51. Mat. 5.16. the next and ſubordinate end is our good, even our bleſſedneſſe and fruition of everlaſting life. There is another end alſo of converſion, leſſe principall, to wit, the converſion of others. To this place of converſion belong thoſe queſtions of Pelagianiſm: Whether a man be able to convert himſelf without the grace of Gods Spirit: and, Whether by free-will a man be able to prepare himſelf unto the receit of grace.

The former was maintained by Pelagius, contrary to theſe expreſſe teſtimonies of Scripture: Turne thou mee, and I ſhall be turned. God worketh in as both the will and the deed. An evill tree cannot bring forth good fruit. The later, the Schoole-men, and the Papiſts at this day defend, contrary to the ſame words of Scripture, and contrary to that direct proof againſt their opinion. No man cometh unto mee except my Father draw him. Thomas Aquinas attributeth preparation unto free-will,Vid. Su •• . Theolog. Partis primae parte ſecunda quaeſt. 109 Art. 6. but not converſion. Now this preparation he thus coloureth, that it is indeeda furtherance to the habituall grace of converſion, but yet through the free aſsiſtance of God, moving us inwardly.

5. What are the effects of mans converſion.

THe effects of converſion are; 1. A true and ardent love of God and our neighbour. 2. An earneſt deſire to obey God, according to all his commandements, without exception. 3. All good works, even our whole new obedience.Vid. Cal. Inſtitur. lib. 3. cap. 3. Paragraph. 16. 4. A deſire of converting others, and re-calling them into the way of ſalvation. In a word, the fruits of true repentance are all the duties of piety towards God, and charity towards our neighbour.

6. Whether mans converſion be perfect in this life.

OUr converſion unto God is never perfected and accompliſhed in this life, but is here in perpetuall motion, untill it attaine unto perfection in the life to come. Wee know in part. Hereunto beare witneſſe all the complaints and prayers of the Saints:1. Cor 139. P al. 19.12. Rom. .2. Mat. .10 Rom. . G •• . . leanſe thou mee from my ſecret faults. O wretched man that I am, who ſhall deliver mee? &c. Forgive us our treſpaſſes. The wreſtling alſo and conflicts between the fleſh and the ſpirit in the converted, teſtifie hereof: The fleſh luſteth againſt the ſpirit. The exhortations alſo of the Prophets and Apoſtles, that the converted ſhould yet be more converted, confirme this poſition: Hee that is righteous, &c. Wee may thus make evident demonſtrance hereof.Revel. 2.11. Neither the mortification of the fleſh,Both parts of co ve ſion are imperfect in this life. nor the quickning of the ſpirit is abſolute and perfect in the Saints in this life: Therefore mans whole converſion cannot be abſolute and pe fect. Concerning the imperfection of man in the mortification of the fleſh, there can be no queſtion or doubt thereof, it is ſo apparent; becauſe the Saints of God doe not onely continually wreſtle with the concupiſcence of the fleſh, but oftentimes alſo yield and give over in the conflict: oftentimes they ſinne and ſlip, and diſpleaſe God; though they defend not their ſins but deteſt, bewaile, and ſtudy and endeavour more and more to ſhun and avoid them. Touching mans imperfection in the quickning of the ſpirit, the ſame combate giveth teſtimony: and verity, ſith our knowledge is but in part only, the renuing of our will and heart is even ſuch; for our will followeth our knowledge.

Two cauſes of this imperfection in man.Now, there are two evident cauſes why the will of the converted tendeth imperfectly to good in this life: 1. Becauſe the renewing of our nature in this life is never made perfect, either concerning our knowledge of God, or concerning our inclination to obey God: whereof Saint Pauls onely complaint maketh ſufficient proofe: I know that in mee, that is, in my fleſh, dwelleth no good thing. 2. Becauſe the converted are not alwaies ruled by the holy Ghoſt,Rom. 7.18, 19. but ſometimes forſaken by God for a ſeaſon, either to examine or try them, or to chaſtiſe and humble them: notwithſtanding at length they are re-called to repentance, ſo that they periſh not.Muke .24. The 〈◊〉 why God 〈◊〉 r th 〈◊〉 m •• rfe tio to be •• man. P ••• •• 3. Ma. .12. I beleeve Lord, Lord helpe mine unbeliefe. But the cauſes why God finiſheth not, as hee might mans converſion in this life, are theſe: 1. That his Saints may be humbled, exerciſed in ſaith, patience, prayers, and skirmiſhing with the fleſh, and not wex proud with an opinion of perfection, but daily pray; Enter not into judgement with thy ſervant, O Lord. Forgive us our treſpaſſes. 2. That they may more and more goe forward unto perfection, and covet it more earneſtly. 3. That contemning this world, they may the more aſpire and haſten to the heavenly life; as knowing that their perfection is reſerved untill then. Set your affectio s on things which are above. Col 32, 3, 4. 1 Joh 3.2. Your life is hid with Chriſt in God Mortifie therefore your members, which are on the earth. It doth not appeare what we ſhall be: and we know, that when he ſhall appeare, we ſhall be like him. Of this imperfection Calvin hath a notable ſaying:In tit. 5. 3. parag. . This reparation or restoring (faith he) is not finiſhed in one moment, day, or yeer; but God, b continuall, and ſometimes ſlow proceedings, aboliſheth the corruption of the fleſh in his Elect. hee cleanſeth them from their filth, and conſecrateth them temples unto himſelfe, b renuing, according unto true purity, all their ſenſes, that they may exerciſe themſelves in repentance their whole life time: and they know, that of this warfare there is no end, but in death. You may to this purpoſe reade the Sections immediatly following as farte as to the fifteenth, in which the whole diſputation, touching the remn nts of ſin in the Saints, is learnedly maintained againſt the Cathari and Anabaptiſts.

7. In what the converſion of the godly differeth from the repentance of the wicked.

THe name of Repentance is attributed as well to the wicked, as to the godly, becauſe they both agree in ſome things; to wit, in the knowledge of ſinne, and the griefe for ſinne: but in the reſt there is great difference: Their griefe is divers. In the impulſive cauſe of repentance, which is Grief. The wicked are grieved onely for the puniſhment and torment enſuing, not for that they offend and diſpleaſe God. So was Cain grieved onely in reſpect of his puniſhment:Gen. 4.13. My iniquity (that is, the puniſhment of mine iniquity) is greater than I can beare. Behold, thou haſt caſt mee out this day from the earth. Now the godly hate indeed the puniſhment, but they are grieved eſpecially for that God is offended, and for their ſin. So David;Pſal. 51.4. Against thee, againſt thee onely have I ſinnned: my ſin is ever before mee. The good hate to ſin, for the love they beare to vertue, the wicked for the feare they ſtand in of puniſhment. So in Peter was a ſorrow and griefe, for that he had offended God: in Judas for his torment enſuing, not for the Sin it ſelf. This difference hath the Heathen Poet, Horace, deſcribed in this his Poem: Horat. lib. 1. Epiſt. 16. The good avoide offence for vertues ſake: The wicked to abſtaine baſe feare doth make.

The cauſe of their griefe is divers. In the cauſe, which breedeth repentance in both. The wicked repent, by reaſon of a deſpaire, diſtruſt, and diffidency; ſo that they run more and more into deſperation, murmuring, and hatred againſt God. But the Godly repent, by reaſon of faith, and a confidence which they have of the grace of God, and reconciliation through Chriſt.

The manner of their repentance is diverſe. In the forme and manner of their repentance: For the repentance of the godly is a returning unto God from the Divell, from their ſins, and from their old nature; becauſe they doe not only grieve, but alſo comfort and erect themſelves againe by confidence in the Mediatour; they truſt in God, and rejoyce in him, and relye on him with David: Purge mee with Hyſope, and I ſhall be cleane. The repentance of the wicked is a back-ſliding from God unto the Divell, a hatred of God, a flight from him, and a murmuring or repining againſt him, and a beginning of deſperation.

The effect of their griefe is diverſe. In the effect, which their repentance worketh in them. In the wicked new obedience doth not follow repentance; but they goe forward in their ſins, and returne to their vomit, though they counterfeit repentance for a time, as Achab did. They are mortified in feed themſelves, and quite deſtroyed: but the old corruption of their nature, that is, ſin, is not crucified in them: and how much the more they give them ſelves to repentance, ſo much the more is in them a hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Divell: But in the godly new obedience followeth and accompanieth repentance; and how much the more they repent, ſo much the more dieth the old man in them, and the ſtudy and deſire of righteouſneſſe and living well, is in them ſo much the more increaſed.

Queſt 91. What are good workes?

Anſw. Thoſe onely which are done by a true faithRom. 1423., according to Gods lawLevit. 18.4. 1 Sam. 5.22. Epheſ. 2.10., and are referred only to his glory1 Cor. 10.31: and not thoſe which are imagined by us, as ſeeming to us to be right and good, or which are delivered and commanded by menEzek. 20.18, 19. Eſay 29.13. M tthew 15.7, 8.

The Explication.

UNder this Queſtion is contained the Doctrine of good works; the chief queſtions whereof are: 1. What good workes are. 2. How they may be done. 3. Whether the workes of Saints be pure and perfectly good. 4. How our workes, though not perfectly good, pleaſe God. 5. Why wee are to doe good workes. 6. Whether good works merit any thing in the ſight of God.

1. What good works are.

GOod workes are ſuch as are done according to the preſcript rule of Gods law, with a true faith to the glory of God only. Three things are here to be conſidered: 1. The conditions and circumſtances required for the making a good work. 2. The difference between the works of the regenerate and the unregenerate. 3. In what ſort the morall works of the wicked are ſins.

1. That a work which we doe,Three things required to a good work: may be good and acceptable to God, theſe conditions are required neceſſarily unto it: Gods commandement. Mat. 15.9. How morall and naturall good differ. That it be commanded of God. In vaine they worſhip me, teaching for doctrine mens precepts. No creature hath the right, or wiſdome and underſtanding to inſtitute and ordaine the worſhip of God. But good workes (we ſpeak of morall good) and the worſhip of God are all one. Now morall good is far different from naturall good, inaſmuch as all actions, as they are actions, even thoſe of the wicked, are good naturally, that is they are ſome-thing framed by God in nature: but all actions are not good morally, that is agreeing with the juſtice of God. And thus is excluded by this condition all will-worſhip, and that coyned device of good intentions, when as namely men doe evill things, that good things may come thereof. Likewiſe, when they deviſe and imagine workes, which they thruſt upon God inſtead of worſhip. Neither doth it ſuffice, if a work be not evill, or not forbidden, 1 Sam. 15.22. Fizek. 20.19. Mat. 15.9. Eſay 29.12. but it muſt alſo be commanded, if it ſhall ſerve for Gods worſhip: according to the Scripture, Obedience is better than ſacrifice. Ye ſhall walk in my statutes.

Object. But you will ſay, Things of indifferency (that is, things in themſelves neither good nor evill, and ſuch as may be done or left undone by men at their pleaſure) are not commanded of God, and yet many of them pleaſe God. Anſw. They pleaſe him, not of their owne nature, but by accident, inaſmuch as they are contained under the generall of love; that is, they are done in reſpect and regard of charity, and to avoid offence, and to further the ſalvation of the weaker brethren. For in this regard they are in generall, though not in ſpeciall. commanded by God. True faith. That the worke have his originall from a true faith, which faith muſt be grounded and depending on the merit and interceſſion of the Mediatour, and by which thou mayeſt know both thy perſon, and thy work to be accepted of God for the Mediatours ſake. For, to do any thing with a true faith, is; 1. That the perſon who is the Agent, beleeve that he is acceptable to God for Chriſts ſatisfaction.What it is to doe any thing with true faith. 2. That the obedience it ſelf pleaſeth God, both becauſe it is commanded by him, and alſo becauſe the imperfection thereof is accepted of God through Chriſts ſatisfaction, for which the perſon is accepted. Without faith it is impoſſible for any man to pleaſe God. Neither is ſuch a faith here ſufficient, which aſſureth thee that God willeth this, or that this work is commanded of God: For then the wicked alſo ſhould do that which God willeth, with a true faith. A true and juſtifying faith therefore ſtretcheth further, as both comprehending hiſtoricall faith, and alſo (which is the chiefeſt thing) applying the promiſe of the Goſpel unto us.Rom. 14.23. Heb. 11.6. Of this true faith are theſe things ſpoken: Whatſoever is not of faith is ſin. Without faith it is impoſſible to pleaſe God. And the reaſons of both theſe ſayings, are not obſcure: becauſe without faith there is no love of God; and ſo conſequently no love of our neighbour. And whatſoever worke ariſeth not from the love of God, is hypocriſie; yea, a reproach and contempt of God. For he which dareth to doe any thing, whether it be acceptable to God or no, deſpiſeth God and diſhonoureth him. Neither can there be a good conſcience without faith: and that which is not done with a good conſcience, cannot pleaſe God. A referring of them principally to Gods glory. It is required, that this worke be referred principally to the glory of God onely, and to his honour. Now, honour comprehendeth love, reverence, obedience, and thankfulneſſe. Therefore to doe any thing to Gods glory, is ſo to doe it, that we may teſtifie thereby our love, reverence, and obedience towards God, and that by way of thankfulneſſe for benefits received. Hereunto muſt our works principally be referred, if we will that they be good and acceptable to God, namely, to Gods glory, not to our glory and profit. Otherwiſe they ſhall proceed from the love of our ſelves, not from the love of God. When as thou doeſt any thing, thou muſt not heed or eare what men ſpeak, whether they praiſe thee or no; ſo that thou know that it pleaſeth God: according to the ſaying of the Apoſtle;1 Cor. 10.31. Doe all things to Gods glory. But yet true glory wee may lawfully deſire and ſeek for: according to that, Let your light ſo ſhine before men, that they may ſee your good works. Briefly,Mat. 15.16. in good works faith is required; becauſe, except wee be certainly perſwaded that they are acceptable unto God, they are done with a contempt of God. The commandement is required, becauſe faith hath an eye unto the Word: Wherefore, ſeeing there is no faith beſides the Word, there can be no good works alſo beſides the Word. Laſtly,Three ſorts of works failing in the former conditions. it is required that they be done to the glory of God, becauſe if they be attempted with a deſire of our own glory or profit, they cannot pleaſe God. By theſe former conditions all theſe works are excluded: 1. Which are ſins in themſelves, and repugnant unto Gods law, and his will revealed in the Word. 2. Which indeed are not repugnant unto the law, neither in themſelves good or evill; but which may yet by an accident be made good or evill. Workes not repugnant unto the law are made evill or ſins by accident, when as they, being not commanded of God, but impoſed by men, are done, with an opinion of worſhiping God therein, or with the offence of our neighbour. Theſe kinde of works faile in theſe two former conditions of good workes. 3. Which are good in themſelves, and commanded by God, but yet are made ſins by accident, in that they are unlawfully done, as not ariſing from thoſe lawfull cauſes, by which the doers of them ſhould be moved to them, and which in doing, they ſhould reſpect; that is, they are not done by faith, neither to this end chiefly, that God might therein be honoured. Theſe kind of works faile in the two latter conditions of good works.

2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before ſpecified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joyned with an inward obedience, and therefore are done diſſemblingly, and are meere hypocriſie. 3. As they proceed not of the right cauſe, that is, of faith; ſo are they not referred to the chief end, which is Gods glory. Therefore they deſerve not the name of good works.

3. This difference which appeareth in the works of the godly and the wicked, confirmeth alſo that the morall works of the wicked are ſins, though yet not ſuch ſins, as thoſe are, which in their own nature are repugnant unto Gods law. For theſe are ſins by themſelves, and in their own kind: but thoſe other are ſins only by an accident, namely, by reaſon of defect, becauſe they neither come of faith, neither are done for Gods glory. Wherefore this conſequence is not of force: All the works of the wicked and Paynims are ſins. Therefore they are all to be eſchewed. For the defects only are to be eſchewed, not the works.

A Table of the kinds of good works. Of good works ſome are 1. Truly good, which, according unto the definition of good works, are done, 1. By Gods commandement. 2. Of faith. and theſe are 3. To Gods glory. and theſe are and theſe are 1. Perfect: as are the workes of Angels, and mans workes were before the fall, & ſhall be in the life to come. 2. Unperfect: as are the workes of the regenerate in this life. 2. Apparently good, ſuch as are indeed commanded by 1. God; and are in their kind good, but evill by accident, becauſe they are not performed on that manner, and to that end which they ſhould. 2. Men for religions ſake; as traditions, advertiſements, and precepts of Phariſees and Papiſts; Mat. 15. In vaine they worſhip mee, &c.

2. How good works may be done.

Againſt the Pelagians and Papiſts.THis queſtion muſt be unfolded and plainly expreſſed, becauſe of the Pelagians, who attributed good works even to the unregenerate: and becauſe of the ſemi-Pelagian Papiſts, who have coyned preparative workes of free will. Good workes may be done, through the grace or aſſiſtance of the holy Ghoſt only, and that by the regenerate onely, whoſe heart is truly regenerated of the holy Ghoſt by the faith of the Goſpel; and that not onely in their firſt converſion and regeneration, but alſo by the perpetuall and continuall government of the holy Ghoſt, who both worketh in them an acknowledgement of ſin, faith, a deſire of new obedience; and alſo doth daily more and more increaſe and confirm the ſame gifts in them. Unto this doctrine S. Jerome alſo conſenteth: Let him be accurſed (ſaith he) Who affirmeth the law to be poſſible without the grace of the holy Ghoſt. Wherefore out of this doctrine we learn, that men not as yet regenerated, are able to doe no good, and that even the holieſt men ſin alſo, except the benefits and bleſſings of regeneration be continued. This we may ſee in Peter, and David. Without regeneration no one part of a good work can be ſo much as begun, becauſe we are by nature evill, and dead in our ſins:Mat. 7.11. Epheſ. 2 1. Eſay 6.6. All our righteouſneſſe is as the cloth of a menſtruous woman. In which ſaying alſo the Prophet comprehendeth himſelf, and even the holieſt among men. If in the Saints themſelves nought elſe but ſin is found before God, what then in the unregenerate? What theſe are able to performe, we ſee in the Epiſtle to the Romanes, in the two firſt chapters.

Now, as by our ſelves we are not able to begin good works; ſo neither are wee our ſelves able to accompliſh any good works:Matth. 7.18. Jerem. 13.23. John 15.5. Phil. 2.13. An evill tree cannot bring forth good fruit. Can the Blacke moore change his skin? or the Leopard his ſpots? then may yee alſo be good, that are accuſtomed to doe evill. Without me can yee doe nothing. It is God which worketh in you both the will and the deed, even of his good pleaſure. Without imputed righteouſneſſe, we are all in the ſight of God, abomination, filth, and dung. But the righteouſneſſe of Chriſt is not imputed unto us before our converſion: Therefore it is impoſſible, before our converſion, that either our ſelves or our workes ſhould pleaſe God. Faith is the cauſe of good works. Faith cometh from God: Therefore the effect alſo ſhall come from God, neither ſhall it go before the cauſe: and therefore good works cannot be before our converſion.

An anſwer to the Papiſts queſtion touching preparative workes.Here notwithſtanding ſome demand of us, whether there be no preparative works? Anſ. If they meane by preparative works, ſuch workes as are unto us an occaſion of repentance, or which God uſeth to work in us repentance; ſuch as are externall civill demeanour and a life led according unto the law; hearing, reading, and meditation of the Word; yea, oftentimes the croſſe, and afflictions: we may grant that there are ſome preparative works of this kind. But if by preparative works they underſtand workes before converſion, due according to the law, whereby, as by mans good endeavour, God is allured and encited to impart on the workers true converſion, and other his benefits and graces; we utterly deny that there are any ſuch: becauſe, according to S. Pauls rule, Whatſoever is not of faith is ſin. The Papiſts terme theſe works merits of congruity: Rom. 14 23. The Papiſts merit of congruity. that is, ſuch as in themſelves indeed are imperfect, and deſerve nothing; yet ſuch they are, that for them it may ſeem meet to the mercy of God to beſtow on men, converſion and life eternall. But true it is that Paul ſaith, God hath mercy on whom he will, not on them who deſerve mercy: For no man deſerveth ought of God but plagues and puniſhments When yee have done all thoſe things which are commanded you, Rom. 9.18. Luke 17.10. ſay, Wee are unprofitabe ſervants, we have done that which was our duty to doe.

3. Whether the works of Saints be perfectly good.

THe works of the Saints are not perfectly good or pure in this life: 1. Becauſe the Saints, which doe good workes, doe many things which are ſins in themſelves. for which they are guilty before God, and deſerve to be caſt out into everlaſting pains. Curſed be he that abideth not in all. Yea, the holieſt men do many evill works, commit many ſins and acts which are evill in themſelves. Such was the ſin of Peter, thrice denying Chriſt: and of David, murthering Ʋriah, committing adultery, willing to cover it, and numbring the people. 2. Becauſe they omit many good things which they ſhould doe according to the law. 3. Becauſe there is not that degree of goodneſſe in thoſe works that proceed from the Saints, which ought to be, and the exactneſs of the law requireth; for their good works are not ſo pure and good as God requireth: Yea, when the Saints perform moſt holy works, yet are they not perfect, but have alwaies in this life defects, and are ſtained with ſins. For faith, and the love of God and our neighbour, whence good works flow, are imperfect in us in this life. The effect then ſhall not be perfect, becauſe the cauſe is not perfect: For we doe not perfectly know and love God and our neighbour: and therefore neither doe we ſo cheerfully and perfectly as we ought, perform theſe works unto God and our neighbour. I ſee another law in my members rebelling againſt the law of my minde. And this is the cauſe why the works of the godly cannot ſtand in the judgement of God. Seeing then all our works are imperfect, let us acknowledge and bewail our defects and infirmities, and ſo much the more haſten unto perfection.

Hence it is apparent, that that device of the Monkes, touching works of ſupererogation, A refutation of works of ſupererogation. Luke 10.35. is a wicked doctrine, which they feign to be works undue to God and the law, when men perform more then they ought. O blaſphemous opinion againſt that of Chriſt, When yee have done all, &c. Object. 1. If thou Supererogaveris. ſpendest any more, &c. Therefore there are works of ſupererogation. Anſ. In Parables and ſimilitudes opinions may not be grounded on every circumſtance and particle, ſeeing that which is like, is not altogether the ſame. The Samaritane ſaith: If thou ſpendest any more: not on God,1 Cor. 7.25. but on the ſicke man. Object. 2. I give mine advice (ſaith S. Paul) ſpeaking of Virgins, concerning whom he had no commandement from the Lord: Wherefore, advice may be given of doing more works than are commanded. Anſ. I give my advice, to wit, that I think it profitable and commodious for this life,Mat. 19.22. but not meritorious of life eternall. Object. If thou wilt be perfect, goe and ſell all that thou haſt: Therefore there be ſome exhortations, which being put in practiſe, give perfection. Anſ. This is but a ſpeciall commandement, whereby the proud young man is called unto humility, and to the love of his neighbour, and to the office of an Apoſtleſhip in Jurie; and Chriſt requireth not ſupererogation at his hands, but perfection: and that alſo he requireth, only to cauſe him to underſtand how far off he is from it.

4. How our works, though not perfectly good, pleaſe God.

IF our works were not acceptable unto God, they ſhould in vain be performed. We muſt therefore know how they pleaſe him. Whereas then they are in themſelves imperfect, and many waies defiled, they cannot of themſelves pleaſe God, by reaſon of the exactneſſe of juſtice which is in God. How beit they are acceptable unto him in Chriſt the Mediatour through faith, that is, for the merit and ſatisfaction of Chriſt, imputed unto us by faith, and for his interceſſion with the Father for us. For as wee our ſelves pleaſe God, not in our ſelves, but in his Son: ſo alſo our works, being imperfect and defiled in themſelves, yet are accepted of God for the righteouſneſſe of his Son; wherewith, whatſoever is imperfect and uncleane in them is covered, ſo that it cometh not into Gods ſight. The perſon who is the Agent of good works, muſt firſt be acceptable to God, and then the workes pleaſe him. Otherwiſe, the very beſt works of man, without faith, are not gratefull unto God, but are an abomination unto him, becauſe they are nothing but hypocriſie. And the works of the perſon which pleaſeth God, ſo pleaſe God, as the perſon himſelf doth. Now, the perſon pleaſeth God for the Mediatours ſake; that is, by the imputation of the righteouſneſs, and ſanctification or ſatisfaction of Chriſt, being clad therewith as with a garment before God: and therefore the works alſo of the perſon are for the Mediatours ſake pleaſing and acceptable unto God. God doth not examine our imperfect juſtice and our works, as they are in themſelves, according to the ſtrict rigour of the law, according to which he ſhould rather condemne them; but regardeth and conſidereth them in his Son. Hence is it that God is ſaid to have had reſpect unto Abel, Gen. 4.4. and to his offering; to wit, in his Son, in whom Abel beleeved. Whence Chriſt alſo is called our High Prieſt, by whom our workes are offered unto God.Heb. 11.4. He is called alſo the Altar, whereon our prayers and works being put, are pleaſing to God; whereas otherwiſe, they ſhould ſtink in the fight of God. Wherefore it followeth, that we doe as it were ſupply and repaire our want and defect with the perfection of Chriſts ſatisfaction in Gods judgement. Therefore ſaith Paul:Phil. 3.9. That I might be found in him, that is, not having mine owne righteouſneſſe, which is in the Law, but that which is of the faith of Christ, &c.

5. Why we are to doe good workes: and whether they be neceſſary.

BEfore, in the 86. Queſtion, certain impulſive cauſes unto good works were ſpecified and expreſſed, which pertain unto this place: namely, Our regeneration, having a neceſſary coherence with our Juſtification: Our gratefulneſſe for our Redemption: Our glorifying and magnifying of God. The confirmation of our faith and election; and our good example unto others, whereby to winne them unto Chriſt. Theſe weighty cauſes may moſt amply be enlarged, if we reduce them to theſe three Claſſes or principall heads: to wit if we ſay that good works are to be done by us in reſpect, 1. Of God. 2. Of our ſelves. 3. Of our neighbour.

I. Inreſpect of God they are to be done:In reſpect of God: & that Becauſe of the commandement. Mat. 5.16. 1. Becauſe of the commandement of God: Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven. God requireth the beginning of obedience in this life, and the perfection thereof in the life to come. Wherefore we are neceſſarily to give our ſelves to good works,John 15.12. Rom. 6.13. 1 Theff. 4.3. that we may perform due obedience unto God, who requireth it of us. This is my commandement, that ye love one another. Being made free from ſin, yee are made the ſervants of righteouſneſſe. This is the will of God, even your ſanctification. For Gods glory. For the glory of God. For the ſetting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us, that both by them we may worſhip and magnifie God, and others, ſeeing the ſame, may glorifie out heavenly Father, like as that ſaying of Chriſt before alledged out of S. Matth. doth teach us. To teſtifie our thankfulneſſe. Becauſe of that thankfulneſſe which the regenerate owe. It is right and juſt that by whom we are redeemed, and from whom we receive exceeding great benefits, and thoſe of all ſorts, we ſhould alſo love, magnifie, worſhip, reverence him, and declare our love and thankfulneſſe towards him by our good works and obedience. But God deſerveth all our duties by his benefits, and wee merit not his benefits by any or all our duties: therefore wee owe unto him thankfulneſſe in lieu of them, which is to be declared in our obedience and good works.Rom. 2.1. I beſeech you brethren by the mercy of God, that you give up your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſerving of God. Ye are made an holy Prieſt-hood, to offer up ſpirituall ſacrifices, acceptable to God by Jeſus Chriſt.

II. We are to doe good works alſo in reſpect of our ſelves:In reſpect of our ſelves: and that, For confirmation to our ſelves of our faith. Mat. 7.18. James 1.20. Phil. 1.11. That by our good works we may make teſtimony of our faith, and may be aſſured thereof. Every good tree bringeth forth good fruit. That faith which is without works, is dead. Filled with the fruits of righteouſneſſe, which are by Jeſus Christ unto the glory and praiſe of God. Now by our works wee muſt needs know, that wee have faith, becauſe the effect is not without his cauſe; and wee muſt know the cauſe by his proper effect. When as therefore we finde not in our ſelves good works, or new obedience, wee are hypocrites, neither have we faith, but an evill conſcience. For true faith only (which never wanteth all her fruits) bringeth forth, as a fruitfull tree, good works, obedience, and amendment of life: and theſe fruits likewiſe diſcern and diſtinguiſh true faith from hiſtoricall, and temporary faith, and ſo alſo from hypocrifie. For our aſſurance of remiſsion of ſins.That we may be aſſured that we have obtained remiſſion of ſinnes through Chriſt; and are for Chriſts ſake juſtified before God: for juſtification and ſanctification are benefits linked together, which ſo cleave together, and that neceſsarily, as they never can be ſevered or pulled aſunder. For Chriſt obtained both for us at once; namely, both remiſſion of ſins, and the holy Ghoſt, who ſtirreth up in us by faith the ſtudy and deſire of good works and new obedience. For our aſſurance of our Election. 2. Pet. 1.10.That we may be aſſured of our Election and Salvation: Give diligence to make your calling and election ſure. Theſe proceed from the cauſe next going before. For God hath choſen from everlaſting of his free mercy thoſe only which are juſtified for the merit of his Son. Whom hee predestinated,Rom. 8.30. them alſo he called, and them alſo he juſtified. Therefore we are aſſured of our Election through Juſtification; and that we have received from Chriſt our Juſtification (which is never given unto the Elect without Sanctification) wee know by faith: And, that we have faith, we perceive by the works of faith, true obedience, and true converſion. For exerciſe of our faith. That by good workes our faith may be exerciſed, cheriſhed, ſtrengthened, and advanced. For they who give themſelves over to corrupt luſts againſt their conſcience, in them faith cannot be; and therefore neither a good conſcience, neither a confidence and truſt in God, as being appeaſed and favourable unto them. For wee have through faith only a feeling of Gods favour towards us, and a good conſcience. If yee live after the fleſh, ye ſhall die. I put thee in remembrance, Rom. 3.13. 2 Tim. 1.6. that thou ſtir up the gift of God which is in thee, by the putting on of my hands. To grace our calling. Epheſ. 4.1.That by good workes wee may ſhew forth and grace our life, profeſſion, and calling: I pray you, that ye walke worthy of the vocation wherewith yee are called. For avoiding of puniſhments. Mat. 7.19. Rom. 8.13. Pſal. 39.12.That we may eſcape temporall and eternall puniſhments: Every tree that bringeth not forth good fruit, is cut downe and caſt into the fire. If yee live according to the fleſh, ye ſhall die. Thou with rebukes doest chasten man for ſin. To obtaine rewards. 1 Tim. 4.8.That we may obtain at Gods hands corporall and ſpirituall rewards: which, according to the promiſe, accompany good works. Godlineſſe is profitable unto all things, &c. For except God would have the hope of rewards, and the feare of puniſhments, to be motive cauſes unto good works, hee would not uſe them in admonitions, promiſes, and comminations.

III. We muſt doe good works alſo in reſpect of our neighbour: To edifie him by our example. 2 Cor. 4.15. Phil. 1.24.That wee may be profitable to our neighbours by our good example, and ſo edifie them.In reſpect of our neighbour: and that, All things are for your ſakes, that moſt plenteous grace by the thankeſgiving of many may redound to the praiſe of God. That I abide in the fleſh, is more needfull for you. To avoide offence. Mat. 18. . Rom. 2.24.That offences may be avoided: Woe be unto that man, by whom offences come. The Name of God is blaſphemed among the Gentiles through you. To winne the faithleſſe unto Chriſt. Luke 22.32.That we may winne unbeleevers, and by our words and deeds, and example convert them unto Chriſt: When thou art converted, ſtrengthen thy brethren.

Here the queſtion is moved, Whether good workes be neceſſary to ſalvation. Some have defended ſimply and peremptorily, that they are neceſſary thereunto; others on the contrary have maintained ſtifly, that good works are pernicious to ſalvation. Both formes of ſpeech are ambiguous and ſcandalous, eſpecially the latter; which ſeemeth to condemne, not onely the confidence on good works, but alſo the ſtudy and deſire of performing them. Wherefore the latter is utterly to be rejected. The former muſt thus be declared or expounded: That Good workes are neceſſary to ſalvation, not as a cauſe of our ſalvation, nor as a merit deſerving ſuch a reward, but as part of ſalvation, it ſelfe, or an Antecedent of ſalvation which is to come after, or as a meanes without which we cannot attaine the end. And after the ſame ſort alſo may be ſaid, That good workes are alſo neceſſary unto justice and righteouſneſſe, or, unto juſtification, or, in them that are to be justified; namely, as a conſequent following Juſtification, wherewith Regeneration is unſeparably joyned. But yet I would not uſe theſe kindes of ſpeaking: 1. Becauſe they are ambiguous and doubtfull. 2. Becauſe they breed contentions, and adminiſter occaſion of cavalling unto the Adverſaries. 3. Becauſe the Scripture doth not uſe them; which muſt be followed of us in ſpeaking. more ſafely ſay, that good works are neceſſary in them that are juſtified, and them that are to be ſaved. To ſay, that they are neceſſary in them who are to be juſtified, is an ambiguous kind of ſpeech, ſeeing it may be ſo underſtood, that they are required before Juſtification, and ſo become a cauſe of Juſtification. But Auguſtine hath rightly refuted this opinion, ſaying: Good works goe not before them that are to be juſtified, but follow them that are juſtified. Hence ariſeth a direct anſwer to this objection. Obj. That is neceſſary to ſalvation, which whoſoever have not, they cannot be ſaved. But they which have no good workes cannot be ſaved, as it is ſaid in the 87. Question of this Catechiſme: Therefore good works are neceſſary to ſalvation. Anſ. We anſwer by diſtinguiſhing the Major propoſition. That, without which no man can be ſaved, is neceſſary to ſalvation: that is, either as a part of ſalvation, or, as ſome neceſſary precedent of ſalvation; and ſo we grant the concluſion: but not as a cauſe or merit of ſalvation. If the Major be thus underſtood, wee condeſcend unto it. For good works are very neceſſary to ſalvation, or rather in them that are to be ſaved (for it were better ſo to ſpeak and avoid ambiguity) as a part of their ſalvation, and as a precedent thereof, but not as a cauſe or merit.

6. Whether good works merit any thing before God.

THis ſixth Queſtion ariſeth out of the fifth, as the fourth did out of the third. For when men heare that we receive rewards of God by our workes, they preſently conclude, that we merit ſomewhat by them. Wherefore we are to know, that good works indeed are neceſſary, and therefore are to be done alſo for the rewards inſuing them;Out works merit not at Gods hands, but yet that they merit nothing, no not the least of Gods gifts, either corporall or ſpirituall. The reaſons hereof are moſt true and evident: Becauſe they are imperfect, and that, 1. In parts. 2. In degrees. Gal. 5.17.Our works are imperfect, as well in parts, as in degrees of accompliſhment. In parts; becauſe we omit many things which the Law preſcribeth: and do many evill things which it prohibiteth, and alwaies mingle evill with good, as both Scripture and experience teſtifieth. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh: and theſe are contrary one to the other, ſo that ye doe not the ſame things that ye would. Now, imperfect works not only merit nothing, but are alſo condemned in the judgement of God: Curſed is every one that continueth not in all things, &c. They are imperfect in degrees; Deut. 27.26. becauſe the beſt workes of the Saints are uncleane, and defiled in Gods ſight, ſeeing they are not done by ſuch as are perfectly regenerate, nor with ſo great love of God and our neighbour, as the Law requireth. The Prophet ſaith, even of good workes,Eſay 64.6. Wee have all been as an uncleane thing, and all our righteouſneſſe is as filthy clouts. Phil. 3.8. Paul Pronounceth as much of his: I think all things but loſſe, for the excellent knowledge ſake of Chriſt Jeſus my Lord, for whom I have counted all things loſſe, and doe judge them to be dung, that I might winne Chriſt. Thus doe the Saints judge and account of their owne righteouſneſſe and merit. Becauſe they are none of ours, but are wrought by God in us. Phil. 2.13. 1 Cor. 4.7.If wee doe any good works, they are not ours, but are belonging to God only, who worketh them in us by his Spirit; It is God which worketh in you both the will and the deed, even of his good pleaſure. What haſt thou which thou haſt not received? We are evill trees: if then we doe any good, that muſt needs come from God only. It is God which freely maketh us good trees, and which worketh good fruits in us: as it is ſaid; Wee are his workmanſhip, Epheſ. 2.10. created in Christ Jeſus unto good workes, which hee hath prepared, that wee ſhould walke in them. If then we performe any good, it is the gift of God, and not our merit.Mat. 20.16. Is it not lawfull for mee to doe as I will with mine owne? Hee muſt needs be very impudent, who having received of gift an hundred florens of a rich man, thinketh that he deſerveth a thouſand moe, by receiving of thoſe hundred; whereas rather he is by this gift received, bound to the rich man, and not the rich man to him. Becauſe God is not bound to reward any.No creature, which doth even the moſt perfect works, can thereby merit ought at Gods hand, or binde God unto him, to give any thing of debt, and according to order of juſtice. The reaſon hereof doth the Apoſtle yield: Who hath given him firſt? We deſerve no more our preſervation, than wee deſerved our creation. He did owe nothing unto us when he created us, ſo neither now doth hee owe us our preſervation, neither is he bound to give us any thing: but hee did and doth both, of his owne free will and meere loving kindneſſe. Hee receiveth no benefits at our hands. Wee can beſtow no benefits upon our Creatour. Now, where there is no benefit, there is no merit. For a merit preſuppoſeth a benefit received. Becauſe there is no proportion between our works and Gods rewards.There is no proportion between our works, which are utterly imperfect, and the excellency of thoſe great bleſſings and benefits, which the Father giveth us freely in his Sonne. Leſt we ſhould glory in our ſelves. Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remiſſion of our ſins, man ſhould have in himſelf whereof to rejoyce, neither ſhould the glory be given to God. If Abraham were juſtified by his workes, 1 Cor. 1.13. Rom. 4 2. hee hath wherein to rejoyce, but not with God. Becauſe we are juſtified ere we doe them. Rom. 9.11, 2, 13.We are juſt, before we doe good works. For ere Eſau and Jacob were borne, and when they had neither done good nor evill, that the purpoſe of God might remain according to election (not by workes, but by him that calleth) it was ſaid unto her, The Elder ſhall ſerve the younger: As it is written, I have loved Jacob, and have hated Eſau. Wherefore we are not then juſtified before God, when we doe good works; but we then doe good works, when we are juſtified. Becauſe all our good works are due.Our good works are all due: for all creatures owe unto their Creator worſhip and thankſ-giving; ſo that although we ſhould never ſin, yet can we not ſufficiently declare and ſhew forth our thankfulneſſe, whereof we are indebted.Luke 17.10. When yee have done all thoſe things which are commanded you, ſay, We are unprofitable ſervants; we have done that which was our duty to doe.

The opinion of merit weakneth conſolation. Ga . 3 40. Rom. .16.8. The opinion of merit, and juſtification by works, impaireth Chriſtian conſolation diſquieteth the conſcience, and cauſeth men to doubt and deſpaire of their ſalvation. For when they heare the voice of the Law ſounding in their eares, Curſed is every one that continueth not in all things; and withall conſider their owne imperfection, they are forthwith convicted in conſcience, that they never performed all things therein exacted. Wherefore they are conſtrained to waver alwaies uncertain, and to dread the curſe. But faith giveth ſure conſolation and comfort; becauſe it relieth on the promiſe, which is certaine. The inheritance is by faith, that it might come by grace, and the promiſe might be ſure to all the ſeed. Becauſe then Chriſt had died in vaine. Gal. 2.21.If wee ſhould obtaine righteouſneſſe by our own works, the promiſes ſhould be made void: For in Abraham ſhall all the Nations be bleſſed. And Chriſt alſo ſhould have died in vain. Becauſe then we ſhould be otherwiſe juſtified th n the Fathers of the old Church John 14.6. 1 Tim. 2.5. Epheſ 4.5. Heb. 13.8. Acts 4.12.There ſhould not be one and the ſame reaſon and cauſe of our ſalvation, if this doctrine of the merit of works ſhould be admitted: Abraham and the Thiefe on the Croſſe ſhould have been otherwiſe juſtified, then we are juſtified. But there is but one way leading to ſalvation: I am the way, the truth, and the life. There is one Mediatour between God and men. There is one Lord, one Faith, one Baptiſme. Jeſus Chriſt yeſterday and to day, the ſame is alſo for ever. There is given no other name under heaven, whereby we must be ſaved. Therefore we ſhall not be ſaved by good works, or for our good works. Becauſe then Chriſt were not a perfect Saviour.Chriſt ſhould not give us full and perfect ſalvation, and ſo neither ſhould he be a perfect Saviour, if ſome thing were as yet required of us, whereby we ſhould be made juſt. For look how much of our merit were added unto his, ſo much ſhould be detracted and ſubducted from his merit: But Chriſt is our perfect Saviour. For (as Paul witneſſeth) God with his glorious grace hath made us accepted in his beloved. Ephel. 1.6, 7. and 2.8. 1 John 1.7. Acts 2.12. By whom we have redemption through his bloud, even the forgiveneſſe of ſins, according to his rich grace. By grace ye are ſaved through faith, and that not of your ſelves: it is the gift of God. The bloud of Jeſus Chriſt purgeth us from all ſin. There is no ſalvation in any other. Object. God calleth thoſe bleſſings, which hee promiſeth to them that doe good works, rewards and meed. Now meed preſuppoſeth merit: Therefore good works doe merit before God. Anſ. Amongſt creatures ſometimes it doth, but never with God: becauſe no creature can merit at Gods hands, ſeeing God oweth nought unto any creature. But they are called the rewards or meed of our works in reſpect of God, foraſmuch as he recompenceth moſt fully thoſe things which we doe: neither yet is that recompence due. For there can come no commodity unto God by us; and therefore God is not bound, no not to make the leaſt recompence. For he ſtandeth no waies in need of our works; and unto whom they can adde or bring nothing at all, of him doubtleſſe we 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 wordsExod. 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 〈 in non-Latin alphabet 〉 , 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 temporal rewards and puniſhments only, but eternall alſo and ſpirituall; and they are the ends, for which humane lawes are made. Divine lawes are ſome eternall and unchangeable, ſome changeable; yet ſo, that they can be changed of none but of God himſelf, who made them.

Three parts of Gods Law:The parts of the Law of God are in number three; the Morall, Ceremoniall, and Civill or Judiciall Law.

1. The Morall Law. The Morall Law is a doctrine, agreeing with the eternall and immortall wiſedome and juſtice which is in God, diſcerning things honeſt and diſhoneſt, knowne by nature, and ingendered in reaſonable creatures at the creation, and afterwards often repeated againe and declared by the voice of God by the Miniſtery of Moſes, the Prophets and Apoſtles, teaching that there is a God, and what he is, and what we ought to doe, and what not to doe, binding all the reaſonable creatures to perfect obedience, both internall and externall, promiſing the favour of God and everlaſting life to thoſe which perform perfect obedience, and denouncing the wrath of God and everlaſting paines and puniſhments unto them, who are not perfectly correſpondent thereunto, except there be granted remiſsion of ſins, and reconciliation for the Son of God the Mediatours ſake.

An explication of ſome clauſes in the definition. Agreeing with the eternall and immortall wiſedome.] That this Law is eternall, is hereof apparent and manifeſt; becauſe it remaineth from the beginning unto the end of the world one and the ſame: and we therefore were created, and are redeemed by Chriſt, and are regenerated by the holy Ghoſt, to obſerve and keep this law in this life, and in the life to come, to wit, that with all our heart we love God and our neighbour. I write no new commandement unto you, but an old commandement, which yee have had from the beginning. 1 John 2.7.

Afterwards often repeated againe.] God repeated the law of nature, which was ingraven in our minds: 1. Becauſe it was obſcured and darkned by the fall; yea, and many points thereof were wholly blotted out, and altogether loſt. 2. Leſt the remnant of it, which was yet in mens mindes, ſhould be reputed for a meere opinion without any truth or ground, and ſo at length be quite extinguiſhed.

2. The Ceremoniall law. The Ceremoniall, or lawes derived of God by Moſes concerning ceremonies, that is, externall ſolemne actions and geſtures, which in the publike worſhip of God are to be performed, with the due obſervation of the ſame circumſtances which are preſcribed, binding the Jewes untill the coming of the Meſsias: that they ſhould diſtinguiſh this people and the Church from others; and ſhould be ſignes, ſymbols, types or ſhadowes of ſpirituall things to be fulfilled in the New Teſtament by Chriſt.What Ceremonies are. That this definition may be underſtood, we muſt know what Ceremonies are: to wit, ſolemne externall actions, that is, often to be after the ſame manner, and with the ſame circumſtances reiterated, ordained of God, or of men alſo, to be uſed in the externall ſervice or worſhip of God, for order, or ſignification ſake. But the ceremonies, which are ordained of God, are ſimply and abſolutely divine worſhip. The ceremonies which are ordained and inſtituted of men, if they be good, are a worſhip only ſerving for divine worſhip.

3. The Judiciall law. The Judiciall, are lawes concerning the civill order or civill government, or maintenance of externall diſcipline among the Jewes, according to the tenour of both Tables of the Decalogue; that is, of the order and offices of Magiſtrates, judgement, puniſhments, contracts, and of the diſtinguiſhing and bounding of dominions, delivered of God by Moſes, for the ſettling and preſerving of the Jewes Commonwealth, binding all Abrahams poſterity, and diſtinguiſhing them from the reſt of mankinde, untill the coming of the Meſsias; and further, that they ſhould be the bond of the preſervation and government of the Moſaicall Common-wealth, untill the Meſsias was manifeſted; and certain marks whereby this people, which was bound unto them, ſhould be diſcerned from all others, and ſhould withall be kept in honeſt diſcipline and good order: laſtly, that they might be types of that order which ſhould be in Chriſts Kingdome, that is, of the ſpirituall Regiment of the Meſsias. The Morall Law is the fountaine of all other good lawes, even as many as deſerve the name of lawes, and it wholly agreeth with the Decalogue, and is thence alſo deduced by neceſſary conſequent, ſo that whoſoever violateth the one, tranſgreſſeth the other alſo. Ceremoniall and Civill lawes, whether they be divine or humane (ſo that they be good) are verily agreeable unto the Decalogue; but yet they are not deduced thence by a neceſſary conſequence, as the Morall laws are, but ſerve thereto, as certain preſcriptions of circumſtances. Hereby plainly appeareth the difference of theſe lawes. For it is one thing to follow neceſſarily out of the Decalogue, and another thing, to agree with, and ſerve to the performance and execution of the Decalogue.How the Morall differeth from the Ceremoniall and Judiciall law. This difference yet is diverſe, becauſe there is not one and the ſame government of the Common-wealth and of the Church: neither is there the ſame end of theſe laws: neither are all theſe lawes after the ſame manner abrogated. But the chief and eſpeciall difference of theſe lawes is drawn from the binding, time, and knowledge, or manifeſtation. 1. The Morall ordinances are knowne by nature: The Ceremoniall and civill are not known by nature, but are inſtituted according to the diverſity of cauſes and circumſtances. 2. The Morall binde all men, and even the Angels alſo: The Ceremoniall and Civill were only preſcribed unto the people of Iſrael. And therefore Job, Jethro, Naaman the Syrian, and others, who are re-counted for religious men, that is, ſuch as were born of Paynims, and lived amongſt them, but yet worſhipped the God, which was manifeſted among the people of Iſrael, they did not obſerve the Leviticall Ceremonies, and yet did nevertheleſſe pleaſe God. And the very ordinances themſelves, concerning the Ceremonies and the forme of civill government, ſhew that they binde Abrahams poſterity only, whom God would by this forme of government and worſhip diſtinguiſh from other Nations.

3. The lawes of the Decalogue are perpetuall in this life, and after this life: The ceremoniall and civill were delivered of God at a certain time and again aboliſhed. 4. The Morall laws ſpeak both of internall and externall obedience: The ceremoniall and civill ſpeak of externall obedience only; albeit neither doth this pleaſe God without the internall and morall obedience. 5. The Morall lawes are not limited by certain circumſtances, but are generall: as, that there is a time to be granted for the miniſtery and ſervice of God, and that the miniſtery is to be obſerved: that adulterers and theeves are to be puniſhed. But the ceremoniall and civill lawes are ſpeciall, or a limitation of circumſtances, which are to be obſerved in externall rites or actions both Eccleſiaſticall and Civill: as that the ſeventh day is to be allotted for the miniſtery and ſervice of God: that the tenths and firſt-fruits are to be given to the Prieſts: that adulterers are to be ſtoned: that theeves are to be amerced with a foure-fold reſtitution. 6. The ceremoniall and the civill lawes alſo are types or figures of other things for whoſe cauſe they are ordained: The Morall ſignifie or prefigure nothing, but are ſignified by the rites and ceremonies. 7. The Morall are the end, for which other lawes are to be made; or, they are the principall ſervice and worſhip of God: The ceremoniall and civill ſerve for the morall ordinances, that to them obedience might be rightly and duly performed: that a certaine time, and certaine rites may be obſerved in the publike miniſtery of the Church; that the miniſtery it ſelfe may be maintained and preſerved. 8. The Ceremoniall giveth place unto the Morall: the Morall giveth not place unto the Ceremoniall.

The Morall Law, the Naturall, and Decalogue differ. The Decalogue is the ſumme of the Morall lawes,What difference is betweene the Morall Law, the law of Nature, and the Decalogue. which are ſcattered through the whole Scripture of the Old and New Teſtament. The Naturall law doth not differ from the Morall in nature not corrupted: but in nature corrupted, a good part of the naturall law is darkned by ſins, and but a little part only concerning the obedience due to God, was left remaining in mans minde after the fall: for which cauſe alſo God hath in his Church repeated againe, and declared the whole ſentence and doctrine of his law in the Decalogue. Therefore the Decalogue is a reſtoring and re-entring or re-inforcing the law of Nature; and the law of Nature is a part only of the Decalogue. The diſtinctions of theſe lawes are to be knowne, both in reſpect of the differences of the ſame (without the knowledge whereof, their force and meaning cannot be underſtood) and alſo in reſpect of their abrogating; and laſtly, for the knowledge and underſtanding of their uſe.

4. How far the Law is, and is not abrogated by Chriſt.

THe common and true anſwer to this demand is, That Moſes Ceremoniall and Civill Law is abrogated as touching obedience: and the Morall Law alſo as concerning the curſe thereof, but not as concerning obedience thereunto.The Ceremoniall and Civill are abroga ed, as touching their obedience, and the reaſons hereof:

That the Ceremoniall and Civill, or Judiciall lawes are ſo abrogated by Chriſts coming, that they now binde none unto obedience, and in our times carry no ſhew of lawes, is proved:Dan. 9.27. Pſal. 110. 1. Becauſe the Prophets in the Old Teſtament foretold of this their abrogation and cancelling: Chriſt ſhall confirme the Covenant with many for one weeke, and in the middeſt of the weeke he ſhall cauſe the ſacrifice and oblation to ceaſe. Thou art a Prieſt for ever after the order of Melchiſedech. 2. Chriſt and his Apoſtles in the new Teſtament have expreſly deſciphered this abrogation of the Ceremoniall and Judiciall Law. Acts 7.8. Heb. 7.11, 12, 13, 18. & 8.8, 9, 10, 11, 12, 13. Acts 15.28, 29. And, in ſtead of many teſtimonies, it ſhall ſuffice to alledge that one Canon of the Apoſtles Councell. It ſeemed good to the holy Ghoſt, and to us, to lay no more burden on you than theſe neceſſary things. 3. The cauſes being altered, the Lawes alſo depending thereon are altered. But the cauſes of the Ceremoniall and Civill Laws were; one, that the people of the Jewes, of whom Chriſt was come, might by this forme of worſhip and regiment, be diſtinguiſhed from other Nations, untill his coming: another; that they might be types of the Meſſias, and his benefits: both which cauſes have now ceaſed ſince the exhibiting of the Meſſias. 1. The diſtinction of Jewes and Gentiles is now taken away: Hee is our peace, which hath made of both one, Epheſ. 2.14. and hath broken the ſtop of the partition wall, in abrogating through his fleſh the hatred; that is, the Law of commandements, which ſtandeth in ordinances. In Chriſt neither circumciſion availeth any thing, Gal. .15. nor uncircumciſion, but a new creature. 2. That the ſignification of the ceremonies is fulfilled by Chriſt, is every where taught:Heb. 9.8. Luke. 6.16. Col. 2 16. Whereby the holy Ghost this ſignified, that the way unto the Holieſt of all was not yet opened. The Law and the Prophets endured untill John. Let no man condemne you in meat and drinke. Againſt the abrogation of the Ceremoniall Law, the Jews thus object: Object. 1. Moſes religious orders or worſhip were, by vertue of the commandement annexed to them, A c •• tation of Jewiſh objections againſt this doctrine. Gen. 1 .13. Exod. 12.24. Pſal •• 132.15. Exod. 31.16. to continue for ever; and the Jewiſh kingdome, by Gods promiſe. Circumciſion is an everlasting covenant. The Paſſeover was to be kept holy by an ordinance for ever. This is my rest for ever. The Sabbath is an everlaſting covenant. Thy throne, O God, endureth for ever. Therefore Moſes forme of religion and polity was not to be repealed by Chriſt. Anſ. In this argument the fallacy of taking that to be ſimply averred, which is ſpoken but in part, is twice uſed. For the Major propoſition treateth of an abſolute perpetuity, the Minor of a reſtrained and limited perpetuity; ſith that in the teſtimonies alledged, an infinite or unlimited perpetuity of the Jewiſh ceremonies and kingdome is not promiſed, but a continuance untill Chriſt, who was to be heard after Moſes. For the particle (Holam) ſignifieth every where in Scripture not eternity, but the continuance of a long and yet definite time. So is it uſed in that text of Scripture; And hee ſhall ſerve him for ever: that is, untill the yeare of Jubilee; as appeareth by the conference of that Law,Exod. 21.6. with the Law touching the year of Jubilee, enrolled and regiſtred, Levit. 25.40. Againe, to grant that which they urge in their Minor, that an abſolute perpetuity is promiſed in the fore-rehearſed quotations, yet this perpetuity is not of the types and ſhadowes themſelves, but of the ſpirituall things ſignified and figured by them; to wit, that their truth ſhall endure for ever in the Church, yea though the ſignes and ſhadowes be by Chriſt aboliſhed. For thus doth Circumciſion continue unto this day; and thus is there a perpetuall Sabbath in Chriſts Kingdome, and ſhall be perpetuall in life everlaſting. Laſtly, thus the kingdom of David is eſtabliſhed for everlaſting in the throne of Chriſt.

Object. 2. The worſhip which lizekiel in his fortieth Chapter, and ſo forth to the end of his Prophecie, deſcribeth, pertaineth to the Kingdome of the Meſsias, and is therein to be retained. But that worſhip is meerely typicall and ceremoniall: Therefore a typicall and ceremoniall kind of worſhip is to be retained in the Kingdome of the Meſsias; whence this inference is good, that the Jewiſh religion, and polity, or forme of government was not to be aboliſhed, but reformed rather, and re-eſtabliſhed by the Meſsias.

Anſ. The Major of this Syllogiſme is not ſimply and univerſally true, becauſe there the Prophet indeed propheſieth of the kingdome of the Meſſias, but not only thereof. For withall he deſcribeth the reſtitution of the ceremoniall worſhip in Judea, which ſhould be after the returne of the people out of the captivity of Babylon, and ſhould ſtand in force untill the coming of the Meſſias. Wee deny alſo the Minor. For in the alledged Prophecie, not onely the reſtoring of the Jewiſh types is promiſed, but under the deſcription of the types the ſpirituall ſtate and ſtatelineſs of the Church, which ſhould be under the kingdom of the Meſsias, is ſhadowed and inſinuated; which ſtate and ſtatelineſſe was to be begun in this life, and to be perfected in the life to come. Whereof good proofe may be made by theſe evident arguments:Arguments to prove that under the typicall deſcription before alledged, the ſpirituall condition and eſtate of the Church is figured. 1. The ſtory of Eſdras teſtifieth unto us that this reſtoring was not accompliſhed untill the coming of Chriſt: and withall other Oracles alſo of the Prophets, concerning the baſe and contemptible coming and kingdom of the Meſſias in this world, ſuffer us not to beleeve that there ſhall be any ſuch magnificent and pompous eſtate of the Church on earth (as the Jewes dreame of) no not after the coming of the Meſſias. Wherefore that fore-mentioned reſtoring of Jeruſalem, that is, the Church, is either to be underſtood ſpiritually; or of force we muſt grant this abſurdity, namely, that this Prophecy never was, nor ſhall be performed. 2. That promiſe delivered by the Prophet (The houſe of Iſrael ſhall no more defile mine holy Name, neither they nor their Kings) doth neceſſarily enforce a ſpirituall ſenſe and meaning touching the perfection of the life to come.Ezek. 43.7. For uſuall and cuſtomable it is with the Prophets, to unite the entry of Chriſts kingdom, with the full and perfect eſtabliſhment thereof. Ezek. 47.1. 3.Furthermore, thoſe waters iſſuing out of the Temple, ſpoken of in the ſame Prophecy, may not be interpreted to be elementary waters, but ſhadow and repreſent unto us the plentifull effuſion from heaven, of the gifts of the holy Ghoſt in Chriſts kingdom. 4. Laſtly, we Chriſtians have for our Interpreter the Apoſtle S. John in his Revelation,Chap. 21, 22. where the ſpirituall and heavenly Jeruſalem, that is, the glorified Church of the New Teſtament is deſciphered in words and termes literally borrowed from this deſcription of Ezekiel. Wherefore this Prophecie maketh nought to prove the continuall obſervation of ceremonies, in the kingdome of the Meſſias. Object. 3. The best and most just forme of government is alwaies to be followed. But there can be none better or juſter than that, which God himſelfe ſettled among his people the Jewes: therefore that is to be followed and retained. Anſw. Either the Major of this reaſon may be diſtinguiſhed, or the Minor denied with an expoſition. For that which in poſitive lawes (that is, ſuch as define the circumſtances of the duty of Magiſtrates and ſubjects, and Citizens one towards another) is in every place, and at all times moſt juſt, the ſame are Law makers to follow: But in that forme of the Moſaicall government, many things are applied to the ſtate and condition of that Nation, Region, Time, and Ceremoniall worſhip, the obſervation whereof, would now be neither juſt nor profitable, becauſe the cauſes, for which thoſe lawes ſhould be given to the Jewes, are taken away or changed: as, of giving a bill of divorce, of marrying the widowes of their kinſmen. Wherefore God will not that all Nations and ages be tyed unto thoſe lawes. An argument whereof is, that even at that very time when he commanded theſe lawes to be obſerved, hee bound not all Nations, but only Abrahams poſterity unto them; and yet ſome that lived according to ſuch civill laws of other Nations, as were not wicked and ungodly, did pleaſe him; as Naaman the Syrian, and whoſoever of the Gentiles were converted; who yet notwithſtanding did not obſerve the ceremonies and civill lawes of the Jewes. And Paul ſaith, wee muſt obey not only thoſe which governe according to Moſes laws, but alſo other Magiſtrates, as the ordinance of God; as long as they command nothing contrary to the commandements of God. And himſelf alſo ſubmitted himſelfe to the Romane lawes, when hee appealed unto Caeſar, Rom.13.2. and when he ſaid, it was unlawfull to binde one uncondemned which was a Romane. Furthermore, if any man will hence conclude, That ſeeing it is lawfull to uſe the Lawes of other Common-weales, as the Athenian, Romane, and ſuch like: it is therefore much more lawfull and beſeeming to imitate and follow the forme of that Common-wealth, which was immediately ordered and conſtituted by God himſelfe. We eaſily grant, that wiſe and diſcreet Magiſtrates and Law-givers may take as well thence as out of other governments (if there be any thing convenient and agreeing with their ſubjects with whom, and the time wherein they live) ſo that all opinion of neceſsity be taken away; that is, ſo that it be not therefore commanded or retained, becauſe it was preſcribed by Moſes to the Jews; but becauſe there are good reaſons, wherefore now alſo it ſhould be done ſo: and if the cauſes be changed, then that the liberty alſo of changing theſe lawes by publike authority be retained. Neither yet is Moſes law any whit impeached by this liberty of cleaving to it, or leaving it, and appointing other ordinances in place thereof; ſith in ſo doing, we doe no more than ceaſe to obſerve that which was never impoſed on us.

How far forth the morall Law is abrogated.Hitherto have we intreated of the abrogation of the Ceremoniall and Civill lawes. Touching the morall law, it is in ſome part abrogated by Chriſt, and in ſome part not abrogated. It is abrogated in reſpect of the faithfull, two waies: 1. As touching the curſe of it; 1. As touching the courſe of it. Pſal. 143.2. ſo that it cannot condemne ſuch as are juſtified by faith in Chriſt, by reaſon of the merit of Chriſt imputed unto them: or, as touching juſtification; becauſe judgement is not given of us according to the Law, but according to the Goſpel.John 3.36. For the judgement of the Law would condemne and caſt us away, whoſe dreadfull voice is:Rom. 8.1. In thy ſight ſhall no man living be juſtified. But the judgement of the Goſpel is; He that beleeveth in the Son of God hath everlaſting life. This abrogation of the Law is the firſt and principall part of Chriſtian liberty, whereof it is ſaid; There is no condemnation to them that are in Chriſt Jeſus. Rom. 6.14. Ye are not under the law but under grace. 2. As touching conſtraint. 2. As touching conſtraint. For now the Law doth not any more expreſſe and wreſt obedience from us as a Tyrant, or as a Maſter enforcing and conſtraining a lewd ſervant unto obedience. The reaſon is, becauſe Chriſt beginneth a voluntary and free obedience in us by his Spirit, ſo that we yield voluntary obedience unto the Law.Rom. 6.14. Of this part of Chriſtian liberty the Apoſtle ſpeaketh: Sin ſhall not have dominion over you; for ye are not under the law, but under grace. Which liberty and exemption from the Law, that it is, he afterwards unfoldeth at large in the whole ſeventh Chapter of that Epiſtle: and elſe-where ſaith; The law is not given unto a righteous man. 1 Tim. 1.9. Gal 5.23. And againe, ſpeaking of them which are under the Spirit, Againſt ſuch there is no law. Object. The Law and the Prophets continued untill John the Baptiſt came: if therefore then firſt the morall law was abrogated as touching Condemnation, when Chriſt was manifeſted in the fleſh; it followeth that the faithfull were under condemnation, who lived before the coming of Chriſt. How the Law was abrogated to the Fathers of the old Teſtament, & how to us the children of the new. Anſ. The Law was abrogated as touching condemnation, as well unto the beleevers in the Old Teſtament, as to them who are beleevers in the New. To them who lived in the Old, as touching the power and efficacy of Chriſt: to theſe in the new, as touching his fulfilling and exhibiting.

How the morall Law is not abrogated, namely, touching obedience.Now the Morall Law or Decalogue is not abrogated as touching obedience: but God alwaies, even at this day no leſſe than in ancient times, exacteth as well at the hands of the regenerate as unregenerate, that they performe obedience unto his Law. The reaſons hereof are ſtrong and cleare. The firſt is drawn from the end for which Chriſt delivered us from the curſe of the Law. For the Son of God was not therefore made Mediatour,Three proofes hereof: 1. From the end of our redemption. took the forme of a ſervant, became obedient unto his Father, even unto the death of the Croſſe, and redeemed us from the curſe of the Law, that we ſhould continue and perſiſt in ſins, and enmity with God; but that he might deliver us from ſin, reconcile us unto God, and make us againe like unto God, and the Temple of God. If then he had this end, for which he did deliver us from the curſe of the Law, hee did not withall take away the bond of our obedience. For this is the Mediatours office, to expiate and doe away ſins, and to bring to paſſe, that hereafter the party offended be no more offended by that party which had offended. From our duty, who receive a greater portion of Gods bleſsings than other men. How much the more and greater Gods benefits are towards us, ſo much the more are wee bound to yield thankefulneſſe unto him, that is, to live according to his will and Law. But they who are juſtified and regenerated by faith in Chriſt, have received moe and greater benefits than others. For theſe are evermore added unto their creation, and preſervation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and juſtification, to yield and performe obedience unto Gods Law. Teſtimony of Scriptu e. Mat. 5.17. Many teſtimonies confirme the ſame; as, Think not that I am come to deſtroy the Law, or the Prophets: I am not come to destroy them, but to fulfill them. This is meant of all the parts of the Law, but moſt eſpecially of the morall Law, which Chriſt hath fulfilled foure waies: 1. By his owne righteouſneſſe and perfect conformity with the Law. For Chriſt onely hath perfectly performed ſuch obedience as the Law requireth: both becauſe hee was the Sonne of God, and conceived by the holy Ghoſt, and alſo becauſe he could not have ſatisfied for us,Heb. 7.26. except himſelf were free from all ſpot, or ſtaine of ſin. Such an High Prieſt it became us to have, which is holy, blameleſſe, undefiled, ſeparate from ſinners. 2. By paying ſufficient puniſhment for our ſins.Rom. 8.3. For (that which was impoſsible to the Law, inaſmuch as it was weake becauſe of the fleſh) God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, for ſinne, condemned ſinne in the fleſh, that the righteouſneſſe of the Law might be fulfilled in us, which walk not after the fleſh, but after the ſpirit. 2 Cor. 5.2. He made him to be ſin for us, which knew no ſin, that we ſhould be made the righteouſneſſe of God in him.

And this fulfilling of the types of the Law, and the paying of that puniſhment which wee did owe, is that very abrogating of the Law, whereof wee have ſpoken. 3. Chriſt fulfilleth the Law in us by his Spirit, reforming us by him unto the image of God, that we alſo may in this life begin internall and externall obedience, which the Law requireth of us, and may perform the ſame whole and entire in the life to come.

Now, both theſe, to wit, puniſhment paid for us by Chriſt, and righteouſneſſe begun in us, are comprehended and underſtood by Saint Paul, when hee ſaith:Rom. 6.6. & 8.4. That the righteouſneſſe of the Law is fulfilled in us, which walke after the Spirit. And of the giving or the holy Ghoſt, and of regeneration, which is wrought for and by Chriſt, Saint Paul purpoſely intreateth, Romanes 6. and 7.4. Chriſt fulfilled the Law by teaching it, that is, by re purging and purifying it from errours and corruptions, and by reſtoring the true doctrine and underſtanding thereof; which hee doth, Matth. 5.6. and 7. If then Chriſt both teacheth and reſtoreth the obedience of the Law in us; he doth not aboliſh the Law, as concerning obedience. The ſame doth Paul teach, Doe we then make the law of none effect through faith? God forbid: yea, Rom. 3.31. we eſtabliſh the law.

Now, by faith, or by righteouſneſſe and juſtice of faith,By faith the Law is three waies eſtabliſhed: the Law is eſtabliſhed three waies: 1. In confeſsing or approving the judgement and accuſation of the Law againſt us; as, that we doe not yield due obedience to the Law, and therefore are guilty of damnation: for indeed, we ſeek for righteouſneſſe without our ſelves in Chriſt. 2. In ſatisfying, becauſe, through faith is applied to us Chriſts ſatisfaction equivalent to eternall puniſhment, which the Law required of us not performing perfect obedience: by meanes of which ſatisfaction it cometh to paſſe, that indeed not through the Law, but yet neither againſt the Law, but with the Law, which Chriſt by his perfect obedience ſatisfied on our behalf, we are juſtified before God. 3. Through the beginning of new obedience in this life, and the accompliſhing of the ſame in the life to come.Act. 15.9. Purifying their hearts by faith. Wee through the ſpirit waite for the hope of righteouſneſſe,Gal. 5.5. through faith. More briefly to comprehend this large diſcourſe; The Law is eſtabliſhed by faith, both in regard that the doctrine of the righteouſneſſe of faith inſtructeth us how we are not righteous of our ſelves; neither are made righteous, but by ſome perfect ſatisfaction which the Law requireth; as alſo, becauſe by faith a reſtauration or renewing of obedience unto the Law is accompliſhed in us. The briefe ſumme then of the whole doctrine touching the abrogation of the Law, is this: The Ceremoniall and Civill Law of Moſes are quite cancelled by Chriſts coming, as touching both their bond and obedience; but the Morall Law, as touching obedience to be performed thereunto, is not abrogated, but only as concerning the curſe, juſtifying, and conſtraint thereof. The Objections of Antinomiſts, Libertines, and ſuch like, who averre that the Morall Law appertaineth nothing at all unto Chriſtians, and is not to be taught in the Church of Chriſt, you may finde them reſolved at the 115. Queſtion of this Catechiſme, where the uſe of the Law is handled.

4. In what the Morall Law differeth from the Goſpel.

THe declaration of this Queſtion is many waies neceſſary, as by the difference of the Law and Goſpel may appeare. The doubt ariſeth eſpecially from the definition of the Law, where it is ſaid, that the Law promiſeth rewards to ſuch as performe perfect obedience; and it promiſeth them freely, becauſe no obedience can be meritorious in the ſight of God. In like maner alſo the Goſpel promiſeth everlaſting life freely: ſo that the Law and Goſpel ſeeme not to differ. How beit there is a great diverſity in them. The Law differeth from the Goſpel: In the manifeſtation. In the manner of their manifeſtation. The Law is known by nature: the Goſpel was after mans fall manifeſted from above. In doctrine. In their matter or doctrine. The Law propoundeth Gods meere juſtice; the Goſpel propoundeth it joyntly with mercy. Again, the Law teacheth what we ought to be that we may be ſaved, and what to performe; the Goſpel teacheth how we may be ſuch as the Law requireth, namely, in Chriſt. In promiſes. In their promiſes. The Law promiſeth eternall life and all good things, with a condition of our own proper and perfect righteouſneſſe and obedience, remaining in us; the Goſpel promiſeth the ſame with a condition of faith and beliefe in Chriſt, whereby wee imbrace anothers obedience, performed for us, to wit, the obedience of Chriſt. Now with this condition of faith, is joyned by an indiſſoluble knot and bond, the condition of new obedience. In effects. Rom. 4.15. 2 Cor. 3.7. In effects. The Law cauſeth wrath, and is the miniſtration of death: The Goſpel is the miniſtration of life, and of the ſpirit.

Queſt. 93. How are the Commandements divided?

Anſw. Into two TablesDeut. 4.13. Exod. 34.28. Deut. 10.3, 14.: whereof the former delivereth in foure commandements, how we ought to behave our ſelves towards God: the latter delivereth in ſix commandements, what duties we owe unto our neighbourMa th. 22.37, 38, 39..

The Explication.

Three cauſes why the diviſion of the Decalogue is to be obſerved. THe queſtion concerning the diviſion of the Decalogue is neceſſary and profitable, and therefore to be obſerved: 1. Becauſe God himſelf hath expreſſed and ſet down a certain number of the Tables and Commandements of the Decalogue. 2. Becauſe Chriſt divideth the ſumme of the whole Law into two Commandements, or into two kindes of commandements. 3. Becauſe the right diviſion of the Decalogue maketh to the underſtanding of the commandements themſelves. For it advertiſeth us of the degrees of obedience, and ſheweth that the worſhip of the firſt Table is the chief and principall. Now, the Decalogue is divided after a three-fold manner.

The firſt diviſion of the Decalogue into two Tables.1. The Decalogue is divided by Moſes and Chriſt into two Tables: the former whereof compriſeth our duties towards God immediately; the latter our duties towards God mediately: Or, the former teacheth us how we are to demeane and behave our ſelves towards God; the latter, what duties wee owe to our neighbour. This diviſion is grounded on the expreſſe Word of God:Deut. 10.1, . Hew thee two Tables of ſtone. It is alſo grounded on this, that Chriſt and Paul referre the whole Law to the love of God and our neighbour, Thou ſhalt love the Lord thy God with all thine heart, with all thy ſoule, Exod. 32.15. Deut. 4.13. Mat. 22.37, 38, 39. Two canſes of this diviſion. and with all thy minde: this is the firſt and great commandement; and the ſecond is like to this, Thou ſhalt love thy neighbour as thy ſelfe. This diviſion hath theſe uſes:Two canſes of this diviſion. 1. That wee may better conceive the ſenſe and ſcope of the whole Law, and underſtand what is the perfection of obedience. 2. That we obſerve the common rule, namely, that the commandements of the ſecond Table yeeld to the commandements of the firſt in the ſame kinde of worſhip: That is, that the love and glory of God, is to be preferred before the love and ſafety of all creatures:Acts 5.29. according to that ſaying; Wee ought rather to obey God than men.

The ſecond diviſion of the Decalogue into ten commandements.2. The Decalogue is divided into tenne Commandements, whereof foure are aſcribed unto the firſt, and the ſix other unto the ſecond Table. Now, God numbred out theſe ten commandements or lawes, not that he was delighted with this number more than any other, but becauſe the titles, and arguments of the things themſelves, to wit, the duties, were ſo many in number. For in theſe ten laws all that we owe unto God and our neighbour, is ſo comprehended, that nothing is omitted, and nothing is ſuperfluous. So that the foure commandements of the firſt Table containe all duties which wee owe unto God immediately: and the ſix commandements of the ſecond Table have in them whatſoever pertaineth to the leading of this life in felicity and happineſſe. Howbeit there is much diſſention about the number of the Commandements. For ſome reckon three, ſome five, and ſome foure Commandements in the firſt Table and that that diviſion, which ſo aſcribeth foure Commandements to the firſt Table, that the firſt proceedeth of not admitting other gods; the ſecond, of not making any graven Images; the third, of not taking the name of God in vaine; the fourth, of hallowing the Sabbath; and referreth the other ſixe unto the ſecond Table: that this diviſion, I ſay, is the trueſt, theſe reaſons declare: 1. Thoſe are diſtinct Commandements,The proofe of this ſecond diviſion by foure arguments. which are diſtinguiſhed in the matter which they deliver, or whoſe matter and meaning is diſtinct and diverſe (for doubtleſſe God, when he divided the Decalogue into ten Commandements, would that each Commandement ſhould differ rom the reſt in matter or meaning: ſo that thoſe Commandements which differ in ſenſe are diverſe; and they, which differ not in ſenſe or meaning, are not diverſe Commandements, but one Commandement.) But the Commandement of not having ſtrange gods, and the Commandement of not making 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 Ioſeph. l. 3. Antiq. Iud. Philo in ex 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 Athanaſ. in Sy opſ ſcript. l. 2. Orig. l. 3. ſup xod. om 8. Greg. Naz. i Carm. Chryſ. ſive Aut. opti. perſ. in Mat. 49. Zo . 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 Hier. in cap. 6. ad c phe. A •• broſ. in und loc. ad Eph Sulp S ver. lib. 1. hiſt. ſacrat. Aug. l. quaeſt. vet. & o . To t. quae •• . 7. & l. 2. quaeſt. ſup. Exod c 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 Auguſt Epiſt. 119. ad a . 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: of which duties (as alſo of civill order compriſed under them) is ſpoken in the fifth Commandement; partly in the duties of one neighbour towards another, which are ratified in the reſt of the Commandements: and thoſe are either the preſerving of mens life and ſafety, which is in the ſixth Commandement; or the preſerving of chaſtity and wedlock, which is in the ſeventh Commandement; or the preſerving of goods and poſſeſsions, which is in the eighth; or of the preſerving of the truth, which is contained in the ninth Commandement. The mediate internall worſhip, or the internall and inward duties of mediate worſhip, conſiſt in the internall affection of the heart: for they, are the very uprightneſſe of mens affections towards their neighbour, which is to he included and underſtood in all the former Commandements; and is preſcribed in the tenth and laſt Commandement.

Hence we eaſily anſwer this objection: Object. The duties to be performed towards our neighbour are not the worſhip of God. But the ſecond Table preſcrib th what duties we are to performe towards our neighbour: Therefore the obedience of the ſecond Table is not the worſhip of God. Anſw. The Major holdeth true only in the mediate worſhip of God; in reſpect whereof we grant the Concluſion. For the obedience of the ſecond Table is not the immediate worſhip of God, as the obedience of the firſt is: yet is it the mediate worſhip of God, that is, ſuch as is performed to God in our neighbour mediating, or comming betweene God and us. For the duties of love towards our neighbour, ought to flowe or proceed out of the love of God; and being ſo performed, they are acceptable to God, and are no leſſe done to God himſelfe,How the obedience of the ſecond Table is called Gods worſhip, and how duties towards our neighbour. A difference of the two tables in objects. then the obedience of the firſt Table. Wherefore in reſpect of God, for whoſe ſake they are put in practice, they are called, and verily are Gods worſhip: but in reſpect of our neighbour, to whom they are immediatly performed, they are termed duties. Now the worſhip required in both Tables differeth in objects. For the firſt Table hath an immediate object onely, which is God. The ſecond hath both an immediate object, to wit, our neighbour; and farther alſo a mediate object, namely, God.

A Table compriſing the ſumme of the third diviſion of the Decalogue. In the Decalogue generally is commanded Gods worſhip: which is, 1. Immediate, or towards God alone: and that 1. Internall, or inward, touching the worſhipping Of one true God. as in the Commandemet. 1 Of one true God aright. as in the Commandemet. 2 2. Externall, or outward: which is Private. as in the Commandemet. 3 Publick. as in the Commandemet. 4 2. Mediate, or towards our neighbour for Gods ſake: and that 1. Externall or outward, conſiſting in the Duties of ſuperiours towards their inferiours; and of the contrary, of inferiours towards their ſuperiours. as in the Commandemet. 5 Preſervation of Our owne and others life and ſafety. as in the Commandemet. 6 Chaſtity. as in the Commandemet. 7 Goods and poſſeſſions. as in the Commandemet. 8 Truth. as in the Commandemet. 9 2. Internall, or inward, which is a moderation or uprightneſſe of the appetite, that no man deſire, or imagine any thing that is againſt all or any the former Commandements. as in the Commandemet. 10
Queſt. 94. What doth God require in the firſt Commandement?

Anſ. That, as deerly as I tender the ſalvation of my owne ſoule, ſo earneſtly ſhould I ſhun and flie all Idolatry1 John 5.2. 1 Cor. 6.9, 10. & 10.14. Sorcery, Inchantments, SuperſtitionsLevit. 19.31. Deut. 18.9, 10, 11., prayer to Saints, or any other creaturesMat. 4.10. Revel. 19.10. & 22.8, 9., and ſhould rightly acknowledge the only and true GodJohn 17.3., truſt in him aloneJer. 17.5, 7., ſubmit and ſubject my ſelfe unto him with all humility1 Pet. 5.5., and patienceHeb. 10.36. Coloſ. 1.11. Rom. 5.3, 4. 1 Cor. 10.10. Phil. 2.14., looke for all good things from him alonePſ. 104.27, 28, 29. Eſay 47.7. James 1.17.: and laſtly, with the entire affection of my heart, loveDeut. 6.5. Mat. 22.37., reverenceDeut. 6.2. Pſ. 101.10. Pro. 1.7. & 9.10. Mat. 10.28., and worſhip himMat. 4.10. Deut. 10.20.; ſo that I am ready to renounce and forſake all creatures, rather then to commit the leaſt thing that may be againſt his willMat. 5.29, 30. & 10.37. Acts 5.29..

Queſt. 95. What is Idolatry?

Anſ. It is in place of that one God, or beſides that one and true God, who hath manifeſted himſelfe in his word, to make, or imagine, and account any other thing, wherein thou repoſeſt thy hope and confidenceEpheſ. 5.5. 1 Chro. 16.29. Phil. 3.19. Galat. 4.8. Epheſ. 2.12. 1 John 2.23. 2 John 9. John 5.23..

The Explication.

Generall rules for better underſtanding of the Decalogue. BEfore we enter any particular diſcourſe of the meaning of every ſeverall Commandement, we muſt obſerve certaine generall rules, neceſſary for the underſtanding of the whole Decalogue, and each particular Commandement.

1. The Morall Law, or Decalogue, is to be underſtood according to the inter pretation of Scripture: that is, according to the expoſition and declaration of the Prophets, Chriſt and his Apoſtles; and not according to the ſenſe and judgement of man only, or Philoſophy. We muſt joyne together the explication, ſcattered everywhere throughout the Scriptures, and not ſtick onely upon thoſe ſhort Commandements. Neither doth Morall Philoſophy ſuffice for interpretation thereof, becauſe it containeth but a little part of the Law: and this is one difference betweene Philoſophy and the Doctrine of the Goſpel, which is delivered in the Church.

2. The Decalogue requireth in all the Commandements obedience both externall and internall, in the underſtanding, will, heart, and all actions, perfect, not in parts onely, but alſo in degrees; that is, that we moſt perfectly obey God, not onely in all the duties preſcribed,Galat. 3.10. Rom. 7.14. Mat. 5.22. but in the degrees alſo of thoſe duties. Curſed be he that abideth not in all. The Law is ſpirituall. Whoſoever is angry with his brother unadviſedly, ſhall be culpable, &c.

3. The firſt Commandement muſt be included and underſtood in all the reſt, that is, the obedience of the firſt Commandement muſt be the motive and finall cauſe of obedience towards the reſt of the Commandements: otherwiſe, it is not the worſhip of God, but hypocriſie, whatſoever we do. For we muſt do all things which are delivered and preſcribed in the other Commandements, even for the love we beare to God, and for the deſire we have to worſhip him. For except we ſo doe them, we doe them not according to the ſentence and preſcript of the Law, neither doe we pleaſe God therein.

Wherefore the firſt Commandement of the Decalogue muſt ſhine before, and give light as it were unto all the other Commandements both of the ſecond and the firſt Table, and be included in them. This rule is delivered by the Apoſtle; Whether therefore yee eat or drink, 1 Cor. 10.31. or whatſoever yee doe, doe all to the glory of God. By theſe two former rules many things are made more cleere and manifeſt: namely, That no man in this life performeth entire and perfect obedience unto the Law; That the vertues of the unregenerate are ſinnes in the ſight of God: becauſe they are neither joyned with inward obedience, nor come from the obedience of the firſt Commandement, neither are referred unto it, ſeeing they doe not know the true God: and therefore they are but a ſhadow of obedience, and are hypocriſie, which God moſt ſeverely condemneth.Eſay 29.13. Becauſe this people come neere unto me with their mouth, Rom. 14.23. and honour me with their lips, but have removed their hearts farre from me. I will againe doe a marvellous worke in this people. Whatſoever is not of faith is ſinne. Moreover, by theſe rules it is manifeſt, that true obedience cannot be begun but by faith, through the knowledge of the Mediatour, and the gift of the holy Ghoſt. Purifying their hearts by faith. Acts 15.9. Galat. 2.20. John 5.23. In that that I now live in the fleſh, I live by faith in the Sonne of God. For God is not truly knowne or loved without faith in Chriſt. Hee that honoureth not the Sonne, honoureth not the Father which hath ſent him. Againe, by theſe rules it is declared, that our obedience in this life, ſeeing it is but begun onely, cannot pleaſe God, but through and for the ſatisfaction of Chriſt imputed unto us. Hee hath freely made us accepted in his beloved. Epheſ. 1.6. Laſtly, by them it is manifeſt, that in true converſion, obedience is begun according to all the Commandements: For who truly loveth God, he ſubmitteth himſelfe without exception to all his Commandements.1 John 3.6. He that is borne of God ſinneth not.

4. That we may judge aright of the meaning of every Commandement, or Law, we muſt above all things conſider the drift or end thereof. For the end of the Law ſheweth the meaning thereof: and by the end which God in every Commandement intendeth, we ſhall judge aright and eaſily of the meanes. This rule alſo is of force in humane Laws. But we are to underſtand it of the next and neereſt end of the Law. For not thoſe things which are neceſſary to the attaining of ſuch ends as are remote or a far off, but thoſe which are neceſſary to the attaining of the neereſt and ſubordinate ends, are to be compriſed in the ſentence and preſcript of one law; which, except it be obſerved, the ſentence and ſubſtance of all, or many laws, will be brought all into one. The furtheſt end, and therefore the end of the whole Law, is the worſhip of God. It requireth therefore the whole obedience of the Law.

The end of the ſecond Table, is the preſervation of the ſociety of mankinde: this requireth all the duties of the ſecond Table. The end of the fifth commandement is, the preſervation of civill order: it compriſeth therefore the duties of ſuperiours towards inferiours, and inferiours towards ſuperiours; becauſe without theſe, civill order cannot be preſerved.

5. The ſame vertue or the ſame worke is often, in a diverſe reſpect, commanded in divers Commandements: that is, the ſame vertue is required for the performing of obedience to many Commandements; becauſe the ends of actions put a difference betweene them, and the ſame vertue may ſerve for divers ends: As, fortitude is a vertue both of the fifth and ſixth Commandement; becauſe it is required in a Magiſtrate, who is to take upon him the defence of others. This we are to know, leſt we in vaine trouble and vexe our ſelves in diſtinguiſhing and placing the vertues.

6. The Law giver doth in an affirmative Commandement comprehend the negative; and contrariwiſe, in a negative he comprehendeth the affirmative: that is, in the commanding of vertues, the forbidding of the contrary vices is contained: and ſo contrariwiſe, in the forbidding of vice, the commanding of the contrary vertue is included. For, whereſoever any good thing is injoyned, there the ſpeciall evill oppoſed unto this good is inhibited; becauſe the good cannot be put in execution, unleſſe the contrary evill be abandoned. Now by evill is meant, not onely the doing of that which is evill, but alſo the omitting of that which is good.

7. We muſt take heed that we reſtraine not the Commandements too much, and take them too ſtraitly. For they are ſo to be taken and underſtood, as that in the generall all the ſpecials be contained: and in the chiefe ſpeciall the next allied ſpecials: and in the effect the cauſes: and in one of the correlatives the other alſo. So when manſlaughter and adultery is forbidden, all wrongfull violence, and all wandering luſts are likewiſe condemned: when chaſtity is commanded, temperancy is alſo commanded, without which this effect is not. When ſubjection, which is the one relative, is commanded, magiſtracy alſo, which is his correlative, is commanded.

8. The obedience or commandements of the ſecond Table, yeeld unto the obedience or commandements of the firſt Table; and the commandements concerning Ceremoniall worſhip, to commandements concerning Morall worſhip. Object.Mat. 22.39. What ſimilitude or likelihood is between the firſt & ſecond Table. But the ſecond commandement is like unto the firſt: Therefore the ſecond Table yeeldeth not unto the firſt. Anſ. This is a fallacy, in taking that to be ſimply and generally ſpoken, which is meant but of ſome part or points of the ſecond Table. The ſecond Commandement, we grant, is like unto the firſt; but not ſimply, and in every point, but (as heretofore hath beene ſhewed) it is like, 1. As concerning the kinde of Morall worſhip, which is alwayes to be preferred before the Ceremoniall. For the ceremonies muſt give place to the duties of charity expreſſed in the ſecond Table. 2. As concerning the kinde of puniſhment, to wit, everlaſting puniſhment; whereunto they are ſubject, who breake the ſecond, as well as they who breake the firſt. 3. As concerning the neceſſary coherence and connexion of the love of God and our neighbour; the one being a cauſe, and the other an effect, ſo that neither can be kept without other. For God is not loved, except our neighbour be loved: neither is our neighbour truly loved, except God be loved. If any man ſay, I love God, and yet hate his brother, he is a lyar: 1 John 4.20. for how can he that loveth not his brother whom he hath ſeene, love God whom he hath not ſeene? And this is the purpoſe of Chriſt in the fore-alledged Scripture. For there the Phariſees equalled divine Ceremonies and their owne ſuperſtitions with the obedience of the ſecond Table: for the detection of which errour, Chriſt faith, that the ſecond Table is like unto the firſt: that is as the obedience of the firſt Table is morall, ſpirituall, and principall; ſo alſo is the obedience of the ſecond: and as the ceremonies ſtoop to the duties of the firſt Table, ſo alſo they ought unto the duties of the ſecond.What diſsimilitude and difference. Notwithſtanding, there is a great difference between the Commandements of the firſt and ſecond Table: 1. In their objects. For the object of the firſt Table is God; of the ſecond, our Neighbour. So that look how much God is greater then our neighbour, ſo much the obedience of the firſt Table ſurpaſſeth the obedience of the ſecond: and how much inferiour our neighbour is unto God, ſo much inferiour is the obedience of the ſecond Table to the obedience of the firſt. 2. In reſpect of their proceſſe and order. For the obedience of the firſt Table is moſt principall: the obedience of the ſecond leſſe principall, and depending and attending on the more principall. For therefore muſt we love our neighbour, becauſe we love God, and our love of God is the cauſe of the love of our neighbour; the love of our neighbour ariſeth from the love of God, and not contrariwiſe, the love of God from the love of our neighbour. So ſaith Chriſt; If any man hate not his father, and mother, and wife, and children, and brethren, and ſiſters, yea and his owne life alſo, he cannot be my Diſciple. And in regard of this twofold maine diſſimilitude of the two Tables, the Commandements of the ſecond give place to them of the firſt Table.

Repl. The duties of our love towards our neighbour commanded in the ſecond Table,Hoſ. 6.6. Mat. 9.13. & 2.7. yeeld not to the ceremonies commanded in the firſt: according to that ſaying of Scripture: I will have mercy, and not ſacrifice. But the duties of love towards our neighbour are the obedience of the ſecond Table: Therefore obedience unto the ſecond Table is no whit inferiour to the obedience of the firſt. Anſ. There is more inferred in the concluſion then the premiſſes inforce. This is that only which followeth; Therefore the duties of the ſecond Table yeeld not to the ceremonies of the firſt: which concluſion is true, and overthrowes not this generall rule. For this rule is to be underſtood of Morall matters, and not of Ceremoniall duties. If therefore the neceſſity, and the ſafety of our neighbour require the omitting of a ceremony; the ceremony is rather to be omitted, then the ſafety of our neighbour to be neglected. And ſo is that text of Scripture to be conſtrued, I will have mercy, and not ſacrifice.

Certaine Concluſions of the Decalogue.

1. THe firſt Table commandeth the duties towards God. The ſecond commandeth the duties towards man. But yet ſo notwithſtanding, as that the firſt immediatly, this is mediatly referred to God.

2. The firſt Commandement, when as it commandeth us to hold and repute the onely true God, and God that is manifeſted in the Church, for our God, comprehendeth chiefly the inward worſhip of God, which conſiſteth in the minde, will, and heart.

3. The chiefe parts or points of this worſhip are, the true knowledge of God, faith, hope, love of God, feare of God, humility, and lowlineſſe in the ſight of God, and patience.

4. God may be knowne of reaſonable creatures, ſo farre forth as he will manifeſt himſelfe unto every one.

5. The knowledge of God is either ſimply and abſolutely perfect, whereby God only knoweth himſelf; that is, the eternall Father, Son, and holy Ghoſt, know themſelves in ſeverall, and each other mutually, and underſtand wholly and moſt perfectly their owne infinite eſſence, and the manner of each perſons exiſting, and being. For unto the perfect knowledge of an infinite thing, none but an infinite underſtanding can attaine. Or, there is a knowledge of God belonging unto reaſonable creatures, whereby Angels and Men know indeed the whole and entire nature and majeſty of God, as being moſt ſimple: but they know it not wholly, that is, they ſo far only underſtand it, as he revealeth it unto them.

6. The knowledge of God, which is in creatures, if it be compared with that, whereby God underſtandeth and knoweth himſelfe, is to be accounted imperfect. But if the degrees thereof in it ſelfe be conſidered, it is alſo either perfect or imperfect; yet not ſimply, but in compariſon, that is, in reſpect of the inferiour and ſuperiour degree. The perfect knowledge of God in creatures is that, whereby Angels and Men in the celeſtiall life know God by a moſt cleere and bright beholding of the mind, ſo much as ſufficeth for the conformity of the reaſonable creatures with God. The imperfect is that, whereby men in this life know God, not ſo much as they could at firſt by the benefit of their creation: and therefore were notwithſtanding bound unto it ſtill by Gods commandement.

7. The imperfect knowledge of God which men have in this life, is of two ſorts; one Chriſtian, or Theologicall: the other Philoſophicall. That is received from the doctrine of the Prophets and Apoſtles: This from the principles and generall rules naturally knowne unto men, and from the beholding of the works of God in the nature of things.

8. The Chriſtian knowledge of God is alſo of two ſorts: the one ſpirituall or true, lively, effectuall, ſaving; theother literall. The ſpirituall is that knowledge of God and his will, which is kindled by the holy Ghoſt in our minds, according to the word, and by the word, working in the will and heart an inclination and deſire more and more to know and doe thoſe things, which God commandeth ſo to be done. The literall is that knowledge of God, which either hath beene in men from the creation, or is wrought in their minds, of the holy Ghoſt, by the word, which hath not accompanying it an endeavour and deſire of framing, and conforming themſelves unto the Commandements.

9. Both ſpirituall and literall knowledge are alſo immediate, or mediate. Immediate, which is wrought by the inſtinct of the holy Ghoſt, without ordinary meanes. Mediate, which is wrought of the holy Ghoſt by the voice of the heavenly doctrine heard, read, and meditated.

10. The ordinary meanes to know God, and which is preſcribed unto us by God himſelfe is by the ſtudy and meditation of heavenly doctrine. Wherefore we muſt ſtrive this way unto the knowledge of God, neither require or looke for from God any extraordinary and immediate illumination, except he of himſelfe offer it, and confirme it alſo unto us by certaine and evident teſtimonies.

11. Now albeit ſo much as God would have knowne of himſelfe unto us in this life, he hath ſufficiently declared in his word: yet notwithſtanding, thoſe naturall teſtimonies of God are not ſuperfluous, becauſe they convince and reprove the impiety of the Reprobate, and confirme the godlineſſe of the Elect and Choſen; and therefore are by God himſelfe often commanded in Scripture, and are of us to be conſidered.

12. But concerning them this we muſt hold; that they are true indeed, agreeing with Gods word, but not ſufficing for the true knowledge of God.

13. Moreover, although naturall teſtimonies teach nothing that is falſe of God: yet men, except the light of Gods word come thereto, gather and conceive out of them nought elſe but falſe and erroneous opinions concerning God: both becauſe theſe teſtimonies ſhew not ſo much as is delivered in the word; and alſo becauſe even thoſe things, which may be perceived and underſtood by naturall judgement, men notwithſtanding, by reaſon of that blindneſſe and corruption which is ingendred in them, take and interpret amiſſe, and diverſly deprave and corrupt.

14. Wherefore in the firſt Commandement of the Decalogue, the ignorance of thoſe things is forbidden and condemned, which God hath propoſed unto the Church, to be knowne of us, concerning him in his word and in his works, both of our creation and redemption. Likewiſe all errours are condemned of ſuch as imagine, either that there is no God, as the Epicures; or moe gods, as the Ethnicks, Manichees, and thoſe that pray to Angels, dead men, and other creatures: and the vanity of ſuperſtitious men, which put their truſt in other creatures, or things diverſe from him, who hath manifeſted himſelfe in the Church: as Jews, Mahumetiſts, Sabellius, Samoſatenus, Arius, Pneumatomachiſts, and ſuch like, who acknowledge not God to be the eternall Father, with the Son and the holy Ghoſt co eternall.

Hitherto have we delivered certaine generall rules for the better underſtanding of the true meaning of the Decalogue. Now we are to ſpeake of the ſenſe and meaning of the Decalogue in ſpeciall; that is, of the meaning of every particular Commandement.

An expoſition of the firſt Commandement.

THe firſt commandement hath two parts: a preface, and a commandement. The preface goeth before, being comprehended in theſe words, I am Jehovah, the Lord thy God, which have brought thee out of the Land of Egypt, out of the houſe of bondage. This preface belongeth to the whole Decalogue; becauſe it deſcribeth and diſcerneth God the Law-giver, from all creatures, Law-givers, and falſe gods: and further, it containeth three ſeverall reaſons, why the obedience both of this firſt Commandement,Three reaſons why obedience is to be performed unto God in this, and in all the other Commandements. and of the reſt which follow, is to be performed unto God. 1. He ſaith, he is Jehovah, whereby he diſtinguiſheth himſelfe the true God from all creatures, that he may ſhew himſelfe to have the chiefe right of ruling: I am Jehovah. That is, I, whom thou heareſt ſpeaking, and giving the Law unto thee, am the true God, who is and exiſteth from himſelfe and by himſelfe, and giveth unto all other things their being, and therefore hath chiefe authority and ſoveraignty over all; Creatour of all things, eternall, omnipotent, author and preſerver of all that are good: therefore obey me. 2. He ſaith, that he is the God of his people, that through the promiſe of his bountifulneſſe he might allure us to obey him. God verily is the God of all creatures, as touching both the creating, and preſerving, and governing of them all; but he is the God of his Church, by the ſingular participation and manifeſtation of himſelfe.How God is ſaid to be out God. God then is our God, when we acknowledge him to be ſuch as he hath manifeſted himſelfe in his word: namely, who imployeth his omnipotencie, juſtice, wiſdome, and mercy unto our ſalvation: or, who tendereth us with an eſpeciall and peculiar favour in his Sonne. For God is properly ſaid to be their God, whom he loveth and favoureth above all others. Whereupon alſo the Prophet David affirmeth that Nation to be bleſſed, whoſe God is the Lord: Pſal. 33.12. even the people that he hath choſen for his inheritance. 3. He ſaith, Which have brought thee out of the Land of Egypt: As if he ſhould ſay; I am he, I am he, who have manifeſted my ſelfe unto thee, and beſtowed all thoſe bleſſings upon thee. This he addeth, that by the mentioning of his late and notable benefit, he might declare unto them, and admoniſh, them that they were bound therefore to ſhew thankfulneſſe and obedience unto him. This alſo belongeth unto us, becauſe it doth figuratively comprehend and imply all the deliverances of the Church, by the mentioning of ſo famous and notable a benefit. And further alſo, this was a type of our wonderfull deliverance atchieved by Chriſt. Now when he ſaith, that he Jehovah is this God, and deliverer of the Church, he oppoſeth himſelfe both to all creatures, and to Idols, challenging all divine honour and obedience unto himſelfe alone, according to the expoſition hereof delivered. Deut. 6. Eſa. 43. and in other places. Wherefore it followeth, not onely that this Jehovah is to be worſhipped, but that he alone is to be worſhipped, and to be accounted for our God.

Some of the ancient made this preface to be the firſt Commandment, and for the ſecond Commandement they took the words following:Heſychius. Thou ſhalt have no other gods before me. But it is manifeſt that theſe words, I am the Lord thy God, &c. are not the words of commanding ought, but of one recording or rehearſing ſomething of himſelfe. Howbeit, the words which follow, Thou ſhalt have no other gods, &c. have the forme and nature of a Commandement.

The end of the firſt Commandement.The Commandement then is, Thou ſhalt have no other gods before me. The end of this Commandment is the immediate, internall, or inward worſhip of God; that is, that we acknowledge the true God alone revealed in the Church, and give due honour unto him with our whole minde, will, and heart. Moreover, this Commandement is in ſuch wiſe a negative, and denieth other gods, as that it containeth alſo an affirmation, thus; Thou ſhalt have none other gods: therefore thou ſhalt have me, that Jehovah, which have manifeſted my ſelfe in my Church, thy God alone. Now to have God, What it is to have God. is, 1. To know and acknowledge God, namely, that there is a God: that he is one God: that he is ſuch a God, as he hath manifeſted himſelfe in his Church, and that he is ſuch a God alſo towards us. 2. To truſt in God onely. 3. With great humility and patience, to ſubject and ſubmit our ſelves unto God. 4. To expect and looke for all good things from God onely. 5. To love God. 6. To reverence and worſhip God. Herein conſiſteth the obedience of this Commandement, whoſe parts are the vertues which follow immediatly after the explication of the words of the Commandement.What is meant by the words other God. What it is to have other gods. An other God is every thing to which the properties and works of God are attributed, though the thing it ſelfe have them not, and they be not agreeable to the nature of the thing whereunto they are attributed. To have other gods, is, not to have the true God; that is, either to have no God, or to have moe gods, or an other then the knowne God, or not to acknowledge God to be ſuch unto us as he is manifeſted, or not to truſt in God, not to ſubject and ſubmit our ſelves unto God in true humility and patience, not to hope for all good things from him alone, not to love and feare him. The parts of this impiety are thoſe vices contrary to theſe vertues whereof we purpoſe preſently to intreat. Before me, or in my ſight: as if he ſhould ſay, Thou ſhalt have no other gods, not onely in thy geſture, and words in the eyes of men; but neither ſhalt thou have ſtrange gods in the cloſet of thy heart, becauſe nothing is cloſe and hidden from my ſight, but lieth wholly open, and is altogether manifeſt unto me the ſearcher of the hearts and reines.

The moſt ready and eaſie way of expounding each Commandement, is to diſtribute the obedience of every Commandement into his vertues, as parts; adjoyning afterwards thoſes vices, which are oppoſite unto the ſame vertues. The parts of the obedience of this firſt Commandement are ſeven vertues; The Knowledge of God, Faith, Hope, the Love of God, the Feare of God, Humility, and Patience. Theſe vertues are commanded, and their contrary vices are forbidden.

Vertue, The knowledge of God. Rom. 10.14. John 17.3. The knowledge of God is, ſo to judge of God as he hath manifeſted himſelfe in his word and works, and to be moved and ſtirred up by that knowledge to a confidence, love, feare, and worſhip of the true God. How ſhall they beleeve in him of whom they have not heard? This is life eternall, that they know thee to be the onely very God, and whom thou haſt ſent Jeſus Chriſt. The extremes repugnant to this vertue are many.

Ignorance of God and his will. The ignorance or not knowing of the true God and his will, which is, not to know thoſe things of God, or to doubt of them, which we ought to know by the benefit of our creation, and by his manifeſtations. This ignorance is either naturall, Two-fold ignorance. or ingendered in men, which is of thoſe things which we are ignorant of, or cannot underſtand through the corruption of our nature: or elſe it is a purpoſed or endeavoured ignorance, which is of thoſe things that our conſcience telleth us muſt be enquired after, neither yet doe wee enquire after them with an earneſt deſire, namely, with a deſire of learning them, and of obeying God. Of both theſe ignorances it is ſaid, There is none that doth underſtand, and ſeeke God. Pſal. 14.2. 1 Cor. 2.14. The naturall man perceiveth not, &c.

Errours touching God.2. Errours conceived, or falſe imaginations and opinions of him: as when 1. Some imagine there is no God. 2. Some feigne that there are moe gods: as in ancient times the Heathen, the Manichees, &c. 3. If they profeſſe it not in words, yet in deed they make gods, while they aſcribe thoſe things to creatures, which are proper to God onely: as the Papiſts, who make their prayers unto Angels, and men departed. For prayer and invocation attributeth unto him who is invocated, infinite wiſdome and power. Wherefore Paul ſaith, that they who pray to creatures,Rom. 1.23, 24. Turn the glory of the uncorruptible God, to the ſimilitude of the image of a corruptible man, and of birds, and of foure-footed beaſts, and of creeping things; And, Turne the truth of God into a lye, and worſhip and ſerve the creature, forſaking the Creator. So neither will the Angell ſuffer John to worſhip him, and addeth this reaſon; I am thy fellow-ſervant, Apoc. 19 10. and one of thy brethren, which have the teſtimony of Jeſus: worſhip God. 4. In like manner alſo they imagine falſe opinions of God, who know God to be but one, but know not the true God, which hath revealed himſelfe in the Goſpel: as the ſounder Philoſophers, and Mahumets Sectaries. 5. And ſo they alſo, who profeſſe that they know that one and true God, but yet ſlide and fall from him, and in place of him worſhip an Idol which they make unto themſelves, becauſe they imagine this God to be ſome other kind of god then he hath revealed himſelfe to be in his word; as Jews, Samoſatenians, Arrians, Pneumatomachi, &c.John 5.23. 1 John 2.24. He that honoureth not the Son, honoureth not the Father. He that denyeth the Son, hath not the Father.

Magick. What Magick is. Magick, Sorcery, and Witcheraft, which is moſt repugnant, and contrary to the knowledge of God. For it is a league or covenant with the Devill, the enemy of God, with certaine words or ceremonies adjoyned, that they doing or ſaying this or that, ſhall receive things promiſed of the Devill; and ſuch things as are to be asked and received of God alone: as, that by his aid and aſsiſtance they ſhall know, or worke things not neceſſary, tending either to the fulfilling of their evill luſts, or to oſtentation, or to the commodities of this life. Magus (as alſo Magia, that is, Magick) is a Perſian word, ſignifying a Philoſopher, or a Teacher. But men perceiving their owne ignorance, ſought for the Devils help,Enchantments. and ſo the names grew infamous. Unto Magick belong enchantments, which are the uſing of certaine words or ceremonies according to a covenant before entred with the Devill, which being done and ſpoken, the Devill ſhould performe that, which the enchanters requeſt. Now in theſe ceremonies and words which they uſe, there is no efficacy or force: but the Devill himſelfe accompliſheth thoſe things, which he hath promiſed, to this end, that they may revolt from God to the Devill,Levi . 20.6. Deut. 1.10, 11, 12, 3, 14. and worſhip him in place of God. Now, as the Magician, ſo they alſo are condemned by this Commandement, whoſoever uſe the help of Magicians.

Superſtition. Superſtition, which is to attribute ſuch effects to certaine things, or obſervations of geſtures or words, as depend not either on naturall or morall reaſon, or on the word of God; and either do not at all follow and fall out, or are wrought by the Devils, and other cauſes then thoſe, whereby they are thought to have beene done. For though it be no covenant with the Devill, yet it is Idolatry. Under this vice of ſuperſtition are comprehended ſouth ſaying, Levit. 19.26. Eſay 14 25. & 7.13. obſervations of dreames, divinations ſignes, and predictions, or fore-telling of Wizzards, all which are by expreſſe words condemned in Scripture.

Confidence in creatures. All truſt and confidence, which is repoſed in creatures. For this is manifeſtly repugnant to the true knowledge of one God; and to faith, and hope. For truſt and confidence is an honour due unto God alone, which whoſo tranſlateth unto creatures, doth in very deed imagine moe gods. Wherefore God in his word doth utterly condemne thoſe,Pſal. 6 2. Je . 17 . Mat. 24. Ep eſ. 5.5. who repoſe truſt and confidence in things created, as in men. And alſo he condemneth thoſe which put their truſt in their owne workes, and in riches: which alſo covetous men doe; and ſo under the name of this vice is covetouſneſſe alſo comprehended.

Idolatry. Two kinds of Idolatry. Idolatry, which is moſt of all repugnant unto the true knowledge of God, and to faith. Now there are two kinds of Idolatry. 1. when in profeſsion another is worſhipped, then that one true God: or, when that is worſhipped for God, which is no God. This kind of Idolatry is more groſſe and palpable, and doth properly belong unto the firſt Commandement. 2. When in profeſsion or profeſſedly we worſhip not another god, but we erre in the manner of worſhip: that is, when albeit the true God is worſhipped; yet nevertheleſſe he is worſhipped after another manner, then God himſelfe hath in the ſecond Commandement, and alſo commonly in his word preſcribed, either by internall worſhip, or by externall worſhip, or externall rites or ceremonies. This other kinde of Idolatry is more flie and wilie, and is condemned and forbidden in the ſecond Commandement. For they who worſhip God in Images, though they deny that they worſhip any other beſides the true God, yet notwithſtanding are Idolaters. For they imagine God to be ſuch a god as will be worſhipped in Images, and ſo change the will of God, and by changing Gods will, change even God himſelfe.

Contempt of God. The contempt of God, which is to know thoſe things of God which are true, but not to be moved thereby to love him: or to acknowledge indeed one true God revealed in the Church; but not to be moved thereby to worſhip him, to truſt in him, to feare him, and to love him. For the knowledge of the true God doth not ſuffice alone, but there muſt alſo accompany it an inward motion of the mind to imbrace and follow the ſame; elſe ſhould the Devils alſo and the Gentiles have the true knowledge of God, which the Apoſtle denyeth, ſaying: They are inexcuſable, Rom. 1.20, 21. becauſe when they knew God, they glorified him not as God, neither were thankfull, &c.

Vertue, Faith. Faith is a ſure and certaine perſwaſion, whereby we aſſent unto every word of God delivered unto us, and whereby we are reſolved that the promiſe of the free mercy of God for Chriſts ſake doth belong unto us: and further alſo it is a confidence receiving this benefit of God, and reſting thereon, being kindled of the holy Ghoſt by the word in our minds, will, and hearts, and working in them a rejoycing in God, invocation, and praying unto God, and obedience according to all his commandements. Put your truſt in the Lord your God, 2 Chron. 20.10. and you ſhall be aſſured.

Foure vices contrary in the defect to faith.Unto faith are repugnant of one ſide which offendeth in the defect of faith, Unbeliefe. Ʋn beliefe, which aſſenteth not to ſuch doctrine as is heard and known concerning God. Doubtfulneſſe. Doubtfulneſſe, which neither aſſenteth ſtedfaſtly to the doctrine of God, neither doth altogether gaine-ſay it, but, being floating and wavering, hath a weake inclination now to one part, and now to another. Diſtruſt. Diſtruſt, which applieth not unto it ſelfe the knowledge which it hath of God and his promiſes, and doth through feare of Gods forſaking us, ſurceaſe the doing of that it ſhould doe, and ſeeke protection and ſafeguard without God, or of ſome other beſides God. He that beleeveth not God, 1 John 5.10. hath made him a lyar, becauſe he beleeveth not the teſtimony or record that God witneſſed of his Son. Temporary faith. A diſſembling or hypocriticall faith, temporary faith, or a revolting from faith: which is to yeeld an aſſent to the knowledge thereof, and to imbrace it for a ſeaſon, but without any applying, or full perſwaſion of the promiſe of Gods grace, and without regeneration; and therefore to be overcome through temptations, or other cauſes, and ſo to caſt away againe that aſſent and profeſſion of godlineſſe.Mat. 13.20. He that received ſeed in the ſtony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath he no roote in himſelfe, and dureth but a ſeaſon: for as ſoone as tribulation or perſecution commeth becauſe of the word, by and by he is offended. Acts 8.13. Heb. .4. Simon alſo beleeved, and was baptiſed. It is impoſsible, that they which were once lightned, and have taſted of the heavenly gift, &c.

Two vices contrary in the exceſſe to faith.Now amongſt thoſe which are repugnant unto faith, of the other ſide, which offendeth in the exceſſe, are, Tempting of God. Deut. .19. Ma . 4.7. Exod. 17.2. 1 Cor. 10.9. Tempting of God: which is through an unbeliefe, or diſtruſt, or contempt of God, and a truſt or love of our owne wiſdome, juſtice, or power, and glory, to depart from Gods word or order, and ſo to make tryall of Gods truth or power, and ſtubbornely, and proudly to provoke God unto anger. Thou ſhalt not tempt the Lord thy God. Moſes ſaid unto them, why contend yee with me? Wherefore do yee then tempt the Lord? Doe we provoke the Lord unto anger? Carnall ſecurity. Carnall ſecurity, which is to live without thinking of God and his will, or of our owne infirmity, and dangers; and without acknowledging or bewailing of our ſins, and without the feare of God; and yet to promiſe to our ſelves an indemnity from the anger of God, and from puniſhment, without faith and repentance: This is often, and moſt grievouſly accuſed in the Scripture. Chriſt ſpeaketh of that ſecurity and careleſneſſe which ſhall be at his ſecond comming. As the dayes of Noe were, Mat 24.38, 39. ſo likewiſe ſhall the comming of the Son of man be. For as in the dayes before the flood, they did eate and drink, marry, and give in marriage, &c.

Vertue, Hope. Hope is a ſure and certaine expectation of everlaſting life freely to be given for Chriſts ſake; and of mitigation or aſſwagement of preſent evils and of a deliverance from the ſame evils of this life: and laſtly, an expecting and looking for all bleſſings neceſſary unto ſalvation, according to the counſell and will of God. Hereof is ſaid: Truſt perfectly on the grace that is brought unto you, 1 Pet. 1.13. Rom. 5.5. by the revelation of Jeſus Chriſt. Hope maketh not aſhamed. Now hope ſpringeth from faith: becauſe he that is certaine of the preſent will of God towards him, hath alſo certaine and aſſured promiſes of the time to come. For God is not changed: Rom. 11.21. and the gifts and calling of God are without repentance. Moreover, faith and hope differ in theſe conſiderations: Faith imbraceth the preſent benefits of God, and his will towards us. Hope imbraceth the effects and fruits which are to come of this preſent and perpetuall will of God; according as it is ſaid, Heb. 11.11. Rom 8.24. Faith maketh thoſe things to be which are hoped for, and ſheweth thoſe things, &c. Hope that is ſeene, is not hope; for how can &c.

Two vices contrary in the defect to Hone, Ʋnto hope, in the defect, is oppoſed, Deſpaire. Deſpaire, which is to eſteeme his ſinnes to be greater then the merit of the Son of God, and to refuſe the mercy of God offered in his Sonne the Mediatour: and therefore not to looke for thoſe bleſſings which are promiſed to the godly, but to be tormented with an horrible ſenſe and feeling of Gods wrath, and with a feare of being hereafter caſt away into everlaſting paines, and to ſtand in horrour of God, and to hate him as being cruell and a tyrant;Gen. 4.3. 1 Theſ. 4.13. Rom. 5.20. as Cain cried out, My ſin is greater then can be pardoned. From this deſpaire S. Paul dehorteth us, Sorrow not as others which have no hope. Where ſin abounded, there grace abounded much more. Doubting of future bleſsings. A doubting of the bleſsings to come, which are expreſſed in the word: as of everlaſting life, of defence and delivery in temptations, and of finall perſeverance.Carnall ſecurity contrary in the exceſſe to Hope. Spiritual. ſecurity. Unto hope, in the exceſſe carnall ſecurity is oppoſed, whereof we ſpake a little before. But as that is every where in Gods word condemned; ſo ſpirituall ſecurity is commended, and required at the hands of all the godly, as which doth aſſure us of Gods grace amidſt and againſt all the affrightings of Conſcience; and is nothing elſe but a faith, and hope, which, being joyned with true repentance, doth not feare Gods forſaking, becauſe it is aſſured of Gods unchangeable favour towards it.Rom. 8.31, 32. Whereof it is ſpoken: If God be on our ſide, who can be againſt us? Who ſpared not his owne Son, but gave him for us all to death, how ſhall be not with him give us all things alſo?

Vertue, The love of God. The love of God is, to acknowledge God to be exceeding good and exceeding bountifull and mercifull; not onely in himſelfe, but alſo in us and towards us; and that therefore he doth imploy his power, wiſdome, juſtice, mercy, goodneſſe to our ſalvation: and ſo, through the acknowledging of his infinite goodneſſe towards us, to love God above all things, as that we more covet and deſire our conjoyning and conformity with him, and the execution of his will, then all other things whatſoever; and further, had rather leave and relinquiſh all things (love we them never ſo deerely) then be bereaved of his communion and fellowſhip, or offend him in any thing: and are ready to part with all other things (which we love) for his ſake, and nothing is more cared for of us, then how we may do things gratefull and acceptable unto him.Two parts of true love. For true love comprehendeth two things: 1. A deſire of the ſafety and preſervation of the thing which is loved. 2. A will to be joyned with the thing we love, Deut. 6.5. Luke 14.26. or to have it joyned with us. Hereof-it is ſaid, Thou ſhalt love the Lord thy God with all thine heart, &c. If any man come to me, and hate not Father and Mother, wife and children, yea, and his owne life alſo, he cannot be my diſciple.

The contrary v ces. Ʋnto the love of God in the defect, are repugnant, Contempt or hatred of God. The caſting away of Gods love, or, the contempt and hatred of God, which is through the alienation of our nature from God and Gods juſtice, and by reaſon of an inclination thereof to ſin, therefore to flee and ſhunne God accuſing and puniſhing ſin, and to fret againſt him. Of this ſin it is ſaid;Rom. 8.7. The wiſdome of the fleſh is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. Inordinate love of our ſelves and other creatures. Inordinate love of himſelfe and other creatures, which is, to preferre his luſts, or pleaſures, or life, or glory, or any other thing before God, and his will, and glory, and to be willing rather to neglect and offend him,Mat. 10.37. then to part from thoſe things which we love: He that loveth Father or Mother more then me, is not worthy of me. Feigned love of God. A feigned love of God, whereby alſo we may here offend. But here we cannot offend in the exceſſe, becauſe we never love God ſo much as we ſhould.

Vertue, The feare of God The feare of God is, to acknowledge the infinite anger of God towards ſinne, his great power to puniſh ſinne, his wiſdome and juſtice, and that right and dominion which he hath over all creatures; and of the contrary, to acknowledge our own corruption and infirmity: and therefore to ſubmit our ſelves to God according to all his Commandements; and to account for the greateſt evill, our offending of God, and eſtranging from him, and in reſpect thereof highly to hate and deteſt all ſin, and to be ready rather to ſuffer all other evils whatſoever, then that we will offend God in any thing. Thou ſhalt feare the Lord thy God, becauſe I am the Lord. Levit. 19.14. Jerem. 10.7. Who would not feare thee, O King of Nations? For to thee appertaineth the dominion: for among all the wiſe men of the Gentiles, and in all their kingdomes, there is none like unto thee. Object. The higheſt good cannot be feared: for feare is a ſhunning of evill. God is the chiefeſt good. Therefore he cannot be feared. Anſ. To the Major we anſwer, that the higheſt good cannot be feared, as it is the higheſt good, but in reſpect that it is ſomewhat elſe. So God is feared, not as he is our principall good (for ſo he is loved) but as he is juſt, and mighty to puniſh: or he is feared in regard of the evill and puniſhment of utter deſtruction which he is able to inflict.

The differences between the feare and love of God.The feare and love of God differ: For, 1. The love of God ariſeth from a knowledge of Gods goodneſſe: The feare of God ariſeth from a knowledge of Gods juſtice, and of his power to puniſh ſinnes, and of that right which he hath over all creatures. 2. Love purſueth good, to wit, God and our conjunction with him: wherefore the love of God is, not to abide to be bereaved of God, who is the chiefe good. But feare flyeth evill, to wit, the diſpleaſure and wrath of God, and our ſeparation from him. Wherefore alſo the feare of God is, to beware that we offend not God. Moreover, the feare of God,A difference of the feare of God in the nature of man being yet uncorrupt, and the feare of God in the regenerate. Eſay 25.8. Rev. 7.18. & 21.4. which was in the nature of man uncorrupt, differeth from that which is now in the regenerate in this life, and which is in the bleſſed Angels and Saints in the celeſtiall life. The feare of God, which is in the bleſſed in everlaſting life, is a high deteſtation of ſinne and puniſhments, without griefe, becauſe neither any ſinne is in them, nor any puniſhment of ſinne; and they are aſſured that they ſhall never ſinne or be puniſhed. He will deſtroy death for ever, and the Lord God will wipe away the teares from all faces. The feare of God, which is in the regenerate in this life, is an acknowledging of ſinne and the wrath of God, and an earneſt griefe for the ſinnes committed, for the offending of God, and for thoſe calamities which by reaſon of ſins both we and others ſuſtaine, and a feare of future ſins and puniſhments, and an earneſt deſire of flying and ſhunning theſe evils, by reaſon of the knowledge of that mercy which is ſhewed unto us through Chriſt. Feare yee not them which kill the body, Mar. 10.28. but are not able to kill the ſoule: but rather feare him, which is able to deſtroy both ſoule and body in hell. Feareſt thou not God, ſeeing thou art in the ſame condemnation? Luke 23.40. This feare is commonly called Son-like feare,Son-like feare. becauſe it is ſuch as Sons bear towards their Parents, who are ſorry for the anger and diſpleaſure of their Father, and feare leſt they farther offend him, and be puniſhed; and yet notwithſtanding are alwaies perſwaded of the love and minde of their Father towards them: and therefore they love him, and for this love of him whom they have offended they are the more grievouſly ſorry. So is it ſaid of Peter. So he went out, Mat. 26.75. Servile feare. and wept bitterly. Servile feare, ſuch as is of ſlaves or ſervants towards their Maſters, is to ſhunne puniſhment without faith, and without a deſire of changing and amending this life, with a deſpaire and ſhunning of God, and with a ſeparation from him.Three diffences between Son-like and ſlaviſh feare. The Son-like feare differeth from a ſervile or ſlaviſh feare: 1. Becauſe this Son-like feare ariſeth from a confidence and love of God. And therefore, 2. It principally ſhunneth not God himſelfe, but the d ſpleaſing and offending of God: and, 3. It is certaine of everlaſting life. Servile feare, 1. Ariſeth from a knowledge, and an accuſing of ſinne, and from a feeling of Gods judgement and anger againſt ſinne: and, 2. Is a ſhunning and hatred of God, and puniſhment, and the judgements of God on ſinne, but not of ſinne it ſelfe. 3. And is ſo much the greater, how much the more certain expectation there is of everlaſting damnation, and how much the greater deſpaire there is of grace and the mercy of God. This feare of God is in the Devils, and in the wicked, and is that beginning of everlaſting death, which the wicked feele in this life. I heard thy voice in the garden and was affraid. Gen. 3.10. James 2.19. Eſay 57.21. The devils beleeve and tremble. There is no peace unto the wicked. Wherefore it is an hatred and ſhunning, not of ſinne, but of God, and is repugnant to the faith and love of God. It is no commanded, but forbidden in this Commandement.1 John 4.8. There is no feare in love, but perfect love caſteth out feare; for feare hath painefulneſſe: and he that feareth, is not perfect in love. Now, becauſe in the Saints in this life, neither faith nor love are perfect, but are often ſhaken with many tentations and doubts; therefore, albeit this ſon-like feare is begun in them, yet it is never in that purity, but that ſome ſervile feare is mingled with it. Examples hereof are rife and frequent in the Pſalmes, and in the book of Job. Pſal. 32.3. and 38.4. Job 13.24. When I held my tongue my bones conſumed, when I roared all the day. Mine iniquities are gone over mine head, and, as a weighty burden, they are too heavy for me: Mine heart panteth, my ſtrength faileth me. Wherefore hideſt thou thy face, and takeſt me for thine enemy?

We are further here to obſerve,The feare of God uſed in Scripture for the whole worſhip of God. Prov. 1.7. 1 Tim. 1.5. 1 Joh. 5.2. that oftentimes in Scripture the love of God, and the feare of God, is taken for the whole worſhip of God, or for the generall obedience, according to all Gods Commandements: As, The feare of the Lord is the beginning of wiſdome. The end of the Commandement, is love out of a pure heart, &c. In this we know that we love the children of God, when we love God, &c. The reaſon hereof is, becauſe the feare and love of God, ſeeing they ſpring of faith, and hope, are cauſes of our whole obedience. For they who truly love and feare God, will not offend him in any thing, but indeavour to doe all things pleaſing and acceptable unto him.

The contrary vices.Unto the feare of God are repugnant, 1. In the defect, Prophaneneſſe, carnall ſecurity, and contempt of God: 2. In the exceſſe, Servile feare, and deſpaire; of which we have already ſpoken ſufficiently.

Vertue. Humility. Humility is, to acknowledge all thoſe good things, which are in us, and are done by us, not to come from any worthineſſe or ability of our own, but from the free goodneſſe of God: and ſo by the acknowledging of Gods divine Majeſty, and our infirmity and unworthineſſe, to ſubject and ſubmit our ſelves unto God, to give the glory of all things which are in us to him alone, truely to feare God, and to acknowledge and bewaile our owne defects and vices, not to covet to any higher place or condition, neither truſting in our owne gifts, but, in the help and aſſiſtance of God, to hold our ſelves contented with our vocation and calling, not to deſpiſe others in compariſon of our ſelves, neither to let or hinder them in the diſcharging of their duty, but to acknowledge that others alſo are, and may be made profitable inſtruments of God, and therefore to give place and honour unto them: not to attribute unto our ſelves things above our force and power, not to affect any excellency above others: but to be well contented with thoſe things which God hath given us, and to imploy all our gifts and ſtudies to the glory of God, and the ſafety of our neighbours, even thoſe which are of the baſer and unworthier ſort: neither at any time to murmure againſt God, if we faile of our hope, or if we be deſpiſed, but in all things to aſcribe the praiſe of wiſdome and juſtice unto God.1 Cor. 4.6, 7. Theſe things I have figuratively applyed unto mine owne ſelfe, and Apollos for your ſakes, that ye might learne by us, that no man preſume above that which is written, that one ſwell not againſt another for any mans cauſe: for who ſeparateth thee? And what haſt thou that thou haſt not received? 1 Pet. 5.5. God reſiſteth the proud, and giveth grace to the humble. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time. Whoſoever ſhall humble himſelfe as this little child, Mat. 18.4. the ſame is the greateſt in the kingdome of heaven. Do nothing through contention, Phil. 2.3. or vaine glory, but in meekneſſe of minde let every man eſteeme another better then himſelfe.

Pride a vice contrary in the defect to Humility.Unto Humility in the extremity of defect is oppoſed Pride, or arrogancy: which is to aſcribe his gifts not to God, but to his own worthineſſe or ability, and therefore to ſtand in admiration of himſelfe and his gifts, not truly to feare God, neither to acknowledge and bewaile his defects; and ſo further to be aſpiring to higher places and callings; and ſtanding not upon God, but upon his owne gifts, to attribute alſo to himſelfe thoſe things which he hath not, to attempt things above his power, and not belonging to his calling; to contemne and debaſe others in reſpect of himſelfe, to yeeld to none, but to covet to excell, and be eminent above other, to referre his gifts and counſels principally to his owne glory, to be angry with God and men, to fret and fume againſt God, when his deſires and counſels are hindered, and alſo to accuſe God of errour and injuſtice, if Gods counſels agree not with the judgements and affections of men. More briefly thus: Pride and arrogancy is for a man to admire himſelfe and his own gifts, to attribute them to himſelfe as chiefe cauſes of them, to intermeddle with other mens affaires, and fret and fume againſt God, if his will and deſire be hindred. Hereof it is ſaid,1 Pet. 5.5. Prov. 16.5. God reſiſteth the proud. All that are proud in heart are an abomination to the Lord. Ʋnto humility, is oppoſed, in the extremity of exceſſe, a feigned modeſty or humility, which is a double pride: and it is to hunt after the praiſe and commendation of humility, by denying of thoſe things outwardly, which yet a man doth in his minde attribute unto himſelfe, either truly or falſly, and by refuſing of thoſe things which he moſt of all deſireth, and covertly laboureth to compaſſe. When ye faſt, looke not ſowre as the Hypocrites: for they disfigure their faces, that they might ſeeme unto men to faſt. Verily I ſay unto you, that they have their reward. Ariſtotle termeth it, feigned niceneſſe, and thoſe that are poſſeſſed therewith, counterfeit nice men. Some render the word there uſed by Ariſtotle, thus; Vaine-glorious diſſemblers. The words of Ariſtotle are theſe, They who diſſemble in ſmall and open matters, are called coy deceivers, and grow contemptible every where with men: and ſometimes it is pride in men, as the wearing of Lacedemonian attire, or cladding themſelves in any courſe and vile apparrell. Therefore counterfeit humility is double pride.

Vertue, Patience. Patience is the knowledge and agnizing of Gods Majeſty, wiſedome, juſtice, and goodneſſe, reſolving through a confidence in Gods promiſe, and ſo in hope of Gods aſſiſtance and deliverence, to obey God, in ſuffering thoſe evils and adverſities, which he ſendeth on us, and willeth us to ſuffer; neither in reſpect of the griefe which they bring, to murmur againſt God, or to do any thing againſt his Commandements, but in our dolour and griefe, to retaine ſtill the confidence and hope of Gods aſſiſtance, to aske deliverance of him, and by this knowledge and full perſwaſion of Gods will, to mitigate and aſſwage our griefe and paines:Pſal. 37.7, 35 Hold thee ſtill in the Lord, and abide patiently upon him. Hope thou in the Lord, and keep his way, and he ſhall promote thee. Humility and Patience belong unto the firſt Commandement, not onely becauſe they are parts of that internall obedience, which God requireth immediatly to be performed unto him, but alſo becauſe they follow and accompany the true knowledge, or confidence, love and feare of God, as neceſſary effects of the ſame.

Impatience contrary in the defect to patience.Unto Patience, in the extremity of defect, Impatience is contrary: which is, through the not knowing and diſtruſt of Gods wiſdome, providence, juſtice, and goodneſſe, not to be willing to obey God, in ſuffering ſuch adverſity, as he willeth us to ſuffer, and through griefe to fret againſt God, or to do ſomewhat againſt his Commandements, neither to deſire or expect from God any help and deliverance, neither by the knowledge and truſt, or perſwaſion of Gods will, to moderate the griefe, but to yeeld unto it; and being broken therewith, to be driven and ſolicited unto deſpaire. Examples hereof are Saul and Judas: alſo many raging affections in Jobs complaints, wherewith the godly are often ſhaken and diſtreſſed.

Unto Patience in the exceſſe, Temerity or raſhneſſe is oppoſed;Raſhneſſe contrary in the exceſſe to patience. Sirac. 3.27. which is through fooliſhneſſe, not knowing or not conſidering the dangers, or his own calling, or the will of God, or elſe through a confidence in himſelf, to adventure dangers without any need or neceſſity. He that loveth danger, ſhall periſh therein.

Here is to be noted and obſerved, that oftentimes in this and other Commandements the ſame vices are oppoſed to ſundry and diverſe vertues. So unto faith, hope, and feare of God, is oppoſed carnall ſecurity: to faith, hope, the love of God, humility and patience, is oppoſed the tempting of God: and to the true knowledge of God and faith, Idolatry is moſt repugnant. The ſame may be ſeene alſo, and muſt be obſerved in the vertues and vices of other Commandements.

ON THE 35. SABBATH.Queſt. 96. What doth the ſecond Commandement require?

Anſ. That we ſhould not expreſſe or repreſent God by any image or ſhape, and figure;Eſay 40.18, 19, 25. Deut. 4.15, 16. Rom. 1.23, 24. Acts 17.29. 1 Sam. 15.23. Deut. 12.30. Matth. 15.9. or worſhip him any otherwiſe then he hath commanded in his word himſelf to be worſhipped.

The Explication.

The end of this ſecond Commandement. TWo things are contained in this ſecond Commandement: the Commandement it ſelf, and an exhortation to obedience. The end or ſcope of the Commandement, is: That the true God alone, who commandeth himſelf to be worſhipped in the firſt Commandement, be rightly worſhipped of us: namely, with ſuch worſhip, wherewith it is right and meet he ſhould be worſhipped of intelligent and underſtanding creatures, and ſuch as pleaſeth him, and be in no ſort diſhonoured by ſuperſtitious kinds of worſhip. Wherefore the true worſhip of the true God is here injoyned, and withall a rule is given, that we holily and religiouſly containe and hold our ſelves within the liſts and tarriers preſcribed by God, neither adde ought to that worſhip which God himſelfe hath inſtituted, nor maime the ſame ſo much as in the leaſt point: which alſo we are in other places expreſly injoyned by the Lord.What is the true worſhip of God, and what it is to worſhip him truly. Now the true and uncorrupt worſhip of God is every internall or externall worke, commanded of God, done in faith, which is perſwaded that both the perſon and the worke pleaſe God for the Mediatours ſake; the chiefe end whereof is, that due honour may be given unto God, whereby we may ſhew that we acknowledge him alone for the true God, who hath willed the worſhip to be thus done unto him.Wil-worſhip is falſe worſhip. And, To worſhip God truly, is ſo to worſhip him, as himſelfe hath manifeſted in his word that he will be worſhipped. Contrariwiſe, in this ſecond Commandement is forbidden all will-worſhip, that is, all falſe worſhip; namely, not onely that creatures or Images be not reputed or worſhipped for God, but alſo that we reſemble not him the very true God by any Image or ſhape, neither worſhip him by Images, and at Images, or with any other kinde of worſhip, which himſelfe hath not commanded. For when he condemneth the chiefe or groſſeſt, and moſt evident kind of falſe worſhips, namely, the worſhipping of God at, or by Images, it is manifeſt that he forbiddeth alſo the other kinds of falſe worſhips, ſeeing this is the head and fountaine of all the reſt. For he forbiddeth the moſt groſſe kind of Idolatry, not thereby to exclude others, and acquit them from this inhibition, but becauſe this is the fountaine of all the reſt. Wherefore all worſhips (whatſoever are inſtituted by men, not by God, and in which the ſame cauſe of prohibiting or forbidding appeareth) are forbidden by the forbidding of this, the groſſeſt kind of the reſt. Therefore whatſoever things hinder Gods true worſhip, they are all contrary to this Commandement.

Twofold Idolatry.1. Idolatry; which is a falſe or ſuperſtitious worſhip of God. Idolatry (as we have heretofore ſhewed) is of two ſorts: 1. When a falſe god is worſhipped: that is, when in place of the true God, or beſides him, honour or worſhip is given to ſome either imaginary or exiſtent thing, which is agreeing unto the true God onely. This kinde of Idolatry is eſpecially forbidden in the firſt Commandement: and further alſo in ſome part in the third Commandement. 2. When men erre in the kinde of worſhip: that is, when worſhip or honour is imagined to be done to the true God by ſome ſuch worke, which himſelfe hath not commanded. This kind is properly condemned in this ſecond Commandement, and is called will-worſhip, Who are ſuperſtitious. Eſay 29.13. Mat. 15.9. Col. 2.8.16.22, 23. or ſuperſtition, adding mens inventions to Gods Commandements. They are ſaid to be ſuperſtitious, whoſoever adde humane inventions to the Commandements of God. This ſuperſtition or wil-worſhip is condemned every where in Scripture: In vaine they worſhip me, teaching for doctrine mens precepts. Beware leſt there be any man that ſpoile you through Philoſophy, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Chriſt. Let no man condemne you in meat and drink, &c. Which all periſh with the uſing, and are after the commandements and doctrines of men. Which things have indeed a ſhew of wiſdome in voluntary religion, and humbleneſſe of minde, and in not ſparing the body: neither have they it in any eſtimation to ſatisfie the fleſh. Hence we anſwer this objection. Object. Idolatry is forbidden in the firſt Commandement, and in this ſecond alſo: therefore they both make but one. Anſw. One kind of Idolatry is forbidden in the firſt Commandement, to wit, when another god is worſhipped: another in the ſecond, namely, when the true God is worſhipped otherwiſe then he ought. Repl. Yea, but ſtill in both there is Idolatry committed, and a ſtrange god worſhipped. Anſ. There is indeed an Idol in both alwaies: but not alwaies in the intent and profeſſion of men. Therefore whoſoever offend againſt the ſecond Commandement, offend againſt the firſt; becauſe they who worſhip God otherwiſe then he will be worſhipped, imagine God to be another, or otherwiſe affected and qualified then he is. Therefore they worſhip not God, but the invention of their owne braine, which they perſwade themſelves to be ſo affected.

Hypocriſie. Hypocriſie, which is, a pretending or feigning true godlineſſe and worſhip of God: doing the externall works commanded by God, whether Morall or Ceremoniall, without true faith and converſion. This vice is depainted and deſcribed in theſe words by the Prophet Eſaias: This people come neere unto me with their mouth, Eſay 29.13, 14. and honour me with their lips, but have removed their hearts farre from me, and their feare towards me was taught by the precepts of men. Therefore behold I will againe doe a marvellous worke in this people.

Profaneneſſe. Profaneneſſe, which is, a voluntary letting goe, or contempt of all religion, and of the whole worſhip of God both internall and externall, or elſe of ſome part of divine worſhip. This profaneneſſe is repugnant not onely to this Commandement, but alſo to the whole worſhip of God in the firſt and ſecond Table.

For defence of ſuperſtition ſome alledge:Object. 1. That ſuch places and ſayings as are brought againſt will-worſhip, ſpeake onely of Moſaicall and Jewiſh ceremonies, and of the wicked and ungodly commandements of men: but not of ſuch precepts of men, as are authoriſed by the Church, Biſhops, and ſuch as command nothing contrary to Gods word. Anſw. That this is falſe which is replyed, ſome demonſtrances, which are added unto certaine places, declare, which alſo reject thoſe humane Laws and ordinances, that command any thing in regard of divine worſhip, which is not commanded by God, although the ſame be a thing in his owne kinde not wicked, nor forbidden of God. So Chriſt rejecteth the Jews tradition of waſhing of hands, Mat. 15.11. becauſe they had an opinion of worſhipping God thereby; whereof he ſaith, That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man. Hither alſo may that be referred, which Chriſt ſpeaketh,Mat. 23.25. Woe be to you Scribes and Phariſees, Hypocrites: for ye make cleane the outer ſide of the Cup and of the Platter; but within they are full of bribery and exceſſe. Now that theſe and the like things are lawfull, ſetting aſide an opinion of ſuperſtition in them, the Apoſtle in ſundry places doth ſhew: He that obſerveth the day, obſerveth it to the Lord: Rom. 14.16. and he that obſerveth not the day, obſerveth it not to the Lord. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks. Againe, Whatſoever is ſold in the ſhambles, eate ye, and aske no queſtion for conſcience ſake. 1 Cor. 10.25. For the earth is the Lords, and all that therein is. Wherefore they are not ſimply ſo condemned, but only ſo farre as they are preſcribed for divine worſhip, that is, if they be ſo preſcribed, as that by the performance of them God is honoured, and diſhonoured by the omiſſion of them. In the ſame reſpect is ſingle life alſo condemned; eſpecially ſeeing the ſame is not a thing indifferent; but to thoſe onely, who have the gift of continency: according as it is ſaid of Chriſt, He that is able to receive this, Mat. 19.12. let him receive it: For all men (as in the ſame place Chriſt ſaith) cannot receive this thing, ſave they to whom it is given. Things indifferent are diligently to be diſcerned from Gods worſhip.

And this is the difference betweene things indifferent, or of middle quality, and thoſe things which are properly the worſhip of God. Which difference we muſt diligently obſerve: ſerve: 1. Becauſe when men feigne other worſhips of God, in them they feigne another will of God, which is to feigne another God. When they therefore ſo do, (as erſt Aaron and Jeroboam did) they are no leſſe accuſed of Idolatry, then they who purpoſely worſhip another God, beſides that Jehovah revealed in the Church. 2. Becauſe, by confounding of the true worſhip with falſe worſhips, the true God is confounded with Idols, which are worſhipped with thoſe worſhips invented by men. 3. Becauſe, whatſoever is not of faith is ſin. And when any man doth a thing, as thereby to worſhip God, his conſcience not knowing whether God will be worſhipped after this manner or no, he doth it not of faith, but is ignorant, and doubteth whether God be pleaſed or diſpleaſed with his worke: and therefore he preſumeth to do that, albeit it may diſpleaſe God: Wherefore he doth not thereby worſhip, but contemne God. But becauſe the defenders of worſhips invented by men, alledge certaine places in which the Scripture willeth us to obey the commandements of men, and do thence conclude, that they have the force and nature of divine ordinances, and ſo of divine worſhip: it is therefore neceſſary, that here we ſhould ſay ſomething touching humane traditions and their differences.

Of mens commandements, and the authority of Eccleſiaſticall Traditions.

THere are foure ſorts of thoſe things which men command: Gods ordinances propoſed by men. The ordinances of God, which God will that men propoſe unto others to be obſerved, but not in their owne name, but in the name of God himſelfe, as being themſelves the miniſters and meſſengers, not the authors thereof. So the Miniſters of the Church propound the heavenly doctrine of God to the Church, Parents to their Children, and Maſters to their Schollars; ſo Magiſtrates propound the Commandments of the Decalogue unto their Subjects. The obedience of thoſe Commandements is, and is called Gods worſhip: becauſe they are not humane ordinances, but divine, which are neceſſarily to be obeyed, although no authority or commandement of any creature came thereto; yea, although all creatures ſhould command the contrary. Hitherto appertaine many places of Scripture:Prov. 6.20. Deut. 17.2. Exod 16.8. Mat. 23.2, 3. Luke 10.17. 1 Cor. 4.21. 2 Cor. 13.10. 1 Theſ. 4.2, 8. 2 Theſ 3.14. Heb. 13.14. as, My ſonne, keep thy fathers commandement, and forſake not thy Mothers inſtruction. Ye know the commandements we gave you by the Lord Jeſus. He therefore that deſpiſeth theſe, deſpiſeth not man, but God. The Scribes and Phariſees ſit in Moſes ſeat. All therefore, whatſoever they bid you, obſerve and doe. Theſe and the like ſayings, will us to obey men as the miniſters of God, in thoſe things which belong unto the miniſtery, that is, which God by expreſſe commandement hath teſtified, that he will have publiſhed and commanded by them; they grant not authority unto any to inſtitute new worſhips of God at their owne pleaſure: according as it is ſaid;Prov. 30. . 1 Tim. 1.3. & 4.11. & 6.2, 3, 4. 2 Tim. 3.16, 17. Put nothing unto his words, leſt he reprove thee, and thou be found a lyar. Command ſome that they teach none other doctrine. The civill ordinances of men, which are determinations and preſcriptions of circumſtances neceſſary and profitable to the keeping of the Morall Commandements of the ſecond Table.2. Civill ordinances of men. Such are the poſitive laws of Magiſtrates, Parents, Maſters, and of all, who beare rule over others in the Civill State. The obedience of theſe Laws, as touching the generall, is the worſhip of God, becauſe the generall thereof is morall, and commanded by God himſelfe, namely, obedience towards magiſtrates, and others which beare rule in the Common-wealth. But as concerning the ſpeciall of the action, or as touching the circumſtances, it is no divine worſhip: becauſe thoſe works are divine worſhip, which muſt neceſſarily be done in reſpect of Gods Commandement, although no Commandement or reſpect of any creature were adjoyned: but theſe, except they were commanded by the Magiſtrates, might be done, or omitted, without any offence againſt God: but yet notwithſtanding, ſuch Civill ordinances of Magiſtrates, and other Governours bind the conſciences of men: that is, we muſt neceſſarily performe them; neither are they neglected without the diſpleaſing of God: and therefore by reaſon of theſe commandements of Magiſtrates, we are bound alſo to performe the works injoyned us by theſe commandements, even although we could omit them without giving any offence; if we meane to retaine our bedience pure and ſound. So, To carry weapons, or, Not to carry weapons; To pay a leſſer, or greater tribu e or Subſidie, is not in it ſelfe the worſhip of God, but the obedience which is in theſe and the like matters due to be rendred unto the Magiſtrate, is Gods worſhip. Therefore if the Magiſtrare neither command nor forbid either, it is free to do either: but if he command any one thing, he ſinneth whoſoever doth the contrary, although he could keep it never ſo cloſe, neither offend any man thereby. The reaſon is, becauſe the generall, namely, obedience towards the Magiſtrate, which is Gods worſhip, is violated. Wherefore theſe ſpecials and particulars are by an accident made the worſhip of God, to wit, by the commandement of the Magiſtrate. Hither belong theſe Scriptures: Let every ſoule be ſubject to the higher powers. Rom. 13.1, 2, 5. Titus 3.1. Epheſ. 8.1. Co . 3.22, 23. Whoſoever reſiſteth the power, reſiſteth the ordinance of God. Eccleſiaſticall ordinances. The Eccleſiaſticall or Ceremoniall ordinances of men, which are determinations or preſcriptions of circumſtances, neceſſary, or profitable for the keeping of the Morall Commandements of the firſt Table: for they belong either to the keeping and maintaining of order and comelineſſe in the Church aſſemblies, and the Eccleſiaſticall adminiſtration of the Miniſtery; or to externall exerciſe of godlineſſe, both publique and private, or to avoid the giving of offence unto the weaker, and to bring them unto the Church and knowledge of the truth: of which kinde are, the time, place, forme, and courſe of Sermons, and Prayers, and Readings in the Church; likewiſe Faſts, the manner of proceeding in election of Miniſters, in gathering and diſtributing of almes, and ſuch like, whereof God hath commnded nothing in ſpeciall. The generall alſo of theſe Laws, as of the Civill, is morall, if they be rightly and profitably made; and therefore it is the worſhip of God: as it is Gods worſhip to heare the word of God, to pray unto God, as well publiquely with the company of the faithfull, as privately, to beſtow almes upon our poore brethren, to receive the Sacraments. But the Ceremonies themſelves are not only no worſhip of God, but neither doe they binde mens conſciences, neither is the obſervation of them neceſſary, except the omitting of them breed offence. So it is no worſhip of God, but a thing indifferent, and not binding mens conſciences, to uſe this or that forme of prayer, to pray ſtanding or kneeling, to pray at this or that time, at this or that houre, in this or that place, to reade or interpret this or that Text of Scripture, to eat or not to eat fleſh, &c. Neither hath the Church only this right and power to conſtitute, or abrogate, or alter by her own authority theſe ordinances, as ſhe judgeth it to be moſt expedient for her common edification: but the conſciences alſo of particular men retain this liberty; ſo that they may either omit theſe, or do otherwiſe, without any offence againſt God, if there ariſe no ſcandall or offence thereby amongſt men: that is, if they do it neither of contempt or neglect of the Miniſtery, nor of wantonneſſe, or ambition, or of a deſire of contention and novelty, nor with the offending of weak ones. The reaſon is, becauſe then lawes are rightly obſerved, when they are obſerved according to the mind and purpoſe of the Law-giver. But the Church ought to will that ſuch ordinances and ſtatutes as are made concerning things indifferent, be obſerved, not in reſpect of our owne authority or commandement, but only for the maintenance of order and comelineſſe, and for the avoiding of ſcandals and offences.

Wherefore, as long as comelineſſe or order is not violated, neither offence given, it leaveth every mans conſcience free to himſelf: For not in reſpect of the Churches or Miniſters commandement, but in reſpect of the juſt cauſes of commanding, things indifferent are neceſſary ſometimes to be done, or o be omitted; and the conſcience is hurt, not by the neglect of any humane commandement, as in Civill matters, but by the neglect of the cauſes for which they are commanded. Hither belongeth the precept of S. Paul: If any of them which beleeve not, call you unto a feaſt, 1 Cor. 10.27. and if e will go, whatſoever is ſet before you, eat, asking no queſtion for conſcience ſake. But if any man ſay unto you, This is ſacrificed unto Idols, eate it not, becauſe of him that ſhewed it, and for the conſcience (for the earth is the Lords, and all that therein is) and the conſcience, I ſay, not thine, but of that other: for why ſhould my liberty be condemned of another mans conſcience? For if I, through Gods benefit, be partaker, why am I evill ſpoken of, Acts 15. for that, wherefore I give thanks? Likewiſe, the decree of the Councell of the Apoſtles,1 Cor. 11. of things ſacrificed to Idols, of bloud, and that which was ſtrangled. Likewiſe, the precept given concerning women to be covered. Likewiſe, the Lords day ſubſtituted by the Church in place of the Sabbath, for the exerciſe of the Miniſtery, &c.

Object. If the Edicts of Magiſtrates binde mens conſciences, why then do not the traditions of the Church binde them alſo? A difference between Civill and Eccleſiaſticall Laws. Anſw. There is a difference in theſe examples. God gave this power and authority of making Civill Laws unto the Magiſtrate, and hath ſtrengthned it with this band, in that he threatneth and denounceth his anger againſt them which breake theſe Laws: but unto the Church and to his Miniſters he hath not given any ſuch authority; but yet notwithſtanding he would have theſe Laws and conſtitutions to be obſerved, which the Miniſters and the Church of their own authority command, not for any neceſsity that there is of obeying theſe Laws commanded by the Church, but according to the rule of charity, that is, for a deſire of avoiding offence.Mat. 20.25. This anſwer is delivered in theſe places of Scripture: Ye know that the Lords of the Gentiles have dominion over them, and they that are great, exerciſe authority over them: But it ſhall not be ſo among you; but whoſoever will be great among you, let him be your ſervant. Not as if yee were lords over Gods heritage, but that yee may be enſamples to the ſlock. 1 Pet. 5.3. Co oſ. 2.16. Gal. 5.1. Two cauſes of this difference. Let no man condemne you in meate you in meate and drink, or in reſpect of an Holyday, or of the new Moone, or of the Sabbath dayes. Stand faſt in the liberty wherewith Chriſt hath made us free. Neither are the cauſes obſcure or hard to come by, for which God made this difference: namely, 1. That there might be an evident difference between the Civill Magiſtrate, unto whom it belongeth to beare rule over his ſubjects, and to conſtraine by corporall force ſuch as obey not: and the Miniſters of the Church, unto whom no ſuch rule and power is granted; but unto them is committed the charge and office of teaching and inſtructing men concerning the will of God. 2. Becauſe of the breach of Eccleſiaſticall Laws, if it be done without giving offence, the firſt Table of the Decalogue, for which they are to ſerve, is not broken: but by the breach of Civil Laws, albeit no offence be given thereby, the ſecond Table is broken, inaſmuch as either ſome thing is taken from the Commonwealth,Rep . or ſome occaſion is given of injuring it. Neither is this reply of force: That unto the greater and worthier office, greater obedience is due: and therefore the conſtitutions of the Miniſters of the Church are no leſſe neceſſary to be kept, then the Laws of the Civill Magiſtrates. Anſw. For unto the worthier greater obedience is due in thoſe things which are properly belonging unto his office. Now, the proper office of the Civill Magiſtrate is, to make Laws, which are for the commandement it ſelfe to be obſerved: but the proper office of the Miniſtery of the Church is, to ſound forth Gods Commandements: and, the proper office of the Church is, to ordaine ceremoniall decrees, which muſt be kept, not for the commandement of man, but for avoiding of offences.

4. Humane ordinances, 4. Wicked ordinances of men. Acts 5.29. Mat. 15.3. which are repugnant unto the ordinances of God. Theſe God forbiddeth us to obey, whether the Civill Magiſtrate command them, or the Church, or the Miniſters of the Church. We ought rather to obey God then men. Why tranſgreſſe you the Commandement of God by your tradition? Object. Anſw. Having now conſidered theſe foure kinds of ordinances delivered by men, it is eaſie to make anſwer unto that firſt objection: God commandeth us to obey the commandements of men. He doth ſo: 1. Such as be good, that is, not repugnant unto the word. 2. Such as he himſelfe hath commanded by men, that worſhip may be given him. 3. Civill ordinances, which depend on the authority of men, not obeying them for divine worſhip, but for conſcience ſake. 4. Eccleſiaſticall or ceremoniall ordinances, obeying them, but not reſpecting therein any divine worſhip or conſcience (neither of which they import) but only the avoiding of offence.

Object. 2. What things the Church commandeth by the inſtinct of the holy Ghoſt, thoſe are divine ordinances, belonging to the worſhip of God. But the Church decreeth good and profitable conſtitutions, being guided by the guiding of the holy Ghoſt: Therefore good conſtitutions decreed by the Church, appertaine to the worſhip of God. Anſ. The generall indeed of thoſe commandements, which the Church preſcribeth by the inſtinct of the holy Ghoſt, appertaineth to the worſhip of God. This generall compriſeth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comelineſſe in the Church. And in reſpect of this generall, the conſtitutions, which the Church decreeth by the inſtinct and motion of the holy Ghoſt, are alſo divine, or the conſtitutions of God, as namely, they are a part of thoſe divine Laws, the care and keeping whereof is commended unto us by God himſelf in his word. But thoſe good conſtitutions of the Church are humane, or the conſtitutions of men, as they do in ſpeciall deſigne that which was in generall by theſe divine Laws ſignified rather then expounded. Wherefore thoſe ordinances are no worſhip of God, which the Church adviſeth, decreeth, receiveth, or commandeth for the maintenance of mutuall charity among us, and for the preſervation of order and comlineſſe, or for the avoiding of offences, albeit in the chuſing and conſtituting of theſe ſhe be directed by the inſtinct of the holy Ghoſt. For the holy Ghoſt declareth to the Church, both what is profitable for the avoiding of offences, and alſo that thoſe things which are commanded for the avoiding of offences, are neither the worſhip of God, nor neceſſary to be obſerved, but in caſe of avoiding offence; and therefore that the Church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifeſtly declare, when as, counſelling them to ſingle life which have the gift of continency, yet he addeth further, But I ſpeake this by permiſſion, 1 Cor. 7.6, 36. not by commandement. Againe, This I ſpeake for your owne commodity, not to tangle you in a ſnare, but that you follow that which is honeſt, and that ye cleave faſt unto the Lord without ſeparation. Here he affirmeth both: both that he wiſheth them that are continent, to leade a ſingle life, that ſo they may the more fitly ſerve God; and that alſo he leaveth it free unto them to marry, and he ſpeaketh both by the inſtinct of the holy Ghoſt. So doth the ſame Apoſtle forbid to eate of things ſacrificed to Idols, with ſcandall or offence of any weaker brother: but without this offence,1 Cor. 10. and ſetting it apart, he leaveth it free to each man to do as himſelf liſteth.

Object. 3. God is worſhipped by thoſe things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore theſe alſo are the worſhip of God. Anſ. Thoſe things that are done to the glory of God, by themſelves, that is, which are commanded by God, to this end, as that by theſe works we ſhould declare our obedience towards him, they are the worſhip of God: but not thoſe things which ſerve for the glory of God but by an accident, that is, which ſerve ſometime for the performing of thoſe things, which are commanded by God, upon ſome accidentall reſpects and cauſes; which if they doe not concurre, God yet may be honoured, both of thoſe that do them, and of thoſe that do them not, ſo that they be done, or left undone, of faith, which is aſſured, and reſolveth that the perſon is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.

Object. 4. The examples of thoſe, who have worſhipped God without his direct Commandement, confirme that it is permitted to men to worſhip God with that worſhip which themſelves ordaine. Anſw. The example of Samuel ſacrificing in Ramoth,1 Sam. 5.17. 1 Reg. 18.32. Judges 13.19. Elias in Mount Carmel, Manoah in Zorah, cannot at all eſtabliſh will-worſhip. For, 1. As touching the ſacrifices, they were the worſhip of God, becauſe they were commanded by God. 2. As concerning the places appointed for ſacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Towne for ſacrifices, where he dwelt, as being moſt fit and commodious. Very well knew the holy Prophet, that the worſhip of God did not conſiſt in this circumſtance of place, which was left free unto the godly, before the Temple was built of Salomon. 3. As concerning the perſons, although the Prophets were not of Aarons family, yet had they, by reaſon of their extraordinary function, authority to ſacrifice. This alſo may be ſaid as touching Elias ſacrificing in the Mount Carmel.

Now as for Manoah, who is ſaid to ſacrifice in Zorah, either he did not himſelfe ſacrifice, but delivered the ſacrifice to be offered of the Angel, whom he tooke to be a Prophet: or himſelfe offered it, being commanded by the Angel; and ſo did nothing beſides the divine Law of God. In like manner is the anſwer eaſie to other examples, which they heap together,Geneſ. 4. Hebr. 11. Rom. 10. Jerem. 35. and bring in. Abel and Noah offer ſacrifice: but not without the commandement of God, becauſe they did it with faith. But no faith can be without the word of God. The Rechabites refraine from wine and husbandry, according to their father Jonadabs commandement, and are therefore by God commended; but Jonadab meant not to inſtitute any new worſhip of God, but by this Civill ordinace, to baniſh from his poſterity riot, and ſuch ſins and puniſhments as accompany riot.Dan. 10. Jonab 3. So alſo Daniels faſting, and the Ninivites faſting was no worſhip of God, but an exerciſe, ſerving for the ſtirring up of prayer and repentance, which were that worſhip of God, which is in thoſe places commended. Now in John Baptiſt, Mat. 3. not his kinde of living, food and apparrell, but his ſobriety and temperance is commended, and is the worſhip of God. And not the rayment made of Sheeps and Goats skins; neither the wandring in mountaines, caves, and dens; but faith and patience in calamities, is ſet forth and commended as the worſhip of God.

Object. 5. Whatſoever is done of faith, and pleaſeth God, is Gods worſhip: Theſe works, albeit they are undertaken by men voluntarily, yet are done of faith, and pleaſe God: Therefore theſe works undertaken by men voluntarily, are the worſhip of God. Anſw. This doth not ſuffice for the defining of Gods worſhip, to ſay that a thing pleaſeth God: ſeeing actions of indifferency may alſo be done of faith, and ſo pleaſe God, though in another ſort then his worſhip properly ſo called pleaſeth him. For after a diverſe ſort is the worſhip of God, and indifferent actions, pleaſing unto God. The worſhip of God doth ſo pleaſe God, that the contrary thereto diſpleaſeth God; and therefore cannot be done of faith. But 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 meanesEſay 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 themExo. 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 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 : and the Latin Interpreters tranſlate it Simulacrum. Thus the vulgar La in Interpreter rendreth this caveat; Cavete vobis, 〈 in non-Latin alphabet 〉 , 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 Atom , calleth them Imagines & Idola, both Images and Idols. Euripides likewiſe termeth the ghoſts of Polydore and Achilles, Eurip. in Hecub. 〈 in non-Latin alphabet 〉 , 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. & 3 .30. Syrac. 38.2 . 1 Kings .30. & 10.20. Two 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 Commandemen , proved by fo •• 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 end of the Commandement, which is the preſervation of the uncorrupt and ſincere worſhip of God. By the nature of God. Eſay 40.12, 18, 25.By the nature of God. For God is incorporeall and in ini e; and therefore it is impoſſible that he ſhould be expreſſed and repreſented under a bodily and finite Image, without impeachment and diminiſhing of his divine Majeſty: according to theſe ſayings, Who hath meaſured the waters in his fiſt? and counted heaven with the ſpanne? &c. To whom will yee then liken God? or what ſimilitude will ye ſet up unto him? To whom will ye liken me, that I ſhould be like him, ſaith the Holy One? Rom. 1.23. They turned the glory of the incorruptible God, to the ſimilitude of the image of a corruptible man, and of birds; and foure footed beaſts, and of creeping things. By Gods inhibition of them. Deut. 4.15, 16, 17, 18.By Gods inhibition of them: Take therefore good heed unto your ſelves; for ye ſaw no Image in the day that the Lord ſpake unto you in Horeb out of the midſt of the fire: That ye corrupt not your ſelves, and make you agraven Image or repreſentation of any figure, whether it be the likeneſſe of male or female, the likeneſſe of any beaſt that is on the earth, &c. By the cauſe of the inhibition.By the cauſe of this inhibition:becauſe, forſooth, theſe Images not onely profit not men at all, but farther hurt them very much. For they are unto them an occaſion and cauſe of Idolatry, and ſo of puniſhment: In a word, God may not be repreſented, becauſe he neither will have it done, neither can we do it, neither profueth it us any thing to doe it. It is a very memorable preſident, which Plutarch recordeth of Numa in his life,Plutarch. in theſe words: Numa forbade the Romanes the uſe of any Image of any god, which Image had the forme or likeneſſe of beaſt or man: So that in thoſe former times, there was in Rome no image of God either painted or graven: and it was from the beginning 170. yeeres, that they had built Temples and Chappels unto the gods of Rome, and yet there was neither picture nor Image of God within them. For they tooke it at the firſt for a ſacriledge, to repreſent heavenly things by earthly formes, ſeeing we cannot poſſibly any way attaine to the knowledge of God, Lib 4. cap. 3. Ortho. bid. but in minde and underſtanding. Damaſcene writeth, that To endeavour to repreſent God, is a fond and wicked thing: although the very ſame Author elſe-where doth not obſcurely defend the worſhip of Images in the ſeventh Councell held by Conſtantine and his ſon Leo; which Councell, amongſt other worthy Decrees, ratified, that Chriſt ſhould not be painted, nor carved, no not according to his humane nature; becauſe nothing but his humane nature could be expreſſed by Art: and they who make ſuch Images, ſeem to re-eſtabliſh the errour of Neſtorius and Eutyches. 2. The Images of creatures. Secondly, the Images and figures of creatures, which are ſet up in Churches, in Streets, and elſe-where, either for the worſhip of God, or to ſome perilous and inconvenient ornament, are unlawfull. Thou ſhalt not bow downe to them. 1 John 5.21. Babes. flye Idols. But ſuch Images of creatures may be lawfull as are made and ſet up without Churches, without any perill or ſhew of Idolatry, ſuperſtition or ſcandall only for a politick or Civill uſe, to wit, hiſtoricall, or for record of hiſtory; and ſymbolicall, or for evidence of ſome myſticall matter; and for honeſt or comely ornament: of which kinde of Images were thoſe Lions in Salomons Throne, and Caeſars image in coine or money, &c.

Object. 1. Thou ſhalt make no graven Image: Therefore God forbiddeth the Art of graving. Anſ God indeed forbiddeth the abuſe; and that is: 1. If we would grave an Image of God. 2. If we binde and tye the worſhip of God unto Images.

Object. 2. The holy Scripture attributing the parts of mans body unto God, doth ſignifie thereby his nature and property. Therefore it is lawfull alſo to ſignifie the nature and property of God by Images. Anſw. There is a diſſimilitude between theſe Metaphors or tranſlations of words, and between Images: becauſe unto them is annexed an oppoſition of them in the word of God, which hindreth and ſtoppeth all errours: and Gods worſhip is not tied to thoſe words. But Images have no where any declaration of their neceſſary or convenient uſe, and men eaſily faſten worſhip and adoration on them: Wherefore God himſelfe uſed thoſe Metaphors of himſelfe, by an anthropopathy, that is, applying himſelfe to ſpeak unto men after the manner of men, thereby to help our infirmity; and farther alſo permitted that we, ſpeaking of him, ſhould uſe the ſame Metaphors: but he never either himſelfe repreſented himſelfe in pictures and images; or willed us to uſe them for repreſentation of him, but ſtrictly and preciſely forbad them.

Object. 3. God of old preſented himſelfe to be ſeen in mans ſhape: Therefore we may alſo follow in like ſignes and ſemblances. Anſ. God indeed, moved by certaine reaſons thereunto, did ſo; but he hath forbidden us to follow it. The reaſon of the prohibition is manifeſt. For it is lawfull for God to manifeſt himſelfe what way ſoever he will; but it is not lawfull for any creature to repreſent God by any ſigne which himſelfe hath not commanded: there is therefore a diſſimilitude or difference in the inſtances. And thoſe viſible ſhapes had God preſent with them to command, promiſe, and heare them, unto whom he manifeſted himſelfe: which cannot be ſaid of ſuch images as imitate thoſe ſhapes, without flat Idolatry: and therefore the Saints did well in adoring God at them, or in them, as being after a ſpeciall manner there preſent: which to doe in theſe, is impious and idolatrous, becauſe it is done through the boldneſſe and vanity of man, without any commandement or promiſe from God. Laſtly, thoſe viſible ſhapes continued ſo long as it pleaſed the Lord to uſe them for to manifeſt and ſhew himſelfe: and therefore could they not be drawn to Idolatry. But images and pictures, which men make to repreſent the manifeſtations of God, were neither ordained to manifeſt God, not to repreſent, or reſemble thoſe ancient manifeſtations of God: and therefore are they an object and an occaſian of Idolatry.

A Table for the diſtinction of Images. Of Images ſome are Naturall; as any kind of Meteors, and other ſuch naturall reſemblances. Artificiall; of which ſome are Engraven. Caſt. Painted. Theſe are diſtinguiſhed by their ſeverall matter, object, and end; and are Images of God; which are ſimply condemned in this commandement, and every where elſe in Scripture, and that becauſe they impaire the Majeſty of God, and make of God an Idol. Creatures; and are Lawfull; ſuch as ſtand without Churches, and occaſion no feare of Idolatry, but are onely for civill uſe, or comely ornament. Unlawfull; ſuch as are ſet up in Churches to worſhip God withall, or for ſome dangerous kind of ornament.
2. Whether all worſhipping at Images be forbidden, and may not in any ſort be defended.

TO this queſtion we make anſwer, out of the ſecond part of the commandement, which ſimply forbiddeth us to impart divine honor and worſhip to Images and pictures, not onely that which is given thereby or referred to creatures, but alſo which is referred to the true God. Thou ſhalt not bow downe to them nor worſhip them.

Object. 1. We worſhip not the Images (ſay the Papiſts) but God, of whom thoſe are ſignes and tokens, according to thoſe verſicles of the ſecond Nicene Councel: That which the Image ſheweth, is God; the Image it ſelfe is not God. Look on the Image, but worſhip in thine heart that which thou beholdeſt therein: and according to thoſe of Thomas, Whenſoever thou paſſest by the Image of Chriſt, ſee thou doe obeiſance: yet worſhip not the Image, but worſhip that which the Image repreſenteth. Anſw. 1. We deny that Images are ſignes of God, becauſe God cannot be truely ſignified by them, ſeeing he is immenſe; and though he could, yet he ought not, becauſe he hath expreſſely forbidden them; and becauſe it is not in the power of any creature to ordaine or eſtabliſh any ſignes whereby to ſignifie God, but onely in the will and pleaſure of God. Anſw. 2. In this argument our adverſaries tender and alledge unto us a falſe and needleſſe cauſe. For not onely the worſhipping of Images is the cauſe and forme of Idolatry, but even the very worſhip of God alſo, which is given to Images or other creatures beſides or contrary to his word;1 Kings 12.28. Exod. 32.5. as the ſtory of Aarons and Jeroboams calves doth ſufficiently declare. For, though theſe men ſaid: Behold, O Iſrael, thy gods which brought thee up, &c. To morrow ſhall be the holy day of the Lord: yet God both deteſted, and ſeverely puniſhed thoſe worſhips as horrible and abominable Idolatry. Wherefore, howſoever Idolaters pretend the name and honour of God; yet in Idols, not God, but the Devill is worſhipped, according as Paul teſtifieth of the Gentiles:1 Cor. 10.12. Theſe things which the Gentiles ſacrifice (to Idols) they ſacrifice, &c. though even they alſo in their worſhippings pretended the name and honour of God.

Object. 2. The honour which is given unto the ſigne, is the honour of the thing ſignified. Images are a ſigne of God. Therefore the honour which is given unto Images, is alſo given unto God. Anſw. We againe deny the Minor, or diſtinguiſh of the Major thus; The honour of the ſigne is alſo the honour of the thing ſignified, namely, when the ſigne is a true ſigne, that is, ordained by him who hath authority to ordaine it, and when alſo that honour is given to the ſigne which the right and lawfull author of it will have done to the ſigne. For not the will of him that honoureth, but of him that is honoured, is the rule which muſt preſcribe the due honour. Now whereas God hath forbidden both theſe, namely, that Images ſhould be erected to him; and, that himſelfe ſhould be honoured at Images erected to him, or to any creatures; he is not honoured, but contumeliouſly wronged, and reproached, when any honour done to images is faſtned on him. Repl. Whatſoever contumely is done to the ſigne, that redoundeth on God, although the ſigne be not inſtituted by his commandement. Therefore the honour alſo that is given to the ſigne, redoundeth on God, although that honour be not commanded to be given to the ſigne. Anſw. This reaſon doth not follow, becauſe then are contrary things rightly attributed to contraries, when the contrariety of the attributes dependeth of that, according to which the ſubject is oppoſed, and not of ſome other thing. So we grant that contumely againſt God followeth indeed the contumely againſt the ſigne, albeit the ſigne were not inſtituted by God; but not ſimply in reſpect of the ſigne it ſelfe, unto which that contumely was done, but in reſpect of his corrupt and bad will, who by ſhewing contumely againſt the ſinne, which is thought to repreſent God, purpoſeth himſelfe, and is minded to deſpite with contumely and reproach God himſelfe. For to the ſhewing of deſpite and contumely againſt God, it ſufficeth, if there be any intent or purpoſe of departing from his commandement. But if through a deſire that we have to avoide Idolatry, we deteſt Images, and other falſe reputed ſignes of God, by this contumely done to the ſignes, we rather promote, further, and advance Gods glory. But the honour of God doth not follow the honour of the ſigne, except both the honour and the ſigne be ordained by God: becauſe it is not the intent and purpoſe of honouring God, that ſufficeth to the doing of honour unto God, but the manner alſo which himſelfe hath preſcribed, whereby to be honoured is required, and muſt be obſerved.

Object. 3. It is lawfull to honour the Images of noble, renowned, and well-deſerving men. Therefore much more is it lawfull to honour the Images of bleſſed Angels and Saints. Anſ. 1. To the Antecedent we anſwer; That honour of monuments is lawfull, which is a gratefull and honourable memory of thoſe, whoſe monuments they are: and alſo that, which is applyed to the uſe which themſelves would juſtly have it, and not to the worſhip of them, or to the worſhip of God by their monuments: yea, and the defacing and utter razing of thoſe monuments (if neceſſity require ſuch a change) ſo it be done without any will or deſire of deſpighting or diſhonouring them, whoſe monuments they are, is alſo lawfull. But by no meanes may we attribute divine honour unto them, ſuch as that is, which theſe Papiſts yeeld unto their Idols, whether they cloak it with the name of adoration and worſhip, or veneration and ſervice. 〈 in non-Latin alphabet 〉 . 2. The images or monuments of notable men muſt be ſuch, as have not been drawne into Idolatry: for if ſo, we are not to honour them, but to ſuppreſſe them altogether, after the example of the braſen Serpent which Ezekias brake in peeces,2 Kings 18.4. Num. 11.8, 9. when it was abuſed to Iolatry, though in former times it were kept as a monument of Gods goodneſſe ſhewed in the wilderneſſe, in healing, by the aſpect or beholding of it, them that were bitten with the fiery Serpents.

Queſt. 98. But may not Images be tolerated in Churches, which may ſerve for the uſe of the common people?

Anſw. No. For it is not ſeemly that we ſhould be wiſer then God, who will have his Church to be taught with the lively preaching of his wordRom. 1.17. 2 Pet. 1.19. 2 Tim. 3.16, 17., and not with dumb imagesJer. 10.8. &c. Hab. 2.18, 19..

The Explication.

THis is their demand, who grant that indeed the picture and images of God and Saints are not to be adored: but maintaine that they are to be retained in Chriſtian Churches as the books of lay-men, and for other cauſes alſo; ſo that the worſhipping of them be avoided. But we are to uphold the contrary, namely, that the images and pictures of God, or the Saints, are not to be tolerated in Chriſtian Churches, but utterly to be aboliſhed, and removed from the ſight of men, whether they be worſhipped or no.

Eight cauſes of ſuppreſsing images in Chriſtian Churches.3. Why images and pictures are to be aboliſhed in Chriſtian Churches.

THe chiefe cauſes for which images and pictures are to be abandoned our Churches, are; The expreſs cō mandement of God is, that they ſhould not bee made at all.Becauſe, that images ſhould be made and ſet up in Chriſtian Churches, it is quite contrary to the expreſſe commandement of God, Thou ſhalt not make to thy ſelfe any graven image, nor the likeneſſe of any thing, &c. And whereas God will have no images made, whereby to repreſent him, or at which to worſhip him; in like manner will he not have them retained or kept which are made by others. They are inſtrumēts of Idolatry.Becauſe in time of Popery they were the occaſion and inſtruments of horrible Idolatry. They are commanded to be aboliſhed if they be made. Exod. 23.24. and 34.13. Num. 33.52. Deut. 7.5.Becauſe God preciſely commanded all Idols to be aboliſhed, and all the corruptions of the true worſhip of God, and of the true doctrine, to teſtifie his wrath and anger againſt Idolatry. The profeſsion of ſincere religion ſo requireth. Deut. 7.5, 6. 1 John 5.21.In reſpect of our confeſſion of the ſincere worſhip of God, and of our hatred againſt Idolatry. This confeſſion, whereby we profeſſe our ſelves not to be Idolaters, conſiſteth not onely in words, but alſo in actions, and in outward ſhewes and ſignes. Yee ſhall overthrow their Altars, and breake downe their pillars, and yee ſhall cu downe their groves, and burne their graven images with fire. For thou art an holy people unto the Lord thy God. Fly Idols; namely, in heart, profeſſion, and ſignes. The example of zealous & godly Princes herein. 1 King. 15.13. a King 10.30. & 18.4. & 13. Becauſe for the taking away and aboliſhing of Idols certaine zealous and godly Kings are praiſed in the Scripture; as Aſa, Jehu, Ezekias, Joſias. To avoide offence, ſuperſtition and Idolatry among our ſelves.For avoiding of offence, and perill of ſuperſtition and Idolatry, leſt by retaining of ancient images, or by ſubſtituting and adding new, the ſame danger come to the Church, and to the ignorant people thereby, which in times paſt we ſee to have iſſued hence on our Progenitors and Anceſtors. To avoid the offence of the Jews and other enemies of Chriſtianity.That the enemies of the Church by this ſpectacle, having ſo great a ſhew of Idolatry, be not the more alienated from the Church, ſo that they deſpite and reproach therefore the truth of God. Of this danger God himſelfe fore-warneth us in that dreadfull judgement on the Iſraelites for ſparing the Canaanites:Judges 2.3. Wherefore I ſay alſo, I will not caſt them out before you, but they ſhall be as thornes unto your ſides, and their gods ſhall be your deſtruction. So verily the Jews at this day, becauſe they ſee Images and Pictures in the Churches of thoſe that profeſſe Chriſtianity, are greatly offended, in ſo much that they prove the more averſe from Chriſtianity. Their evill ſucceſſe who of ancient maintained Images.We ſee that Images never brought any good to them which had them: but even Gods owne people was for the moſt part ſeduced thereby, as we may ſee often in the ſacred Story, eſpecially in the booke of Judges, and in the Kings, and in the Prophets. So prone and ready is our nature unto this evill, which hath after enſuing it moſt grievous puniſhments: as thoſe which the Lord reciteth by Moſes, Levit. 26.30. beſides many others: I will deſtroy, ſaith he, your high places, and cut away your Images, and caſt your carcaſſes upon the bodies of of your Idols, and my ſoule ſhall abhorre you. In like manner alſo the Angel of the Lord, upbraiding the Iſraelites, that they had made a league with the Idolatrous Cananites,Judges 2.3. ſaith: Wherefore, I will not caſt them out before you, but they ſhall be as thornes unto your ſides, and their gods ſhall be your deſtruction. For theſe cauſes, pictures and Images may not be tolerated in Chriſtian Churches, but muſt be taken downe and aboliſhed, yea, though they be not worſhipped.

4. How and by whom Images are to be aboliſhed.

Two things to be obſerved in aboliſhing Images.IN aboliſhing and baniſhing Images, two things are diligently to be obſerved: The preaching of Gods true worſhip before their aboliſhment. That the doctrine concerning the true worſhip of God be preached before the aboliſhing of Idols. So we reade that Joſias did, who firſt commanded Gods Law to be read before all the people, and afterward proceeded to the execution of it; I meane, the ſuppreſſion and depoſition of all Idolatrous abominations. For a change in externall matters, without declaration and underſtanding of the cauſes, for which the change muſt goe on,2 King. 23.2. either maketh them Hypocrites, or alienateth and changeth their minds and affections from them, who are authors of the change. Let the word therefore goe before, and the Idols will fall to the ground. The aboliſhment muſt be executed, not by private men, but by publique authority. The Images, and the ſeats of Images, their Altars, and the like inſtruments of Idolatry, muſt be taken away, not by private men, but by publique Authority, whether of Magiſtrates, or of the people, it the right of Empire and Soveraignty belong unto them, and in thoſe places, where the Church hath chiefe rule and dominion. For ſo hath God commanded the Iſraelites; and ſo we reade that the Iſraelites, and their godly Kings put in practice, and ſo alſo Paul, Acts 17.8. being but a private man, ſeeing and diſliking the Idols of the Athenians, Epheſians, and others, did not yet himſelfe pull them downe and aboliſh them, nor exhort Chriſtians to pull them downe, but onely to avoid them: becauſe indeed, neither himſelfe was a Magiſtrate, neither had the Church there the ſway and ſoveraigne authority:1 Cor. 5.12, 13. and in this caſe he giveth this rule; What have I to do, to judge them alſo which are without? Doe ye not judge them that are within? But God judgeth them that are without.

Object. 1. The books of lay-men, or the unlearned, are profitable, and therefore to be retained in Churches. Images are the books of the unlearned. Therefore they are profitable, and may be retained in Churches. Anſw. 1. Such books of lay-men are profitable, as are delivered unto them by God. But Images are forbidden them by God. 2. The Minor is falſe.Habac. 2.18. Zach. 10.2. For the Prophets teach far otherwiſe: as, An Image is a teacher of lyes. The Idols have ſpoken vanity. Whence we may thus reaſon. We ought not to ſpeake vaine things, or to lye of God, either in words, or in geſtures: But wood, or graven Images are lies of God, becauſe they cannot repreſent God, yea, becauſe they ſwerve ſo farre, and carry us with them from God, as their figure and ſhape is unlike God: and ſo conſequently they cauſe us alſo to lye of God. If then we will not lie of God, we muſt needs neither make, nor have any images, or graven ſemblances: For, as Jeremie ſaith, The ſtocke is a doctrine of vanity. Cap. 10.8. Now in this ſenſe we grant Images to be the books of the unlearned: to wit, becauſe partly they teach and ſignfie falſe things of God: and partly becauſe through the reverence of the thing ſignified, and the place, when as they ſtand to the open view in the Churches and elſewhere, they eaſily draw away others unto ſuperſtition, and teach the people Idolatry, as experience ſufficiently beareth witneſſe. 3. It followeth not, if it were ſo that Images did teach the unlearned, that therefore they ſhould be retained in the Church, as profitable books. For God will not have his Church to be taught by dumb Images, but by lively preaching of his word; becauſe faith is not by the ſight of Images, but by the hearing of Gods word.

Object. 2. The commandement concerning the aboliſhing of Images is ceremoniall: Therefore it pertaineth not to Chriſtians, but to the Jewes. Anſw. We deny the Antecedent: For it is no ceremony to aboliſh Images; ſeeing they are the inſtruments, ſignes, cauſes, and occaſions of Idolatry. Neither are the cauſes, for which this commandement was of ancient given, any way changed or diminiſhed; as namely, that the glory of God be maintained againſt Idolaters, and the enemies of the Church, and that God be not tempted through offering an occaſion of ſuperſtition, and of conceiving falſe and corrupt opinions of Gods worſhip, unto weak and ignorant men, which are of their owne accord inclining and prone unto Idolatry. Wherefore this commandement of taking away and aboliſhing Images made for the repreſenting of God, or for divine worſhip, is morall, and dureth perpetually.

Three differences between the images in Salomons temple & in ours:Object. 3. Salomon by the commandement of God ſet up Images of Cherubins, Lyons, Oxen, Palme-trees, &c. Therefore Images may be tolerated alſo in our Temples. Anſ. The examples are unlike. They had Gods ſpeciall warrant, ours have not. The figures and reſemblances of divers things and living creatures, as Oxen, Lions, Palme-trees, Cherubins, and ſuch like, painted in the Temple of Salomon, were warranted by the word of God, and by his ſpeciall commandement. But the word of God is flat againſt thoſe Images which the Papiſts have in their Churches. They could not eaſily be abuſed, ours have bin and may be. The Images which were painted in Salomons Temple, were ſuch as could not eaſily be drawne by any man into a ſuperſtitious abuſe. But the Images of God, and of the Saints, not onely may eaſily be uſed to ſuperſtition, but (alas) have beene a long time hitherto the cauſe of too too filthie and ſhamefull Idolatry in Popery. They were types of ſpirituall things, ours can have no ſuch uſe. God had this cauſe for which he would have thoſe Images to be painted in the Temple, that namely, they ſhould be types of ſpirituall things. But this cauſe is now taken away by Chriſt. Therefore our Images cannot be patroniſed by this example: rather we are to obey the generall commandement, whereby we are forbidden to ſet up ſuch Images, which, or in ſuch a place where they may be a ſcandall to the members, or enemies of the Church.

Object. 4. Images and Pictures are not worſhipped in the reformed Churches. Therefore there they may be tolerated. Anſw. 1. God not only forbiddeth Images to be worſhipped, but to be made alſo, or to be had being made. Thou ſhalt not make to thy ſelfe any graven image, &c. 2. They are alwayes an occaſion of ſuperſtition and Idolatry to ignorant people; witneſſe the experience of former, and of preſent times. 3. They give occaſion of ſcandall, and matter of blaſpheming the Goſpel, to Jewes, Turkes, Pagans, and other enemies.

Object. 5. Images are the ornament of Churches. Therefore they may be tolerated. Anſw. 1. The true ornament of the Churches is the ſincere preaching of the Goſpel, the lawfull uſe of the Sacraments, true prayer, and worſhip according to the preſcription and direction of Gods word. 2. Churches were built, that in them lively images of God might be ſeene, not that they ſhould become ſtalls of Idols, and dumb blockiſh images. 3. The ornament of the Church muſt not be contrary to Gods commandement. 4. It muſt not be dangerous to the members of the Church, nor ſcandalous to the enemies thereof. Repl. The thing it ſelfe, and the uſe thereof is not to be inhibited and taken away for the caſuall abuſe of it: But Images by accident onely or caſually become perilous and ſcandalous: Therefore they are not hereupon upon to be abandoned our Churches. Anſw. The Major is true, if the thing of it ſelfe, and in its own nature be good, and the uſe thereof lawfull, and if the accident inſeparably concurring therewith be not preciſely condemned by God. For otherwiſe both the thing and the uſe of the thing is unlawfull, and to be eſchewed. Now the Images of God and the Saints, erected in Churches for Religions ſake, neither are good, nor their uſe lawfull, but forbidden by the expreſſe Commandement of God. Beſides, and evill accident, namely, Superſtition or Idolatry (whatſoever the learned vaunt and boaſt of their knowledge) alwayes attend theſe Images, and accompany them amongſt the unlearned ſort: and this accident, Superſtition and Idolatry, is in like manner condemned in Gods Commandement. Repl. It ſufficeth that theſe Images by preaching of the word are rooted out of mens hearts: Therefore it is not neceſſary they ſhould be throwne and caſt out of our Churches. Anſw. 1. The Antecedent is falſe. For God forbiddeth not onely that they be ſet up in our hearts, but alſo that they be advanced in the ſight of men: ſeeing it is his will that not only we ſhould not be Idolaters, but alſo that we ſhould not ſo much as ſeeme to be ſuch. Abſtaine from all appearance of evill. 2. Such is the perverſneſſe of mans heart, and his proneneſſe to ſuperſtition, that Idols, eſpecially garniſhed, trimmed, and decked, and ſo preſented to the view of the eyes, of themſelves ſink into and ſeate themſelves in the hearts of ſimple and ignorant men, what ſoever others teach to the contrary. 3. We thus retort this argument, They are to be rooted out of our hearts by preaching: Therefore alſo to be caſt out of our Churches. For Gods word revealed from heaven commandeth us, not onely not to adore and worſhip them, but neither to make, not have them. And thus far have we inſiſted on the declaration of the Commandement.

The Exhortation added unto the ſecond Commandement.

THe Exhortation which is annexed to the Commandement, I am the Lord thy God, a mighty and jealous God, which viſit the ſinnes of the fathers upon the children, &c. conſiſteth of five properties of God, which ought to ſtirre us up to obey God.

1. He calleth himſelfe Our God; that is, our Maker and Saviour, and the author of all good things. Hereby then he advertiſeth us what execrable unthankfulneſſe it is not to yield due obedience to ſo bountifull a Benefactor, but to revolt from the true worſhip of him to Idolatry.

2. He calleth himſelf a Mighty God; that is, who is mighty in power, as well to puniſh the obſtinate, as to reward the obedient: Therefore he is to be feared and loved above all things.

3. He termeth himſelf a Jealous God; that is, a moſt ſharp defender of his owne honour: wonderfully diſpleaſed with ſuch as revolt from him, or violate or impaire his honour and worſhip. Now ſeeing jealouſie or indignation conceived from any injury or diſhoneſty, ariſeth from his love which is hurt, God doth hereby withall ſignifie, that he doth ardently and intirely love thoſe who are his.

4. He calleth himſelfe a God, which viſiteth the ſins of the fathers upon the children, unto the third and fourth generation of them that hate him. Whereby he exaggerateth or increaſeth the grievouſneſſe of his anger and their puniſhments, when he threatneth alſo and denounceth unto the children, and to the childrens children, and to the childrens childrens children of his enemies, even to the fourth degree and deſcent, to take vengeance on the ſins of their anceſtors in them; if, namely, they alſo partake with the ſins of their anceſtors. But to this commination or denouncement the ſaying of Ezekiel ſeemeth to be repugnant:Object. Ezech. 18. The ſoule that ſinneth, it ſhall die. The ſon ſhall not bear the iniquity of the father, neither ſhall the father bear the iniquity of the ſon. But in the ſame place it addeth a reconcilement of theſe two places of Scripture. If a wicked man beget a ſon, that ſeeth all his fathers ſins which he hath done, and feareth, Anſw. Verſ. 14.19. neither doth the like, hee ſhall not die in the iniquity of his father, but ſhall ſurely live. He threatneth them, that he will puniſh the ſins of their anteceſſors in their poſterity, that is, ſuch as perſiſt in the ſins of their anteceſſors, whom it is meet and juſt to be partakers alſo of their puniſhments. If any man reply:Repl. 1. Anſw. That by this meanes the poſterity rue only their own ſins, and not the ſins alſo of their anceſtors, this reply is falſe, and of no conſequence: For there may be, and are oftentimes, moe impellent and motive cauſes of one effect; and the cauſe of one puniſhment are moe ſins as well of diverſe, as of the ſame men. If further it be urged,Repl. 2. That vengeance is not taken on the anceſtors ſins in the poſterity, becauſe the ſenſe and feeling of thoſe paines, which the poſterity ſuffer, reacheth not to the anceſtors; we anſwer,Anſw. that the poſterity are a part of their anceſtors, of whom they came. And therefore that is felt of them, as it were in ſome part of them, which their poſterity ſuffer.

5. He ſaith, that he is a God, which ſheweth mercy unto thouſands in them that love him, and keep his Commandements: by which promiſe he amplifieth his mercy, the rather to invite us to obedience, by the greatneſſe of his bounty, and by a deſire of our owne good and ſafety, and the good and ſafety of our poſterity. And whereas he here threatneth puniſhment only unto the fourth generation, he extendeth his mercy unto thouſands, thereby to ſignifie, that he had rather ſhew mercy then anger: and ſo by this meanes to allure us the more to love him.Object. 1. But unto this promiſe are oppoſed many examples of the godly, whoſe children and poſterity have periſhed. Whereunto God himſelfe anſwereth, That he will bleſſe the poſterity of the godly, Anſw. Ezek. 18. if they continue in the good converſation and godlineſſe of their anceſtors: but will puniſh them if they depart from it. If here it be demanded, Why he doth not convert their poſterity, Repl Anſw. ſeeing without his mercy they are not able to follow the godlineſſe of their Parents; we anſwer: 1. Becauſe this promiſe is not univerſall, but indefinite: and therefore God doth not therein binde his mercy unto every particular one of the godlies poſterity, but reſerveth his election free unto himſelfe. So that as of the poſterity of the wicked he converteth and ſaveth ſome; in like manner alſo he leaveth of the poſterity of the godly ſome in their naturall corruption, and in deſtruction, which all by nature deſerve: and this he doth, to ſhew that his mercy is free, as well in chuſing the poſterity of the godly, as of the wicked. 2. Becauſe he bindeth not himſelfe to performe the ſame benefits, or all the benefits to all the poſterity of the godly. Wherefore he ſatisfieth this promiſe, when he doth even vouchſafe corporall benefits to the wicked and reprobate poſterity of the godly. 3. Becauſe he promiſeth this felicity of the posterity unto them that love him, and keep his commandements; that is, to thoſe which are indeed godly, and of good converſation. But becauſe the love of God and obedience is even in the holieſt Saints in this life imperfect: therefore the reward alſo promiſed unto them is imperfect, and joyned with the croſſe and chaſtiſements, among which the wickedneſſe and unhappineſſe of their poſterity is not the leaſt; as may appeare in David, Solomon, and Joſias.

Object. 2. They who keep Gods Commandements, obtaine mercie: Therefore we merit ſomewhat of God by our obedience. Anſw. The contrary rather followeth. For God ſaith, I will ſhew them mercie. Therefore it is not of merit or deſert; for, Whatſoever is done of mercie, is not done of merit: and contrariwiſe, Whatſoever is done of merit, is not done of mercie. Therefore the objection is a fallacy, putting that for a cauſe, which is no cauſe. For when God addeth this promiſe, That he will ſhew mercie unto the thouſandth generation of them that love him and keep his Commandements, he ſheweth that he had rather ſhew mercie, then anger, thereby to allure us to love him.

Object. 3. This promiſe and commination belongeth to the whole Decalogue: why then is it peculiarly annexed to this Commandement? Anſw. This promiſe and commination is belonging verily to the obedience of the whole Decalogue: but is therefore eſpecially annexed unto this Commandement, both that we might know the firſt and ſecond Commandement to be the foundation of all the reſt; and alſo that God might ſhew that he is eſpecially angry with the depravers and corrupters of his worſhip, and puniſheth this kind of ſin both in them and in their poſterity: and contrarily, doth bleſſe alſo the poſterity of them which diligently regard and keep pure religion, or the true ſervice and worſhip of God.

ON THE 36. SABBATH.Queſt. 99. What doth God decree in the third Commandement?

Anſw. That not only by curſingLevit. 24.15, 16., or forſwearingLevit. 19.12., but alſo by raſh ſwearingMat. 5.37. James 5.12., wee ſhould not uſe his Name deſpightfully or unreverently: neither ſhould by ſilence or connivence be partakers of thoſe horrible ſinnes in othersLevit. 5.1. Prov. 29.24.: but that we uſe the ſacred and holy Name of God ever with great devotion and reverenceIſa. 45.23.: that hee may be worſhipped and honoured by us with a true and conſtant confeſsionMat. 10.32. Rom. 10.9, 10., and invocation of his NamePſal. 50.15. 1 Tim. 2.8. and laſtly, in all our words and actions whatſoeverColoſ. 3.17. Romanes 2.24. 1 Tim. 6.1..

Queſt. 100. Is it then ſo grievous a ſin by ſwearing or banning, to take the Name of God in vaine, as that God is alſo angry with them, who, as much as in them lyeth, doe not forbid or hinder it?

Anſw. Surely moſt grievousProv. 29.24. Levit. 5.1.: For neither is there any ſin greater, or more offending God, then the deſpighting of his ſacred Name; wherefore alſo he would have this ſin to be puniſhed with death.Levit. 14.16..

The Explication.

IN the firſt and ſecond Commandement God framed our minds and hearts to his true worſhip: now he frameth alſo our outward parts and actions, and that in this and the fourth Commandement.

Two parts of this third Commandement. 1. A prohibition. 2. A cōmination. Theſe are two parts of the third Commandement: A prohibition, and commination. There is prohibited the vaine uſage of Gods Name; that is, all abuſe thereof in whatſoever falſe, vaine,Foure ſignifications of the Name of God. or light and trifling thing, which tendeth either to the diſgrace, or at leaſt-wiſe, not to the glory of God. The Name of god ſignifieth in Scripture:It ſignifieth: Gods attributes or properties. Genel. 32.29. Exod. 3.15. Exod. 15.3. The attributes or properties of God; that is, thoſe things which are affirmed of God: As, Wherefore doeſt thou aske my Name? Thus ſhalt thou ſay unto the children of Iſrael; The Lord God of our Fathers, The God of Abraham, the God of Iſaac, and the God of Jacob hath ſent mee unto you: this is my Name for ever, and this is my memoriall unto all ages. The Lord is a man of warre, his Name is Jehovah. God himſelfe. Pſal. 116.12. Pſal. 5.12, 17, 18. Deut. 16.2. 1 Kings 5.5. It ſignifieth God himſelfe: As, I will take the cup of ſalvation, and call upon the Name of the Lord: that is, I will call upon the Lord. They that love thy Name; that is, they that love thee. I will ſing praiſe to the Name of the Lord moſt high. Thou ſhalt offer the Paſſeover to the Lord thy God, of ſheep and bullocks, in the place where the Lord ſhall chuſe to cauſe his Name to dwell. I purpoſe to build an houſe unto the Name of the Lord my God. Gods will or commandement. Deut. 18.19. 1 Sam. 17.45. It ſignifieth the will or commandement of God, and that either revealed and true, or imagined and feigned by men. Whoſoever will not hearken unto my words, which he ſhall speake in my Name, I will require it of him. I come unto thee in the Name of the Lord of hoſts. Gods worſhip. Micah 4.5. Matth. 28.19. Acts 21.13. It fignifieth the worſhip of God, truſt, invocation, praiſe, profeſsion. We will walke in the Name of the Lord our God. Baptiſing them in the Name of the Father, the Son, and the holy Ghoſt. I am ready not to be bound only, but alſo to die at Jeruſalem for the Name of the Lord Jeſus.

To take the name of the Lord, or to name or uſe the Name of the Lord, God verily doth not forbid: but he forbiddeth to uſe it raſhly; that is, lightly, falſly, or reproachfully. Lightly, as in our daily and common talke, contrary to the rule of Chriſt,Matth. 5.37. Let your communication be Yea, yea, and Nay, nay. Falſly, as in unlawfull oathes and perjuries. Reproachfully, as in curſings, blaſphemies, and ſorceries, wherein the works of the Divell are cloaked and coloured with the name of God. The prohibition then in this Commandement is, Thou ſhalt not take the Name of God in vain: that is, thou ſhalt not only not forſweare, but neither ſhalt thou make any unhonourable mention of God: as neither againſt nor beſides that honour which is due to him, neither yet lightly, neither without juſt cauſe. Now, this negative commandement hath an affirmative included in it: For, as in this commandement is prohibited the abuſing of Gods Name; ſo in the ſame contrariwiſe is commanded the lawfull and right uſing of his Name. The commandement then of this ordinance is, Thou ſhalt honourably uſe the Name of the Lord:The affirmative commandement or the thing which the commandement requireth. The end of the third commandement. by which commandement he willeth that we make no mention of him, but ſuch as is honourable, and worthy his divine Majeſty: and as in the firſt Commandement he requireth his internall worſhip, to be done and given in him alone; ſo here he requireth his externall worſhip, which conſiſteth in the true confeſſion and magnifying of his Name, to be performed of every of us, both publikely, whenſoever it is exacted for the illuſtrating and ſetting forth of his glory, and privately.

Ʋnto the prohibition is annexed a commination, The commination. whereby God might ſhew, that this part alſo of the doctrine is one of thoſe, the breach whereof hee chiefly deteſteth and puniſheth. For ſeeing the praiſe and magnifying of God is the laſt and principal end for which man was created, God juſtly claimeth and exacteth that at our hands moſt preciſely, for which he commandeth all other things: and ſeeing the chiefe good and felicity in man is the praiſe and worſhip of God, it followeth, that the evill and miſery is to deſpight and reproach God; and therefore that the chiefe and greateſt puniſhment is due for this evill: Whoſoever curſeth his God, Rom. 1.21, 28. Levit. 24.15, 16. ſhall beare his ſin. And he that blaſphemeth the Name of the Lord, ſhall be put to death

The vertues of this Commandement conſiſt in the right and honourable uſage and taking of the Name of God; the parts whereof are theſe:Ve tue. Propagation of true doctrine. The propagation and ſpreading abroad of the true doctrine of Gods eſſence, will and works: not that propagation which is done publikely by the Miniſtery, and which is belonging unto the publike office and function of teaching in the Church, and whereof mention alſo is made in the fourth Commandement: but this propagation of true doctrine is that inſtituting and inſtructing which appertaineth to every one, becauſe every one privately in his place, is bound to bring others to the knowledge and worſhip of God. Teach them thy ſons, and thy ſons ſons. When thou art converted, ſtrengthen thy brethren. Deut. 4.9. & 6.20. & 11.19. Luke 22.32. Col. 3.16. 1 Theſ. 5.11. The Vices contrary to the former vertue. Exhort one another, and edifie one another.

Unto the propagation of the doctrine concerning God, is oppoſed, Omitting of inſtructing others. Mat. 25.25. An omiſsion or neglect of occaſions, and ability to inſtruct others, and to bring them unto the knowledge of the truth, eſpecially our children, or others, who are committed unto our truſt and charge. Hither belongeth Chriſts Parable of the ſervants imploying their Maſters Talents in trafique; I was affraid, and went and hid thy talent in the earth. Loathing of communications about divine matters.A loathing or ſhunning of ſuch talke and ſpeech as is had of God and divine matters: I will delight in thy Statutes, and will not forget thy words. Salvation is far from the wicked, becauſe they ſeeke not after thy Lawes. 3. The corruption of Religion and heavenly Doctrine, whereby ſome falſe thing is avouched or ſpread abroad concerning God,Pſal. 119. Jerem. 13. 14. and his will, or works: The Prophets propheſie lies in my Name. By ſword and famine ſhall thoſe Prophets be conſumed.

Vertue. Lauding of God.II. The celebration, lauding, or magnifying of God, which is a commemoration and recounting of Gods works and properties, joyned with a liking and admiration of them before God and his creatures; to this end, that we may ſignifie and declare our liking or approbation, and reverence towards God, that God may excell above all things, and that ſo our ſubjection to him may appeare and be manifeſted:Pſal. 22.22. & 18. 1. & 6 .35. The Vices contrary to this vertue: I will declare thy Name unto my brethren, in the midſt of the congregation will I praiſe thee. O Lord, our Governour, how excellent is thy Name in all the world! Let heaven and earth praiſe him, &c. Unto the celebration or magnifying of God are repugnant. Contempt of God. Rom. 1.21. Contempt of God, and the omitting of his praiſe and divine ſervices: They glorified him not as God. Contumely againſt God. Contumely againſt God, or blaſphemy; which is to ſpeake of God ſuch things as are contrary to his nature, properties, and will, either of ignorance, or through an hatred of the truth,Levit. 24.15. and of God himſelfe. Whoſoever curſeth his God, ſhall beare his ſinne.

Now the Scripture diſtinguiſheth the blaſphemy of God (that is,A diſtinction between blaſphemy againſt God, and blaſphemy againſt the holy Ghoſt. 1 Tim. 1.13. Matth. 12.31. whatſoever is ſpoken contumeliouſly or reproachfully againſt God, either of ignorance, or againſt the conſcience. As, When I before was a blaſphemer, and a perſecuter, and an oppreſſor: but I was received to mercy; for I did it ignorantly through unbeliefe) from the blaſphemy againſt the holy Ghoſt, which is, againſt their conſcience to ſtrive againſt the known truth of God, whereof their minds are convicted by the teſtimony of the holy Ghoſt: which ſin who commit, are puniſhed by God with a blindneſſe, ſo that they neither repent, nor obtaine remiſſion. Every ſinne and blaſphemy ſhall be forgiven unto men: but the blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men. Whence it appeareth, ſeeing Paul ſaith he was a blaſphemer, and yet obtained pardon; and ſeeing Chriſt affirmeth, that ſome blaſphemy is forgiven, and ſome not forgiven, that the name of blaſphemy is taken in diverſe ſenſes.

Curſing. What it is to curſe.3. All curſing and banning, whereby men ſpeak impious things of God againſt their neighbour, as if he forſooth were their executioner, to revenge their quarrel. Now, to curſe, is to whiſh any man evill from Gods hands. All curſing and banning, proceeding of hatred and thirſt of private revenge to the deſtruction of our neighbour, is ungodly; becauſe therein we deſire, that God ſhould become an executioner of our luſts and deſires.Certain imprecations of the Saints in the Pſalmes. In the Pſalmes, and elſe-where, there occurre certaine imprecations of the Saints againſt Gods enemies: but theſe are not ſimply to be condemned, becauſe for the moſt part they are Propheticall denouncements of puniſhment againſt the unrepentant enemies of God. By their example execrations may at ſome times be lawfull,When execrations or curſings are lawfull. but with theſe conditions: 1. If we wiſh evill to them, on whom God denounceth it, even to Gods enemies. 2. If we wiſh it in Gods cauſe, without any private hatred or deſire of revenge. 3. If we wiſh it on condition; namely, if they prove incurable. 4. If we ſo wiſh it, that we delight not in their deſtruction, but only deſire the advancement of Gods glory, and the preſervation of the Church.

Vertue. Confeſsion of the truth we know concerning God. The confeſsion of the truth which we know concerning God, which is the ſhewing of our judgement and opinion concerning God, and his will certainly knowne out of Gods word, becauſe, according as our duty bindeth us, we ſignifie and declare our mind and knowledge for the ſetting forth of Gods glory, and for the furthering of the ſalvation of others.Rom. 10.10. 1 Pet. 3.15. With the heart man beleeveth unto righteouſneſſe, and with the mouth man confeſſeth to ſalvation. Be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſſe and reverence.

The agreement & difference of theſe three vertues of this commandement.Theſe three parts of vertues of the right and lawfull uſage of the Name of God, which have beene now propoſed, agree in this, that they are a commemoration of the truth concerning God. Againe, they differ in this, that the doctrine or propagation of true doctrine, tendeth to the inſtruction of others: The celebration of God reſpecteth our liking and ſubjection: The confeſsion of the knowne truth betokeneth the certainty of our opinion and judgement.

Unto the confeſſion of the truth is repugnant, 1. The deniall of the truth, and of our opinion in Religion for feare of hatred, The Vices. 1. Deniall of the truth. 1. Generall. or perſecution, or ignominy. This deniall is of two ſorts: the firſt is, an univerſall and generall defection from true Religion, which is to caſt away the profeſſion of the truth, either certainly or doubtfully knowne and received, with a certaine and purpoſed advice, and with the whole hearts deſire of reſiſting God, and without any griefe or remorſe of flying and ſhunning this caſting away of the truth, and without any purpoſe of obeying God, in applying to himſelfe the promiſe of grace, and in ſhewing repentance. This deniall is proper to Reprobates and Hypocrites.1 John 2.19. Whereof is ſpoken; They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Which for a time beleeve, but in time of temptation go away. Luke 8.13. And this defection, if it be done againſt the truth certainly knowne, is ſinne againſt the holy Ghoſt, whereof none repent; and therefore it is not forgiven, neither in this life, nor in the life to come.

The other deniall is ſpeciall and particular, 2. Speciall. which is the deniall of weaklings, and is committed either through errour not voluntarily, neither purpoſed; or through feare of affliction, when as not withſtanding there remaineth ſtill in the heart an inclination and griefe, deteſting that weakneſſe and deniall, and ſome purpoſe alſo to ſtruggle out of it, and to obey God, by applying unto himſelfe the promiſe of grace, and by giving himſelfe unto repentance. Into this deniall may the Elect and Regenerate fall, but they get out of it againe, and returne unto the confeſſion of the truth in this life; as it is ſhewed and exemplified in Peter, Matth. 26. thrice denying his Maſter through infirmity, but at length repenting.

Diſſembling of the truth. Diſsimulation, or diſſembling and hiding of the truth, when as Gods glory, and our neighbours ſafety requireth a confeſsion of the truth: which then requireth it, when falſe opinions concerning God, and his will or word, or concerning the Church, ſeeme to be confirmed and ſtrengthened by our ſilence in the minds of men: or, when thoſe things remaine ſecret and hidden, which God will have knowne and manifeſt for the maintenance of his glory againſt the reproaches of the wicked, for the convincing of the obſtinate, and for the inſtructing of thoſe which are deſirous to learn: or laſtly, when our ſilence maketh us ſuſpected to be approvers and abetters of the wicked. So did the parents of the blind man diſſemble, and thoſe chiefe Rulers alſo, who would not confeſſe Chriſt for feare of the Jewes,John 9.22. & 12.42, 43. leſt they ſhould be caſt out of the Synagogue.

Untimoly confeſsion. An unſeaſonable and untimely confeſsion, that is, whereby, without any advancing of Gods glory, and without the furtherance of any ones ſafety, and without any neceſſity of diſcharging his calling or duty, there is ſtirred up either a deriſion and evill entertainment of the truth, or the fierceneſſe and cruelty of the enemies againſt the godly. Such a confeſſion, whereas it doth rather darken then ſet forth the glory of God; and rather hindereth, then furthereth the ſafety of the Church; ſwerveth plainly from the ſcope and end of true and lawfull confeſſion: and therefore is not a right uſing, but an abuſing of Gods Name. Therefore Chriſt for biddeth it, Give not that which is holy to dogges. And Paul,Matth. 7.6. Titus 3.10. Object. 1 Pet. 3.15. Reject him that is an heretick after once or twice admonition, &c. Neither doth that croſſe this, which is ſaid, Be ready alwayes to give an anſwer to every man, that asketh you a reaſon of the hope that is in you; with meekneſſe and reverence. For Peter willeth us to be alwayes in a readineſſe, or furniſhed to make anſwer concerning the ſumme and grounds of Chriſtian doctrine; and to repulſe all ſlanders, and cavils, whereby the doctrine of the Goſpel is traduced and defamed by the adverſaries thereof; yet ſo, as that it is not neceſſary to utter and expound to every one, but unto all thoſe which require a reaſon and an account of our faith, thereby either to learne it, or know it, or to judge of it. But whom we ſee once to ſcoffe at the true doctrine, which hath been expounded and confirmed unto them ſufficiently, if they againe require a reaſon and account of our faith, we are not to make further anſwer. For ſo Chriſt himſelfe, after he had ſufficiently confeſſed and confirmed his doctrine by teſtimonies, anſwereth nothing unto the High-Prieſt and Pilate touching the falſe witneſſes. And himſelfe rendereth a reaſon of his ſilence: If I ſhall tell you, you will not beleeve me. Matth. 26.63. and 27.14. Another reaſon is given by Eſaiah: He was oppreſſed, and was afflicted, and did not open his mouth: that is, becauſe Chriſt knew he was to ſuffer according to his Fathers will, after his cauſe was ſufficiently defended, he is not carefull of delivering his perſon from injuries, contumelies and puniſhments: for he knew that this obedience did tend to his fathers glory. But contrariwiſe, when the High-Prieſt adjureth him, he confeſſeth himſelfe to be Chriſt; becauſe then his ſilence would have given ſuſpicion of contempt of the Name of God, whereby he was adjured.

Object. We doe not perceive who are ſwine and dogges; wherefore we are to render a reaſon of our faith to all, without putting any difference.

Anſw. Chriſt doth not call all wicked men ſwine or dogs, but thoſe only, who contemne and make a mock of the doctrine confirmed, which they have heard, and which hath been expounded unto them. 2. Chriſt willeth us not to judge of dogs and ſwine by the ſecrets of their hearts, but by their preſent words and deeds. If againe it be replyed, In matters of difficulty, and ſuch as are hard to be judged, except there be delivered ſome certaine and exact rule to judge and deale, mens conſciences are left wavering and in doubt. But if alſo we are to judge of the outward ſhew of ſwine and dogs, it is hard to pronounce who are to accounted for ſwine and dogs: Therefore mens conſciences are left in doubt, unto whom and when confeſsion muſt be made. The Minor is falſe; for Chriſt will have none to be counted for dogs and ſwine, but ſuch as ſhew manifeſt ſtubbornneſſe and obſtinacy in their words and deeds, of whom it is no hard thing to judge out of the word of God. And further, the holy Ghoſt is promiſed unto all that aske him, by whom their judgements and actions may be directed, that they erre not. And laſtly, ſeeing in this life we attaine not unto the perfection of Gods law, neither in other things, neither in this point: they who joyne the deſire of Gods direction with an earneſt care of Gods glory, and love of their neighbour, may and ought to be certaine and aſſured, either that their counſels are ſo ruled by the holy Ghoſt, that they erre not; or, if they erre, that yet their error is pardoned and forgiven them. And this certainly ſufficeth for the retaining of a good conſcience. If laſtly it be objected, that Tyrants and many Magiſtrates, which perſecute the Church, are ſwine and dogges; and therefore we, according to Chriſts commandement, are not to make anſwer unto them, if they demand our Religion: We anſwer, that this reaſon is a fallacy of the accident. For if the Magiſtrate demand our Religion, or any other by their commiſſion, and in their name, we are neceſſarily to make anſwer of our confeſſion unto them, both in reſpect of their office, whereunto we owe obedience; and alſo in reſpect of Gods glory: according as it is ſaid of Chriſt;Marke 8.3 . Whoſoever ſhall be aſhamed of me, and of my words among this adulterous and ſinfull generation, Matth. 10. & Luke 12. of him ſhall the Sonne of man be aſhamed alſo, when he cometh in the glory of his Father with 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. Ʋnto 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.

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.

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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ,The words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ſignifie but one thing. Mat. 4.10. Mat. 6.24. Luke 16.13. 1 Theſ. 1.9. 〈 in non-Latin alphabet 〉 . Rom. 16.18. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . And, Yee cannot ſerve God and Mammon: where the Engliſh word Serve, is in the Greek Text 〈 in non-Latin alphabet 〉 . The ſame word 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . Suidas writeth, that the word 〈 in non-Latin alphabet 〉 importeth as much as to ſerve for hire or reward. Valla ſheweth, that the word 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . And againe, the wife ſaith, that ſhe would adventure her life, rather then her husband ſhould Serve: which word Xenophon expreſſeth by the verb 〈 in non-Latin alphabet 〉 . So that the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 God alone, who ſaith, That he will not give his glory to another. Eſay 42.8.

3. The hearing of our ſecret and inward groanes, which God hath by his owne power and nature, is communicated to the Saints by grace: Therefore they are to be prayed unto by us. Anſ. The Antecedent is falſe. For God doth not communicate theſe properties unto others, whereby he will be diſcerned from others; as his infinity, his omnipotency, his infinite wiſdome, his beholding of the hearts, and therewithall his hearing of ſuch as call upon him: theſe properties he communicateth to no creature, neither by nature, nor by grace. Thou onely knoweſt the hearts of the children of men. 2 Chron. 6.30.

4. The Saints have by the grace of God wrought miracles, whereby alſo God is diſcerned from creatures: Therefore God hath communicated ſome of his prerogatives and properties unto the Saints, and by conſequent the knowledge of the thoughts and affections of all that pray unto them. Anſw. This reaſon is doubly faulty: 1. The conſequence is not of force from a generall particularly put, unto a certaine ſpeciall: wherefore it followeth not, that God hath communicated with his Saints a knowledge of hearts univerſally, or of the hearts of all that make invocation, albeit it were true (which yet we grant not to be true) that he did communicate ſome of his prerogatives or eſſentiall properties with the Saints: except it may be proved by certaine teſtimony of Scripture, that amongſt thoſe ſome communicated prerogatives, this is alſo contained. But the contrary hereof hath beene already proved. 2. The proofe of the Antecedent, drawne from the example of miracles, is of no force. For there is not any power of working miracles transfuſed by God into the Saints, neither do the Saints worke theſe by their owne vertue, or by any vertue communicated unto them by God, but are only Miniſters of the externall works; that is, of fore-tellings, or tokens: which when the Saints do, God doth manifeſt unto them, that he will by his owne vertue, not transfuſed into them, nor by the like vertue created in them, but by his owne proper vertue, being and remaining in himſelf alone, worke thoſe wonderfull works, and proper unto an omnipotent nature; and if we ſpeake truly and properly, he it is alone that worketh them. The Saints are ſaid to worke them, by a figure of ſpeech, as being the Miniſters of the outward worke, 〈 in non-Latin alphabet 〉 which God addeth unto the working of the miracle, as a ſigne of his preſence, power, and will. Wherefore it doth not hereof follow, that either the infinite wiſdome and univerſall knowledge of hearts, or other eſſentiall properties and prerogatives of God are communicated with the Saints.

5. Some Prophets ſaw the thoughts, and perceived the privy deviſes of other men; 1 Kings 14.6. 2 Kings 6.12. Acts 5.2. as, Ahijah knew the thoughts of Jeroboams wife. Elizeus knew the thoughts of the King of Syria. Peter knew the couſenage and fraud of Ananias and Sapphyra: Therefore God hath communicated the knowledge of minds and hearts unto Saints.

Anſw. 1. A few extraordinary examples make not a generall rule.

2. They knew theſe things by the gift of prophecy, wherewith they were indued by reaſon of their office and calling which they had, and bare for the edifying of the Church: neither yet did they know alwaies, neither the thoughts of all; neither by any power within them to behold hearts and minds: but through a divine relelation from God, they knew only at ſuch a time, and ſuch things, as was requiſite for the proſit and utility of the Church, to be revealed unto them. But hereof it doth not follow, that the Saints departed alſo are indued with the gift of Prophecy; becauſe there is no need thereof in the life to come, and they beare no longer that office which they beare in this life; neither doth it follow, that they behold the minds and hearts of men, or underſtand from God the thoughts, affections, and neceſſities of all men.

6. Chriſt ſaith, Luke 15.10. That the Angels of God rejoyce for one ſinner that converteth: Therefore the Angels behold the hearts of men. The ſame is likewiſe proved of the Angels out of Daniel:Cap 9. & 10. Therefore the Angels being in heaven, behold repentance and other deſires in mens hearts which are on earth. Anſw. A cauſe is ill gathered and concluded of an effect, when that effect may come of other cauſes. For it is not neceſſary, that Angels ſhould know thoſe things by the beholding of mens hearts, which they may know either by effects, or by ſignes and tokens, or by divine teſtimony and revelation. For it agreeth not to the Angels onely, but unto all the godly alſo on earth, to rejoyce for the converſion of one ſinner; neither yet doe they behold the hearts of men.

7. The ſoule of the rich Glutton ſaw from hell Abraham and Lazarus being in heaven, implored Abrahams help, Luke 15. 3,25. and knew the ſtate of his five brethren in this life: and Abrahams ſoule likewiſe did heare, and ſee the ſoule of the rich man: Therefore the ſoules of the Saints in heaven ſee, and heare the ſtate and prayers of them that converſe here on earth, and therefore are to be invocated. Anſw. Firſt, they do amiſſe to take that properly, which Chriſt ſpake allegorically, and by the way of parable, in tranſlating his ſpeech from corporall things unto ſpirituall things, not thereby to ſhew that theſe are like unto them, but applying his ſpeech as might beſt fit our capacity, to advertiſe us of the eſtate of the godly and wicked after this life. For ſoules have not either boſomes, wherein to receive one another, or eyes to lift up, or tongues to be dried with thirſt, or fingers to dip into water, neither doe they uſe any mutuall parly or conference from hell and heaven.

Chriſts purpoſe therefore is by theſe figures of words to expreſſe the thoughts, affections, torments, and ſtate of the wicked abiding in paines after this life. Moreover, were it ſo, that theſe things had beene in ſuch wiſe done, as they are reported (againſt which yet the very words themſelves are) yet could nought be hence proved for the beholding of mindes, neither yet for the knowledge of all externall things. For neither Abraham, nor the Glutton is ſaid to have underſtood the ſecret thoughts and cogitations of each other, but to have knowledge of them by ſpeech. And Stephen alſo being on earth, ſaw Chriſt being in heaven: and Paul heard Chriſt ſpeaking from heaven: neither yet do all the Saints ſee, or heare what is done in heaven, neither did Stephen and Paul ſee or heare theſe things at all times.

8. Chriſt, according to his humanity, maketh requeſt unto the Father for us all: and therefore, according to his humanity, he knoweth the deſire and neceſsity of them that call upon him, in all places, and at all times. Wherefore the Saints alſo have communicated unto them from God the beholding of 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: 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 have found one, in whom I am reconciled unto him. Anſ. Here the old tranſlation ſpeaketh improperly. For the words are thus; If there be an Angel with him, or Interpreter one of a thouſand, to declare unto man his righteouſneſſe, Then will he have mercy upon him, and will ſay, Deliver him, that he go not downe into the pit, for I have found a reconciliation. Now then, albeit this were the ſenſe, that Angels pray for men diſtreſſed, and in affliction; yet this made nothing for their invocation. But it is manifeſt, that this is the ſenſe; If a man diſeaſed or afflicted, be in his calamity inſtructed of the will, juſtice, and goodneſſe of God, either by an Angel, or by a Prophet, or by ſome Teacher, (for theſe alſo are called Angels) and repenteth him of his ſins, and aſſenteth unto the doctrine and comfort miniſtred unto him: him will God deliver by their miniſtery, by whom he doth inſtruct him.

19. Inaſmuch as (ſaith Chriſt) ye have done it unto one of the leaſt of theſe my brethren, Mat. 25.40. ye have done it unto me: Therefore what honour of invocation we give unto the Saints, the ſame is alſo given unto Chriſt himſelf. Anſ. That honour of the creature may and ought to be referred unto God, which God willeth to be done unto him: but that honour of the creature, which God forbiddeth to be given unto the creature, is not honourable, but reproachfull and contumelious unto God. Now the reaſon is ſottiſh, whereas they will ſeeme to draw it from the words of Chriſt: when Chriſt ſpeaketh of the duties of charity, which God willeth us to performe in this life towards thoſe that ſtand in need of our aid & help; & not of the invocation of Saints.

20. If the Angels, underſtanding our neceſsities, pray for us, and ſo are to be prayed unto, it is lawfull alſo to pray unto Saints. But that the Angels pray for us in ſpeciall, it is confirmed by Zachary: The Angel of the Lord anſwered and ſaid, Chap. 1.12. O Lord of hoſts, how long wilt thou be unmercifull to Jeruſalem, and to the cities of Judah? Anſ. The Major is not wholly to be granted, namely, that all the Angels underſtand all the wants and neceſſities of men. For the calamities of Jewry were open not onely to the ſight of Angels, but alſo to the ſight of Men. 2. We deny the conſequence which they frame from the Angels unto the Saints departed. For unto the Angels God committeth the care and protection of his Church in this life. Therefore they being alſo here on earth, ſee and know our miſeries, which the Saints ſee not, unto whom this charge is not committed: and they pray particularly for many, which we cannot affirme of the Saints by any teſtimonies of Scripture. 3. There is another fault in the conſequence, in concluding that we muſt pray to them, becauſe they pray for us: becauſe not every one who prayeth for us, is ſtraight-waies to be invocated, as was before declared.

Object. 21. Judas Maccabaeus ſaw in a dreame Onias the High-Prieſt, and Jeremias the Prophet praying for the people, 2 Maccab. 15.14. and holy city Jeruſalem: Therefore the Saints deceaſed pray for us, and are to be prayed unto by us. Anſ. Firſt, an Apocryphall book proveth nothing. Againe, we deny the conſequence, that becauſe the Saints pray for us, therefore we ſhould pray to them; ſeeing every one that prayeth for us, is not forthwith to be prayed unto by us.

Object. 22. Baruc ſaith, Heare now the prayer of the dead Iſraelites. Therefore the Saints pray for us, and are to be prayed unto by us. Anſ. Baruc is an Apocryphall Scripture alſo, and beſides in this argument the words (dead Iſraelites) are miſ-conſtrued. For the Iſraelites are there ſaid to be dead, not which were deceaſed and departed this life, but which were yet living and invocating on God in this life; but, by reaſon of their calamities, like unto thoſe that are dead.

Object. 23. We cannot have acceſſe unto a Prince wit •• ut ſome ones interceſſion and mediation. Therefore much leſſe may we appeare before God without ſome Interceſſour and Mediatour. Anſ. We grant the whole. For indeed without Chriſt the Mediatour there is no acceſſe to God for any man, according as Chriſt himſelfe ſaith: No man commeth to the Father but by me. John 14.6. And Ambroſe notably anſwereth this their argument, in his Expoſition or Commentary on the Epiſtle to the Romans, thus writing: Some men are wont to uſe a miſerable or cold excuſe, ſaying, that we have acceſſe unto God by his righteous Saints; as we have unto a King by his Nobles about him. Well: Is any man ſo deſperately madde, and careleſſe of his life, as to transferre the Majeſty and title of the King to any of his attendants; eſpecially ſeeing that they, who are found to have but once conſulted of this practiſe, are worthily condemned as guilty of treaſon? Yet theſe men thinke them not guilty of treaſon againſt God, who attribute Gods proper honour unto the creature, and, forſaking the Lord and Maſter, adore and worſhip their fellow ſervants, as if this made any whit the more for them, that herein they ſerve God. For therefore we approach unto a King by meanes of his Nobles and followers, becauſe the King himſelfe is a man in like manner as we are, and knoweth not to whom he may commit the charge of the Common-wealth: But to put God in minde of us, who is not ignorant of us (for he knoweth the merits of all) we need no ſolicitor ſave onely a devout minde. For whereſoever ſuch a one ſpeaketh, he will anſwer nothing, &c. And Chryſoſtome ſaith, The Canaanitiſh woman prayeth not James, nor beſeecheth John, nor goeth to Peter, nor followeth after the whole company of the Apoſtles, nor ſeeketh any Mediatour: but in ſtead of all theſe ſhe taketh repentance for her companion, which repentance bare the place or perſon of her Advocate, and ſo ſhe went on to the ſpring head, even Chriſt. Thus much be ſpoken of the ſixt vertue preſcribed in this Commandement: namely, invocation, and calling on God.

Vertue, Right and lawfull ſwearing. Right and lawfull ſwearing, which is comprehended under invocation, as a ſpeciall under the generall: wherein we deſire that God would become a witneſſe of the minde of the ſwearer, that in the thing which he ſweareth he will not deceive: and that God would puniſh the ſwearer, if he deceive. This ſwearing is authoriſed by God to be a bond of truth between men and men, and a teſtimony or record that God is the author and defender of truth.

Unto right and lawfull ſwearing is oppoſed,The vices oppoſite: Refuſing of a lawfull oath. The refuſing of a lawfull oath, when one avoydeth to take an oath which tendeth to Gods glory, and to the ſafety of his neighbour. An oath for confirmation is an end of all ſtrife. Perjury. What it is to forſweare. Forſwearing, Heb. 6.16. when wittingly and willingly a man deceiveth by an oath, or keepeth not a lawfull oath. For, To forſweare, is either to ſweare that which is falſe; as, that thou art not guilty of murder, when thou haſt ſlaughtered a man: or not to performe a thing lawfully ſworne. An idolatrous oath. An idolatrous oath, which is taken by another beſides the true God. An oath of an unlawfull thing. An oath made of an unlawfull thing: as was Herods, to performe whatſoever Herodias daughter ſhould aske. A raſh oath. A raſh oath, made of lightneſſe; that is, without any neceſſity, or on great cauſe. And hereof ſpeake thoſe places which forbid ſwearing, Mat. 5. & 23. and James 5. But the doctrine concerning Oathes is more largely amplified in the two queſtions next enſuing in the Catechiſme.

ON THE 43. SABBATH.Queſt. 101. May a man ſweare alſo religiouſly and lawfully by the name of God?

Anſw. He may; when as either the Magiſtrate exacteth it, or otherwiſe neceſſity requireth by this meanes the faith and truth of any man or thing to be ratified and eſtabliſhed, whereby both the glory of God may be advanced, and the ſafety of others procured. For this kind of ſwearing is ordered by Gods wordDeut. 16.13. & 10.20. Eſay 48.1. Heb. 6.16., and therefore was well uſed of the Fathers both in the Old and New TeſtamentGen. 21.24. & 31.53. Joſh. 9.15. 1. Sam. 24.22. 2. Sam. 3.35. 1. King. 1.29. Ro. 1.9. &. 9.1. 2 Cor. 1.23..

Queſt. 102. Is it lawfull to ſweare by Saints or other creatures?

Anſw. No. For a lawfull oath is an invocation of God, whereby we deſire that he, as the onely ſearcher of hearts, beare witneſſe unto the truth, and puniſh the ſwearer, if he wittingly ſweare falſly1 Cor. 1.23. Rom. 9.1.. But this honour agreeth to no creatureMat. 5.34, 35, 36. James 5.12..

The Explication.

In theſe two queſtions the doctrine touching ſwearing is expounded and ſet downe at large.

OF AN OATH, OR SWEARING. The chiefe queſtions concerning an oath or ſwearing, are, 1. What an oath is. 2. By whom we are to ſweare. 3. Whether a Chriſtian may ſweare. 4. Of what things we muſt ſweare. 5. Whether all oathes are to be kept.

The three laſt appertaine to the declaration of the 101. Queſtion of the Catechiſme: the two former belong to the declaration and unfolding of the 102. Queſtion.

1. What an oath is.

AN oath is oftentimes underſtood and taken in Scripture for the whole worſhip of God: The word Oath ſignifieth, 1. Gods whole worſhip. Deut. 10.10. Eſa. 19.18. & 45.23. & 65.16. Jerem. 12.16. as it is ſaid of the worſhip of God in the Old Teſtament; Thou ſhalt ſweare by his name. In that day ſhall five Cities in the Land of Egypt ſpeake the language of Canaan, and ſhall ſweare by the Lord of Hoaſts. Every knee ſhall bow unto me, and every tongue ſhall ſweare by me. And of the worſhip of God in the New Teſtament: He that ſhall bleſſe in the earth, ſhall bleſſe himſelfe in the true God, and he that ſweareth in the earth, ſhall ſweare by the true God. If they will learne the waies of my people, to ſweare by my Name; then ſhall they be built in the middeſt of my people. The reaſon is, becauſe by whom we ſweare,2. An eſpeciall invocating of God to give witneſſe to the truth, and puniſh the wi full fa ſe. ſwearer. 2 Cor. 1.23. the ſame we profeſſe to account for God. But properly an oath is an Invocating on God, whereby is deſired that God, who is the viewer of the hearts, would give teſtimony unto the truth, and puniſh him that ſweareth, if wittingly he deceive. So doth the Catechiſme define it, and the definition is deſumed or borrowed from that forme of ſwearing which the Apoſtle uſeth: I call God for a record unto my ſoule, that to ſpare you, I came not as yet unto Corinthus. It is ſaid in the definition, that God would give teſtimony; namely, by ſaving and doing good to him that ſweareth, if he ſweare aright: but by puniſhing and deſtroying him, if he wittingly deceive. For an Oath was ordained by God, that it might be the bond of truth between men, and a teſtimony or record that God is the Author and defender of the truth.

2. By whom we muſt ſweare.

WEe muſt ſweare by the name of the onely true God:Five cauſes why we muſt ſweare by God alone, Gods Commandement. Deut. 10.20. Becauſe God hath commanded us to ſweare by him onely, as he alone is to be feared and worſhipped. Thou ſhalt feare the Lord thy God, thou ſhalt ſerve him, and thou ſhalt cleave unto him, and ſhalt ſweare by his name. Gods prohibition of ſwearing by any other beſides himſelfe. God expreſly forbiddeth, that we ſweare by any other name: Ye ſhall make no mention of the name of other gods. Becauſe an Oath is a kind of invocation, which invocation is due to God only. God will have invocation to be uſed to himſelfe onely, and he condemneth ſuch as in their oathes joyne the creatures with God. Now an Oath is a kinde of invocation of God, as appeareth out of the definition thereof. Becauſe God only is the viewer of hearts. An Oath doth give and aſcribe unto him by whom we ſweare, the inſpection and viewing of hearts, infinite wiſdome, and knowledge of all things, preſence in all places, &c. (And indeed, infinite wiſdome, and the ſearching of hearts is required in him by whom we ſweare, becauſe in oathes we treat not of manifeſt matters, or whereof there is good evidence; but of hidden and uncertaine difficulties, and in which he onely can judge whether men deceive who is the beholder of hearts.) But God alone is the ſearcher of hearts, omniſcient, and every where preſent. Hence iſſueth a proofe that Chriſt is true God, and that we are to ſweare by him;John 2.24, 25. 1 Cor. 2.10. Becauſe he knoweth all men, and hath no need that any ſhould teſtifie of man: for he knoweth what is in man. So alſo is it ſaid of the holy Ghoſt, The ſpirit ſearcheth all things. Becauſe God alone is omnipotent, and executor of puniſhment. By whom we ſweare, unto him we give and aſcribe the execution of puniſhment, and unto him we attribute omnipotency, as whereby he muſt maintaine the truth, and puniſh him that lyeth. But God alone is omnipotent and executor of puniſhment:Mat. 10.28. Feare ye not them which kill the body, but are not able to kill the ſoule: but rather feare him which is able to deſtroy both body and ſoule in hell. Men cannot be revengers of perjury, becauſe ſuch as ſweare falſely eſcape the judgement of men, ſeeing men are not the intelligencers of mens hearts, to ſee whether they who ſweare, deceive or no; or becauſe perjured perſons are ſometimes mightier then that they may be drawne to puniſhment by men. Hence followeth it, that ſuch oathes that are ſworne by Saints or other creatures are Idolatrous, and forbidden of God.

Object.Gen. 41.15. But Joſeph ſware by the life of Pharaoh: Therefore it is lawfull to ſweare alſo by man or creatures. Anſ. Some grant that he ſinned in ſo doing, namely, that he erred, following the cuſtome of the Gentiles, who were wont to ſweare by Kings, that thereby he might keep cloſe from his brethren who he was: but we may make anſwer othewiſe alſo; namely, that it was not properly an Oath, but only an aſſeveration made for to ſhew the evidence of the thing, comparing it with a thing which was certaine and evident: ſo that the tenure and meaning of ſuch aſſeveration is, that thoſe things which are avouched, are as certaine, as that man certainely liveth, whom he aſſevereth to live; namely, as being knowne, and yet living: or ſo certaine as he, who aſſevereth, certainely wiſheth that man to live, whom he nameth. So alſo ſhall the meaning of Joſeph's aſſeveration be, As Pharaoh liveth; that is, as truely as Pharaoh liveth, or is in ſafety, or as truely as I wiſh him to live, and to be in ſafety, ſo truly ſay I theſe things. The ſame ſenſe and meaning is to be rendred of the like aſſeverations: as the aſſeveration of Hannah, 1 Sam. 1.26. & 17.55. & 20.3.25.26. As thy ſoule liveth my Lord, namely Ely: and of Abner, As thy ſoule liveth O King, meaning Saul: and of David, As the Lord liveth, and as thy ſoule liveth, ſpeaking to Jonathan: And of Abigail, As the Lord liveth, and as thy ſoule liveth, ſpeaking to David.

3. Whether a Chriſtian may ſweare, or take a right and lawfull oath.

Foure cauſes why we may take a lawfull oath.THat a Chriſtian may without breach of piety ſwear by the name of God; namely, if the Magiſtrate exact an oath at his hands, or otherwiſe if neceſſity ſo require, is here proved by foure arguments: Gods glory.That Gods glory may thereby be advanced: For truth, and the manifeſtation thereof, is a thing glorious unto God. Mans ſafety.That the ſafety of others may thereby be procured: For our ſafety conſiſteth in the truth, eſpecially in that heavenly truth. Authority of Gods word.Becauſe a lawfull oath is authoriſed by Gods word. Example of the ancient Church. Exception of Anabaptiſts and the refutation thereof.Becauſe it hath been heretofore rightly taken by the Saints of God. Here the Anabaptiſts except againſt us; ſaying, that of ancient it was lawfull for the Fathers in the Old Teſtament under the Law to ſweare, but it is prohibited us in the New Teſtament. Therefore to the former reaſons we are to adde theſe for proofe of the contrary unto their opinion. Chriſts ratification of it in the New Teſtament. Mat. 5.17.Chriſt ſaith, I am not come to deſtroy the Law, but to fulfill it. Now he ſpeaketh this of the Morall Law, whereunto an oath belongeth. Therefore the taking of an oath was not repealed by Chriſt. It is a part of Gods Morall worſhip.The Morall worſhip of God is perpetuall. But a lawfull oath is a part of the Morall worſhip of God, for it is an invocating of God. Therefore it is perpetuall. The Prophets call it ſo. Eſay 65.16.The Prophets deſcribing the worſhip of the new Church, terme it a ſwearing by the name of God. He that ſweareth in the earth ſhall ſweare by the true God. Therefore the new Church may ſweare by the name of the true God. It is a ſeale of faith and truth, and a deciding of debates. Heb. 6.16.The confirming of faith and truth, and the deciding of debates is profitable, lawfull and neceſſary for Church and Commonwealth, and glorious unto God. But an oath is a confirmation of faith and truth, and a deciding of debates: An oath for confirmation is an end of all ſtrife. Therefore an oath is not onely lawfull for Chriſtians, but alſo neceſſary. Example of Chriſt and the Saints in the New Teſtament. Mat. 5.18. Rom. 1.9. Rom. 9.1. 2 Cor. 1.23. Phil. 1.8. 1 Theſ. 2.10.We have herein the example of Chriſt and the Saints in the New Teſtament. For, Chriſt himſelfe not once, but often uſed a forme of ſwearing for confirmation of his doctrine; Verily, Verily, I ſay unto you: And Paul in the ſame caſe often interpoſeth an oath: God is my witneſſe, whom I ſerve in my ſpirit, in the Goſpell of his Son, that &c. I ſay the truth in Chriſt, I lye not, my conſcience bearing me witneſſe in the holy Ghoſt. I call God for a record upon my ſoule, &c. God is my record, how I long after you all. Ye are witneſſes, and God alſo, how holily, and juſtly, and unblameably we behaved our ſelves among you. Theſe, and the like arguments and examples do ſufficiently ſhew, that doubtleſſe, To ſweare lawfully, is granted unto Chriſtians, even now alſo in the new Covenant.

The Anabaptiſts object againſt us that ſaying of Chriſt: Object. But I ſay unto you, Mat. 5.34, 35, 36, 37. Sweare not at all: neither by heaven, for it is the throne of God; nor yet by the earth, for it is his foot-ſtoole; neither by Jeruſalem, for it is the city of the great King; neither ſhalt thou ſweare by thine head, for thou canſt not make one haire white or black. But let your communication be, Yea, Yea; Nay, Nay. For whatſoever is more then theſe, cometh of evill. James 5.12. And that of James: Before all things, my brethren, ſweare not, neither by heaven, nor by earth, nor by any other oath: but let your Yea, be Yea; and your Nay, Nay; leſt ye fall into condemnation.

Anſw. That by thoſe places alledged, not all oathes, but raſh and unneceſſary oathes are forbidden, is manifeſt both by conference of other places and examples of the Old and new Teſtement, and eſpecially by the purpoſe and ſcope of Chriſt; who, freeing the true meaning and ſentence of the law from the corruptions of the Phariſees,Two ſorts of oathes. 1. Direct. 2. Indirect. Both theſe oathes are here forbidden. and taxing their hypocriſie, ſheweth, that by the third Commandment is condemned not onely all perjury, but alſo all raſh oathes, ſuperfluous and unneceſſary: and in them not only thoſe that are direct oathes, in which the name it ſelfe of God is expreſſed; but alſo indirect or oblique oathes, in which the name of God is underſtood, being diſſembled and cloaked by uttering in place thereof the names of creatures. For ſuch kind of oathes were then commonly uſed in ordinary and dayly ſpeech: and hypocrites,A twofold profaneneſſe iſſuing out of the Phariſees accuſtomed ſwearing by creatures. who did exerciſe thoſe indirect or oblique formes of ſwearing, By the Temple, By the Altar, By Heaven, &c. excuſed them, 1. As if, ſwearing on this wiſe, they profaned not the name of God, inaſmuch as they expreſſed not the name of God in their oath. 2. As if they were not perjured and forſworne, if when they expreſſed not the name of God in their oath, they afterwards brake their faith and oath given in that indirect forme of ſwearing: But 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. Ʋnlawfull 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 provoke him to puniſh thee in that thou art a perjured perſon: Hee that ſweareth to his owne hinderance, and changeth not, ſhall never be moved. Whoſoever voweth a vow unto the Lord, Pſal. 15.4, 5. Numb. 30.3. or ſweareth an oath to binde himſelfe by bond, hee ſhall not breake his promiſe, but ſhall doe according to all that proceedeth out of his mouth. But oaths that are made of unlawfull things, either by an errour, or by ignorance, or through infirmity, or againſt the conſcience, it is ſin to keep them. And therefore ſuch oathes are to be retracted, and re-called by repenting and ſurceaſing a wicked purpoſe; not to be continued by perſiſting and practiſing it, leſt we adde thereby ſins unto ſins. In the Lords eyes a vile perſon is contemned, Pſal. 15.6. hee that ſweareth to his owne hinderance, and changeth not. For, hee that keepeth an oath made of unlawfull things, heapeth ſin upon ſin, both in that he ſware amiſſe, and ſo hath a will to ſin; and alſo in that hee endeavoureth to doe that which he ſware amiſſe, and ſo confirmeth that will of ſinning by an oath: according to the common rule, Ill ſworne, and worſe kept; for, what things God forbiddeth, thoſe things he will not have men, either ſworn or unſworn, to performe: and what he forbiddeth us to will, or promiſe, or ſwear; ſo much the more doth he forbid us to doe the ſame, how much the more grievous a thing it is to doe them, than to will or promiſe them. They therefore who keep that which they have ill ſworne, heap ſin upon ſin; as did Herod, putting John Baptiſt to death by pretence of keeping his oath: And likewiſe ſuch as keep Monaſticall vowes, whereby they have ſworne Idolatry, and impious ſingle living. Neither is this argument of any force; An oath is neceſſary to be kept. But they have ſwor theſe things: therefore they muſt needs keep them: For the Major is true of a lawfull oath. But an oath, which is made of a thing forbidden by God, is not to be kept: becauſe it is not a lawfull oath; which alſo is amended and corrected by repenting thereof, and by deſiſting from an evill purpoſe, not by perſiſting: therein, or by performing it: according as it is ſaid; Let him that ſtole ſteale no more: and according to the example and doctrine of David, Epheſ. 4.22. who ſweareth that he will deſtroy. Nabal, together with his family, ſaying; So, and more doe God unto the enemies of David: for ſurely I will not leave of all that he hath, 1 Sam. 25.22. by the dawning of the day, any that piſſeth against the wall. But after hee had heard Abigail ſpeake, hee giveth thankes to God, that the executing and fulfilling of his oath was hindered by her, and confirmeth by a new oath, that this is Gods bleſſing and benefit: ſaying, Bleſſed be the Lord God of Iſrael, Verſ. 32, 33, 34. which ſent thee this day to meet mee, and bleſſed be thy counſels, and bleſſed be thou, which haſt kept mee this day from coming to ſhed bloud, and that mine hand hath not ſaved mee. For indeed, as the Lord God of Iſrael liveth, who hath kept mee back from hurting thee, &c. Object. 1. He that ſweareth to doe a thing, which is in his power to doe, and yet doth it not, maketh God witneſſe of a lie. But hee that ſweareth to make a ſlaughter, ſweareth that which is in his power to doe: Therefore hee which ſweareth to ſlay, and doth it not, maketh God witneſſe of a lie; and God may not be made witneſſe of a lie: Therefore ſworne ſlaughter muſt be executed Anſw. The Major is true, if it be underſtood of a thing, which both is in our power; and is alſo lawfull: but it is falſe, if we underſtand it of any thing, which being in our power, is unlawfull. He that ſweareth indeed ought that is lawfull, and is in his power, and doth it not, maketh God witneſſe of a lie: but if it be an evill thing which he ſweareth, the recalling thereof is better than the keeping. For an unlawfull oath being broken, maketh not God witneſſe of a lie, becauſe the revoking of it is good, as appeareth in the revoking of that oath which David had made to deſtroy Nabal with all his houſhold. Object. 2. The oath of peace which was made to the Gibeonites, Joſh. 9.15. was againſt the Commandement of God: It is lawfull therefore to keep an oath made of things unlawfull. Anſw. 1. We deny the Antecedent, namely, that that oath of peace was unlawfull, and againſt the Commandement of God: For they were not excluded from peace, if any of thoſe Nations, which God had commanded to be deſtroyed, did aske peace of the Iſraelites, and did imbrace their religion. Now the Gibeonites deſired peace, and are adjudged to ſerve the Tabernacle for wood-cleavers, and drawers of water perpetually. Therefore the peace which was promiſed them, albeit it was obtained by fraud and guile, yet was it not repugnant to Gods Commandement. 2. In this Reaſon is a fallacy of alledging a falſe cauſe. The Iſraelites doe not therefore keep this oath, as that they were bound thereby, becauſe they ſware it, being deceived, and thinking the Gibeonites to have bin of another countrey: but, 1. For avoiding of offence, whereby the Name of God might be diſgraced among the Heathen,Two cauſes why the Iſrae ites kept their oath made to the Gibeonites. if the Jewes had not kept their oath. 2. Becauſe it was lawfull and juſt to ſave them, which deſired peace, and imbraced their religion, although no oath had been made at all.

Out of thoſe things which have been ſpoken, concerning the keeping of lawfull oathes, anſwer is made unto this Queſtion; Whether oathes extorted from men againſt their wils are to be kept. Extorted oathes are to be kept, if they containe nothing in them that is unlawfull, or, if they have the fore alledged conditions, although they be unprofitable and hurtfull to us. But unto wicked oathes no man ought to be forced: neither verily ſhould wicked oathes be extorted by any tortures from us, but wee muſt chooſe to die rather. But if any wicked and impious oathes be made, through feare or infirmity againſt our conſcience, thoſe doe not binde, and are to be re called; becauſe, what is impious to be done, that is impious to be ſworne, neither is one ſin to be heaped on another. Now, extorted oathes, that are not impious, which are made of things lawfull and poſſible, though hurtfull and hard are doubtleſſe to be kept; but if any impoſſibility afterwards happen, they binde not at all. If otherwiſe there happen no impoſſibility afterwards, they are doubtleſſe to be kept, becauſe thou art bound by Gods Law to chooſe the leſſer evill. If it be juſt to doe, which thou through conſtraint haſt promiſed, it is juſt alſo for thee to promiſe by oath to doe it. For what we may lawfully doe, the ſame alſo wee may lawfully promiſe by an oath to doe: As, if a man, 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 maintainedTitus 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 aſſembliesPſal. 40.10, 11. & 68.26. Acts 2.42, 46., heare the Word of God diligently1 Tim 4 13. 1 Cor. 14.29., uſe the Sacraments1 Corinth. 11.33., joyn my praiers with the common praiers of the aſſembly1 Tim. 2.1, 2, 3, 8. 1 Corinth. 14.16., and beſtow ſomething, according to my ability, on the poore1 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 SabbathEſay 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 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, 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,L 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. Ye 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 why the ceremoniall law belongeth not unto us, are eſpecially theſe: 1. One part of this law of ſanctifying the Sabbath is ceremoniall. Col. 2.16. 2. Paul ſaith, Let no man condemne you in respect of an holy day. 3. The Apoſtles themſelves did change the Sabbath of the ſeventh day. 4. From the end or purpoſe of the law. It was a type of things that were to be fulfilled by Chriſt; namely, of ſanctification: and every type muſt give place to the thing thereby ſignified. Likewiſe, it was a ſevering, or diſtinguiſhing the Jewes from other Nations: but this ſevering and diſtinction was taken away by Chriſt.

Object. 3. The Lord ſaith of the Sabbath day: Exod. 31.27. It is a ſigne between me and the children of Iſrael for ever, and an everlaſting covenant: Therefore the Sabbath of the ſeventh day is never to be aboliſhed. Anſ. 1. The ceremoniall Sabbath was perpetuall untill Chriſts coming, who is the end of ceremonies. 2. The Sabbath is eternall, as concerning the thing ſignified, which is a ceaſing from ſins, and a reſt in God: for in this ſenſe are all the types of the old Teſtament eternall: even the kingdome of David alſo: which yet was overthrown before the coming of the Meſſias.

Object. 4. Wee grant the Moſaicall ceremonies to be changeable, yet it followeth not thereof, Look the queſtion concerning the abrogating of the Law. Ob. 1. Pag. 2. that the lawes which were made before Moſes time are changeable: in the number whereof alſo is the keeping of the Sabbath day. Anſw. The ceremonies which were ordained of God before Moſes, are alſo changeable; becauſe they were types of the benefits of the Meſsias to come, and therefore are by his coming aboliſhed, as circumciſion which was given unto Abraham, as alſo the ſacrifices which were preſcribed unto our firſt Parents.

Object. 5. The lawes which were given of God before the fall, are not types of the benefits of the Meſsias, and binde all mankinde for ever: for then was not given as yet the promiſe of the Meſsias, and there was one and the ſame condition of all mankind: But the Sabbath of the ſeventh day was ordained by God, as ſoon as the creation of the world was finiſhed, before the fall of mankinde: Therefore it is univerſall and perpetuall. Anſ. The Major propoſition is true concerning the morall law, the notions whereof were imprinted in mans mind at the firſt creation: but it is not true as touching the ceremony or obſerving of the ſeventh day, as which after the fall was made a type of the benefits of the Meſsias in the Moſaicall law; and therefore, in like manner as other ceremonies which were either then, or before inſtituted, it became ſubject to mutation and change by the coming of the Meſsias. For, God would not have the ſhadowes of things to continue or remain, the things themſelves being once come and exhibited. Wherefore albeit wee grant that the exerciſes of divine worſhip were to have been kept on the ſeventh day, according to the commandement and preſcript of the Decalogue, as well if men had never ſinned, as now after they ſinned: yet notwithſtanding, ſeeing God hath enrolled this ceremony amongſt the ſhadowes of the Meſsias to come, he hath, by this new law enacted by Moſes, made it changeable together with other ceremonies.

Object. 6. The cauſe of the law being perpetuall, doth make the law it ſelfe alſo perpetuall. The memory and celebration of the creation, and the meditation on the workes of God is a perpetuall cauſe of the Sabbath: Therefore the Sabbath is perpetuall, yea even after Chriſts coming. Anſ. A law is made perpetuall or unchangeable by reaſon of an unchangeable cauſe, that is, if that cauſe it, and doe neceſſarily or perpetually require this law as an effect or meane: but not, if at other times, that end may be better come unto by other meanes, or if the Law-giver may as well obtaine the ſame end by another law. In like manner, ſeeing alſo this law of ſanctifying the Sabbath of the ſeventh day being repealed and aboliſhed, we may nevertheleſſe godlily and holily by other meanes meditate on Gods workes, it followeth not that this law of the ceremoniall Sabbath is perpetuall, although the memory and celebration of Gods creation and works ought to be perpetuall: and therefore hath the Church by common conſent, according to Chriſtian liberty, well changed this ceremony of obſerving the ſeventh day, being taken away by Chriſt, and hath ſubſtituted in the place of the ſeventh day, the firſt day of the week: yet ſo, that there is obſerved no difference of daies; which is utterly forbidden in the Church, ſeeing one day is not holier than another.

The Anabaptiſts alſo againſt the obſervation of the firſt day of the week,Objecti. againſt the obſerving of Sunday or the Lords day. Col. 2.16. Galat. 4.10. Rom. 14.6. or the Lords day, oppoſe thoſe ſayings of Scripture, which forbid the putting of difference between daies and daies in the new Teſtament. Let no man condemne you in reſpect of an holy day. Yee obſerve daies, and months, and times, and yeares. Hee that obſerveth the day, obſerveth it to the Lord: and he that obſerveth not the day, obſerveth it not to the Lord. Therefore (ſay they) the obſervation of the firſt day of the week, or the Lords day, is no leſſe in theſe places reproved, than the ſolemnizing of the Sabbath. Anſ. We anſwer to the Antecedent, that a putting difference between dayes and dayes is indeed forbidden amongſt Chriſtians, but not ſimply or wholly, but on this wiſe; namely, if it be done with an opinion of ceremonious worſhip or neceſſity. Now the firſt day of the week, or the Lords day, is not ſo obſerved by the Church, For there is a double difference between the Chriſtian obſerving of the Lords day, and the Jewiſh obſerving of the Sabbath or ſeventh day.A double difference between the Chriſtian obſerving of the Lords day, and the Jewiſh obſerving of the Sabbath. For, 1. It was not lawfull for the Jewes to change the Sabbath, or to omit it, as being a part of ceremoniall worſhip: and this they might not doe, by reaſon of the expreſſe commandement of God to the contrary. But the Chriſtian Church, retaining ſtill her liberty, allotteth the firſt day unto the Miniſtery, without adjoyning any opinion of neceſſity, or worſhip. 2. The old ceremoniall Sabbath, was in the old Teſtament a type of things to be fulfilled by Chriſt: but in the new Teſtament that ſignification ceaſeth, and there is had regard only of order and comelineſſe, without which there could be either no Miniſtery, or, at leaſt wiſe, no well ordered Miniſtery in the Church.

3. The cauſes for which the Sabbath day was inſtituted.

THe finall cauſes or ends for which the Sabbath day was inſtituted, are theſe: For publike ſervice and worſhip of God in the Church.The publike ſervice and worſhip of God in the Church, exerciſe of prayers, confeſſion and obedience, in which conſiſteth the ſtudy of the knowledge of 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 inſtituted of God, or is altered or changed in them; or when ſome are excluded from the Sacraments, which ſhould be admitted; or are admitted, which ſhould by Gods ordinance be driven from them, or when the people is not inſtructed concerning the right and lawfull uſe of them.

3. Diligently to learne the doctrine of the Church: that is, daily to frequent the publike aſſemblies of the Church,III. Vertue. and there attentively to give eare unto the heavenly doctrine plainly opened and delivered, and diligently to meditate after thereon, and examine it: but eſpecially to ſpend thoſe daies which are deputed unto the miniſtery and ſervice of God, in reading, meditation, and in diſcourſing of divine matters. Theſe things are made manifeſt by the nature and neceſſary dependency of correlatives. For if God will have ſome to be diligent teachers on the Sabbath, he will alſo have ſome to be diligent hearers and learners of this doctrine on the Sabbath. And the ſtudy of learning is not without private meditation: Therefore have the men of Beroea their commendation,Acts 17.11. thus; They received the word with all readineſſe, and ſearched the Scriptures daily, whether thoſe things were ſo. But unto them eſpecially is the ſtudy of knowing the doctrine of God enjoyned, who either ſerve, or hereafter are to ſerve and miniſter unto the Church. Give attendance to reading, to exhortation, and to doctrine. 1 Tim. 4.13. 1 Tim. 3.6. 2 Tim. 2.24, 25. The contrary vices. And Paul will have the Miniſter of the Church to be fit and able to inſtruct, and to refute the adverſaries. Unto the ſtudy of learning the doctrine, is repugnant: 1. A contempt and neglect of the doctrine; that is, either not to afford our preſence in ſacred aſſemblies, when there is no juſt cauſe to hinder us, and to buſie our ſelves in ſuch works on the Sabbath day, as might have been deferred, or not to give eare and attendance to Sermons and the preaching of Gods Word: or not to meditate, conſider, and examine the doctrine of the Church. 2. A neglect of learning the doctrine in Miniſters, or in them who of God are called to the ſtudy of learning, and either are one day to ſerve for the propagation of the doctrine, or have greater occaſion and ability of learning it than others have. To whomſoever much is given, of him ſhall be much required, Luke 12.48. &c. 3. Curioſity, which is a deſire and ſtudy of knowing or hearing thoſe things which God hath not revealed, unneceſſary, ſtrange, and vain.Prov. 25.27. Sirac. 3.22, 23. To ſearch their own glory, is not glory. Seek not out the things that are too hard for thee, neither ſearch the things raſhly, which are too mighty for thee. But what God hath commanded thee, thinke upon that with reverence. Hereof S. Paul ſpeaketh, 1 Tim. 4.7.2 Tim. 2.23. 2 Tim. 4.3. Tit. 3.9.

4. To uſe the Sacraments according to Gods inſtitution. The firſt day of the week, the Diſciples being come together to break bread, IV. Vertue. Acts 20.7. Paul preached unto them, &c. So God commanded the Paſſeover to be celebrated in a ſolemne aſſembly of the people, and unto other holy daies and Sabbaths he aſſigned certaine ſacrifices. And in like manner God will, that as his doctrine ſhould be heard, ſo alſo the right and lawfull uſe of his Sacraments ſhould be ſeen and be held in the publike meetings and aſſemblies of the Church: becauſe God will have both theſe to be marks, whereby his Church may be known and diſcerned from other ſects and peoples. Againe, as the Word, ſo alſo the Sacraments are an inſtrument or exerciſe to ſtirre and maintaine in us faith and godlineſſe. They are alſo a publike profeſſion of our faith and thankfulneſs towards God, and a part of Gods publike worſhip in the Church: Therefore the uſe of them is moſt agreeable and fit for the Sabbath day. Unto the right uſe of the Sacraments is contrary:The contrary vices. 1. The omitting and contempt thereof. 2. The profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained. 3. A ſuperſtitious uſing of them, when as ſalvation and the grace of God is tyed to the obſervation of the rites and ceremonies; or when they are uſed to ſuch ends, as God hath not appointed. The uncircumciſed man-child ſhall be cut off from his people.Gen. 17.14. Eſay. 66.3. He that killeth a bullock, is as if he ſlew a man: He that ſacrificeth a ſheep, as if hee cut of a dogs necke, &c.

5. Publike invocation on God, V. Vertue. whereby we joyn our confeſſion, thankſgiving, prayers, and deſires with the Church. For, God will be invocated not onely privately by every one, but alſo publiquely by the whole Church for Gods glory, and our comfort, that ſo we may the leſſe doubt that God will heare us; ſeeing he hath promiſed to heare not only us, but alſo others, and the whole Church praying for us together with us. For therefore God hath annexed a ſpeciall promiſe unto publique prayers: If two of you ſhall agree on earth upon any thing, whatſoever they ſhall deſire, Mat. 18.19, 20. it ſhall be given them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the middeſt of them. And, giving of thanks, and praiſe unto God, is promiſed to God as a ſpeciall worſhip:Pſal. 22.22. In the middeſt of the Congregation will I praiſe thee: And the ſame is commanded:1 Cor. 14.16. When thou bleſſeſt with the ſpirit, how ſhall he that occupieth the roome of the unlearned ſay, Amen, at thy giving of thankes, ſeeing he knoweth not what thou ſayeſt? I exhort, that firſt of all, ſupplications, prayers, 1 Tim. 2.1. interceſsions, and giving of thanks be made for all men. Now whereas Chriſt elſe-where commandeth, that when a man prayeth, he enter into his chamber, Mat. 9.9. and when he hath ſhut his doore, pray unto his Father which is in ſecret; he by theſe words doth not condemne and forbid publique prayers, but hypocriſie and oſtentation, and feigned godlineſſe: which the words teſtifie which goe before; When thou prayeſt, be not as the Hypocrites. Now hypocriſie is a feigning and oſtentation, or ſhew of godlineſſe. We are here further to obſerve, that in this Commandement is preſcribed the publique invocation of the Church: but that which was in the former third Commandement preſcribed, is the private invocation, which concerneth every particular man. Unto publique prayers is oppoſed, 1. A neglect of the prayers of the Church. The contrary vices. 2. An hypocriticall preſence at them, without any attention and inward devotion. 3. Such a reading or praying as ſerveth not for any edifying of the Church. Thou verily giveſt thankes well, but the other is not edified.

7. Charity and bountifulneſſe towards the poore; that is, to beſtow almes,VI. Vertue. and performe the duties of love and charity towards the needy, thereby to ſanctifie the Sabbath, in ſhewing our obedience, which we yeeld unto the doctrine. Hither appertaineth the Sermon of Chriſt concerning the Sabbath, wherein he declareth againſt the Jews, Whether it be lawfull to do no good on the Sabbath day. And whereas God will have his Sabbath to be kept all our life time; yet will he have examples and teſtimonies thereof to be ſhewed eſpecially on the externall or ceremoniall Sabbath day; that is, at thoſe times which are allotted to the teaching and learning of Gods word. For, if at that time any man ſhew not his deſire of obeying God, when Gods doctrine ſoundeth in his eares, and when God willeth us, ſurceaſing and omitting all other cares, to meditate on godlineſſe and amendment of life; he giveth a token that he will far leſſe doe it at another time. Therefore hath it beene alwaies the cuſtome of the Church, to beſtow almes on the Sabbath day, and to performe the works of charity towards thoſe that are in want.nehem. 8.10. Send part unto them, for whom none is prepared: for this day is holy unto our Lord. The contrary vices. To the beſtowing of almes is repugnant, 1. A neglect or contempt of the poore, and of the workes of charity towards them: as when we doe not, according to our power, ſuccour the poore that ſtand in need of our help. 2. Oſtentation and vaine-glory, in giving our almes,Mat. 6.2. which Chriſt condemneth.

7. The honour of the Miniſtery of the Church, VII. Vertue. or our obedience towards the whole Miniſtery in life, and manners: and this is the Morall Sabbath.Five parts of the honour of the Miniſtery. Now that obedience towards the Miniſtery comprehendeth many things: Reverence. Reverence; that is, an acknowledging of Gods order and will in the ordaining and maintaining of the Miniſtery, and in the gathering of his Church by it: that is, a declaration both in words and deeds of this our acknowledgement and judgement of the Miniſtery.1 Cor. 4.1. Let a man ſo thinke of us, as of the Miniſters of Chriſt, and the diſpoſers of the ſecrets of God. 2 Cor. 5.20. We are Embaſſadours for Chriſt, as if God did beſeech you through us. Love. Love, whereby we gladly frequent divine aſſemblies, and heare and learne the doctrine of the Church, and wiſh well unto the faithfull Miniſters of the Church, not onely in reſpect of that duty of charity, which we owe; but alſo of the Miniſtery, which they diſcharge. How amiable are thy Tabernacles? My ſoule longeth, Pſal. 84.1, 2. yea and fainteth for the courts of the Lord. Pſal. 122.1. I was glad when they ſaid unto me, We will goe into the houſe of the Lord. Obedience. Heb. 13.17. Obedience in thoſe things which are belonging unto the Miniſtery. Obey them that have the over-ſight of you. Hither belong the works of love towards God and our neighbour, even the whole life of a Chriſtian, which is that ſpirituall or morall Sabbath. For to hold and celebrate that ſpirituall Sabbath, is, in the direction and ordering of our life to obey the voice of God, ſpeaking by the Miniſtery of the Church. For God will therefore have the true doctrine to be learned of us, that we may obey it.James 1.22. Be ye doers of the word, and not hearers onely, deceiving your owne ſelves. Thankfulneſſe. Thankefulneſſe, that is, ſuch duties as tend to the preſervation and maintenance of the Miniſtery, Miniſters, and Schooles. For if God will have Miniſters to be in his Church, he will alſo, that every one, according to his ability, help forward and further the maintenance of the Miniſtery, and Schooles of learning, and doe his endeavour, that the Miniſters, Teachers, and Schoole-maſters be honeſtly provided for. For, without the ſtudy and learning of Arts and Sciences, neither can men be made fit to teach, nor the purity and ſincerity of doctrine be upheld and maintained againſt Hereticks. Hither appertaine Moſes Laws of the firſt-borne, of firſt-fruits, of tithes, and ſuch like offerings, which were allotted to the Prieſts and Levites by way of ſtipend, whereby they might ſuſtaine their owne life and their houſhold, that ſo they might wholly be imployed in the Miniſtery. And albeit the circumſtances of theſe Laws are aboliſhed, yet the generall remaineth for ever; becauſe God will have his Miniſtery to be maintained to the end of the world.Deut. 12.19. 1 Cor 9.7. Gal. 6.6. 1 Tim 5.17. Mat. 10.14. Beware that thou forſake not the Levite, as long as thou liveſt upon the earth. Who goeth a warfare any time at his owne coſt? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flocke, and eateth not of the milke of the flocke? Lenity. Lenity and moderation in bearing with ſuch infirmities of the Miniſters, as do not enormouſly or manifeſtly corrupt or hinder the Miniſtery,1 Tim. 5.19. and hurt the Church by offence. Againſt an Elder receive none accuſation, but under two or three witneſſes. To the honour of the Miniſtery of the Church is oppoſed the contempt of the Miniſtery: as when either the Miniſtery of the Church is aboliſhed, or committed to men unworthy or unable, or is denied to be the meanes and inſtrument which God will uſe for the gathering of his Church; likewiſe, when the Miniſters are reproached, when their doctrine is heard, and not obeyed in the ordering of our life, when the works of charity are neglected, when neceſſary maintenance is not allowed the Miniſters, when the defence and protection of them, and other duties of thankfulneſſe are not performed towards them, when the maintenance of Schooles, and Studies, and learning is neglected, when the tolerable defects of the Miniſters are not borne with, and when for ſuch the Miniſtery ſuffereth reproach and contumely. In like manner alſo it is againſt the uſe of the whole Miniſtery, not onely when ſome one privately neglecteth or omitteth the uſe of the Miniſtery; but alſo when one by his commandement and perſwaſion or example, or by ſome other hinderance, calleth away his children, family, or any other from the uſe of the Miniſtery.

OF THE ECCLESIASTICALL MINISTERIE.

WHereas the publique externall worſhip of God, and conſequently the Miniſtery it ſelfe of the Church, and the uſe and honour thereof is in this Commandement authoriſed, as appeareth by that which hath beene already handled; the doctrine concerning the Miniſtery of the Church is here to be examined. The chiefe queſtions thereof are:

1. What the Miniſtery of the Church is. 2. For what end and purpoſe it was inſtituted. 3. What are the degrees of Miniſters. 4. What are the duties and functions of Miniſters. 5. Ʋnto whom the Miniſtery is to be committed.
1. What the Miniſtery of the Church is.

THe Miniſtery of the Church is a function by God ordained of teaching Gods word, and adminiſtring his Sacraments, according to his divine ordinance. The parts then of the Miniſtery of the Church are two: 1. To preach Gods word. 2. Rightly to 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. Ʋnto 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.

ALl divine worſhip was called of the Romans by the name of Ceremony, Dee. 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.

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.

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 Sacrifices, or Sacraments. Sacrifices are ceremonies appointed by God, wherein we offer and performe ſome certaine obedience unto God. Sacraments are Ceremonies inſtituted of God, whereby God teſtifieth and performeth certaine benefits to us. Thoſe Ceremonies, which are ordained by the Church, Ordained by men. are not the worſhip of God, and may be changed by the advice of the Church, if there be good cauſes for the changing and alteration of them.

Caveats to be obſerved by t e Church in inſtituting of Ceremonies.THe Church may and ought to ordaine Ceremonies; becauſe without defining and determining of circumſtances, the Morall worſhip cannot be kept. There are notwithſtanding certaine conditions to be obſerved by the Church, in ordaining Ceremonies; namely, 1. They muſt be ſuch Ceremonies as are not impious, but agreeable to the word of the Lord. 2. They muſt not be ſuperſtitious, ſuch as to which we annex worſhip or merit, or neceſſity, or which are done with offence. 3. They muſt not be too many, nor too toyleſome and burdenſome. 4. They muſt not be idle and unprofitable, but muſt all tend to edifying.

ON THE 39. SABBATH.Queſt. 104. what doth God injoyne us in the fifth Commandement?

Anſw. That we yeeld due honour, love, and faithfulneſſe to our Parents, and ſo to all, who beare rule over us; and ſubmit our ſelves with ſuch obedience, as is meet, to their faithfull commandements and chaſtiſementsEpheſ. 6.1, 2.5. & 5.22. Col. 3.18, 20, 22, 23, 24. Pro. 1.8. & 4.1. & 15.20. & 20.20. Exod. 21.12. Rom. 13.1.: And further alſo, that by our patience we beare and ſuffer their vices and mannersPro. 23.22. Gen. 9.24. 1 Pet. 2.18., ever thinking with our ſelves that God will governe and guide us by their handsEpheſ 6.9. Col. 3.19, 21. Rom. 13.2, 3 Matth. 22.21..

The Explication.

NOw follow the Laws of the ſecond Table of the Decalogue, the obedience whereof doth as well verily reſpect God, as the commandements of the firſt Table, but the works are immediately exerciſed towards men. For the immediate object of the ſecond Table is our neighbour, and the mediate is God. The ſumme of the whole obedience of the ſecond Table Chriſt hath briefly compriſed in theſe words: Thou ſhalt love thy neighbour as thy ſelfe. Matth. 22.39. And he hath laid downe this rule for better underſtanding of the Commandements of this ſecond Table;Marke 7.12. Whatſoever yee would that men ſhould doe unto you, even ſo doe ye unto them: for this is the Law and the Prophets. Of the whole ſecond Table Chriſt alſo pronounceth that,Mat. 22.39. The ſecond Commandement is like unto the firſt; that is, the ſecond Table is like unto the firſt Table; which is thus to be underſtood: 1. As touching the kinde of the chiefe worſhip of God, the ſecond Table is like unto the firſt; and ſo is the ſecond ſaid to be like unto the firſt, in reſpect of the ceremoniall, which are not the chiefe worſhip. 2. As touching the kinds of eternall puniſhment, becauſe the tranſgreſſion of both Tables meriteth eternall puniſhment. 3. As touching the inſeparable coherence of the love of God and our neighbour. For, our neighbour cannot be loved without the love of God: and the love of God is declared and exerciſed by the love of our neighbour.Three cauſes of the neceſsity of obedience unto the ſecond Table. Whence alſo we may gather the cauſes, for which obedience is neceſſarily to be yeelded unto the ſecond Table, ſeeing God no leſſe exacteth it at our hands, then he alſo requireth the obedience of the firſt Table: namely, 1. That in this obedience God himſelfe may be worſhipped, and our love towards him ſhewed and declared by our love towards our neighbour for his ſake. 2. That by the love of our neighbour our conformity with God may appeare. 3. That the ſociety of mankind may be preſerved, which was ordained of God for the celebration and magnifying of his Name. Moreover, this fifth Commandement of honour due to Parents (which Hierome plainly calleth the fifth in order) is placed firſt in the ſecond Table: 1. Becauſe this is the cauſe, the bond, Comment. in Epheſ. 6.2. Two cauſes why this Commandement is placed firſt in the ſecond Table. and ground of the obedience of the reſt of the Commandements following. For if this obedience ſtand, which is of the inferiours towards the ſuperiours, who are thoſe which ought in Gods name to command the obedience of the Commandements that follow; then muſt the obedience towards the reſt of the Commandements neceſſarily follow. 2. Becauſe the Lord annexed a ſpeciall promiſe, and a ſingular bleſſing unto this Commandement; that is, length of life to be heaped on thoſe, who yeeld obedience unto it. And theſe two; namely, the Commandement and the Promiſe, doth this fifth Commandement containe.

The end of the fifth Commandement.Now the Commandement proceedeth thus: Honour thy Father and thy Mother. The end of the Commandement is, the preſervation of civill order, which is the order decreed and appointed by God in the mutuall duties of ſuperiours and inferiours. The ſuperiours are all ſuch, whom God hath ſet over others to rule and defend them. The inferiours are thoſe, whom he hath ſubmitted to the power of others to be ruled and defended by them. The duties of ſuperiours are comprehended by the name of Father and Mother. And our ſuperiours are, 1. Parents themſelves, who bred us.Five ſorts of ſuperiours underſtood by the name of Father and Mother. 2. Tutors and over-ſeers of pupils or young children. 3. Schoole-maſters, Teachers, and Miniſters of the Church. 4. Magiſtrates, high or low. 5. Our Elders. All theſe, or whoſoever elſe rule over us, are underſtood in the name of Parents, and are to be honoured of us; becauſe God giveth them all to us inſtead of Parents, and they diſcharge the duty of Parents, and are as it were Gods Vice-gerents in ruling and governing us, ſubſtituted by God for Parents to us, when the malice of men began to increaſe. Now, Parents rather then other governours are named, and commanded to be honoured:Foure reaſons why Parents rather then other Governours are here commanded to be honoured. 1. Becauſe the Father-like power and government was the firſt amongſt men. 2. Becauſe this is as it were a rule, according to which others are to be compoſed and framed, and God will have ſuperiours beare a Fatherlike mind and affection towards their inferiours. 3. Becauſe it is moſt beloved of all men: ſo that to it, and in regard of it, they eaſily ſubmit themſelves. 4. Becauſe, ſeeing the bond of duty towards Parents is the greateſt, the contempt of them is the more haynous and grievous, which therefore alſo is with greater ſeverity condemned by God.

In this Commandement then is preſcribed the honour not only of Parents, but alſo of all Superiours; and likewiſe the obedience not onely of children, but alſo of all inferiours. Herein alſo are the mutuall duties of both parties commanded. For when God commandeth the duty of inferiours towards ſuperiours, he doth alſo of the contrary command the duties of ſuperiours towards inferiours: and when he commandeth Parents to be honoured, he will withall, that both they be as Parents to us, and alſo behave themſelves as worthy of honour; that is, to doe the duty of Parents: and ſeeing he preſcribeth the duty of Parents, it muſt needs be, that he alſo injoyneth the duties of others who beare rule, whereas they are comprehended under the name of Parents. So alſo he commandeth the duties of children, when he commandeth them to honour their Parents; and therein alſo not onely the duties of children, but of all inferiours alſo, becauſe he will that all ſuperiours be honoured of the inferiours. Hence we eaſily anſwer that objection: Object. God in this Commandement willeth only our Parents to be worſhipped, which is the duty of inferiours: Therefore he commandeth nothing here to ſuperiours. Anſ. I deny the conſequence of this reaſon, and rather by retortion of the argument thus conclude: Becauſe he commandeth Parents to be honoured: Therefore he preſcribeth the duties of ſuperiours. For when he giveth the names to the ſuperiours, he giveth them alſo the thing it ſelfe, or that from whence they have the name: and if God will have them to be honoured, he will alſo have them to doe thoſe things that are worthy of honour. And albeit ſometimes wicked men beare rule; and therefore are unworthy of honour, yet the office is to be diſtinguiſhed from the perſons: and whoſe vice we ought to deteſt, their office we muſt honour, becauſe it is Gods ordinance. Seeing then the ſuperiours are to be honoured in reſpect of their office, it is manifeſt, that ſo far forth onely we muſt yeeld obedience to them, as they paſſe not the bounds of their office.

The promiſe is, That thy dayes may be long in the land which the Lord thy God giveth thee: This promiſe God annexed to this Commandement, 1. That by ſo ſingular a benefit propoſed as a reward, he might the more invite us to the obſerving and keeping hereof. 2. To ſignifie how greatly he eſteemeth that obedience, and how grievouſly he will puniſh thoſe which doe againſt this obedience. 3. To ſignifie how neceſſary this obedience is. For this obedience towards Parents, is a preparing, and a motive cauſe to the whole obedience of the Laws which follow. Saint Paul alledging this promiſe, ſaith, That this fifth Commandement is the firſt Commandement with promiſe; that is,Epheſ. 6.2. with ſpeciall promiſe, or of a certaine particular bleſſing, which God promiſeth to them that performe obedience. And the bleſſing or benefit which he promiſeth, is long life. Object. The firſt Table hath alſo a promiſe adjoyned: Therefore this Commandement is not the firſt with promiſe. Anſ. This Commandement hath a ſpeciall promiſe, the firſt Table hath onely a generall. Object. But long life ſeemeth not to be any bleſsing or benefit by reaſon of the miſery of this life: Therefore it is a fruitleſſe promiſe. Anſ. This cometh but by an accident: For long life is a bleſſing by it ſelfe, though it be joyned with miſery. Repl. 1. A good thing joyned with great evils, is rather to be wiſhed away, then wiſhed for. But long life is joyned with many evils: Therefore that bleſsing, by reaſon of the accidents, ſeemeth rather worthy to be wiſhed away from us, then to be wiſhed to come unto us. Anſw. A good thing is to be wiſhed away from us, if it have accompanying it greater evils. But God promiſeth unto the godly, together with long life, a mitigation of calamities, and, a long fruition of Gods bleſsings even in this life. Moreover, the worſhip and celebrating of God in this life is ſo great a good, that the calamities of this life ought not to enter the balance, or ſtand in compariſon with it. Repl. 2. The wicked alſo and diſobedient are long lived: Therefore long life is not a benefit proper to the godly. Anſw. 1. A generall rule is not overthrowne by the varying of a few examples. For the diſobedient for the moſt part periſh after an evill manner and untimely. The eye that mocketh his Father, let the Ravens of the valley pick it out. Prov. 30.17. Prov. 20.10. He that curſeth his father or his mother, his light ſhall be put out in obſcure darkeneſſe. Anſ. 2. Corporall benefits are beſtowed on the godly for their ſafety and ſalvation; and therefore are tokens and arguments to them of Gods good will towards them: but on the wicked ſuch are beſtowed, partly that they, being thereby called and invited to repentance, may become more excuſeleſſe in Gods judgement; partly, that the godly and elect, which are mingled among the wicked, may enjoy theſe bleſſings. Repl. 3. All godly and obedient children are not long lived: yea, many of them dye ſpeedily. Anſw. 1. Againe, a generall rule is not overthrowne by the varying of a few examples. For the greateſt part of the godly are long lived. 2. Promiſes of corporall bleſſings are underſtood with an exception of chaſtiſement and of the Croſſe. 3. That croſſeth not this promiſe, becauſe unto them their tranſlating into a better life is a moſt ample and large recompence of long life.

Three parts of the obedience of this Commandement.The parts of the obedience of this Commandement are three: 1. The proper vertues of ſuperiours. 2. The proper vertues of inferiours. 3. The vertues common to both.

The proper vertues and defects of ſuperiours diſtinguiſhed according to their duties and functions.

1. THe duties and functions of Parents are,Foure duties of Parents. Mat. 7.9. 1 Tim. 5.10. Epheſ. 6.4. Deut. 4.9. Prov. 13.1. Prov. 19.18. The oppoſite ſins to thoſe former duties of Parents. 1. To cheriſh and nouriſh their children. 2. To defend and protect them from injuries. 3. To inſtruct, or commit them to be inſtructed of others. 4. To rule and governe them by domeſticall diſcipline. The ſame duties belong unto Tutors, who ſucceed in the roome and place of Parents. The ſinnes therefore repugnant to the duties of Parents are: 1. Not to provide and miniſter neceſſary ſuſtenance unto the children, or to bring them up in riot. 2. Not to defend their children againſt injuries, or not to accuſtome them to patience and gentleneſſe, or to offend in a fooliſh over-tender love; for ſome ſmall or no injuries done unto them. 3. Not to inſtruct, or take care that their children be inſtructed, according to their owne, and their childrens ability; or to corrupt them by their evill inſtructions and examples. 4. To bring them up in idleneſſe and licentiouſneſſe of ſinning: not to chaſtiſe their children as neceſſity requireth, or to be too fierce and cruell unto them, beyond their duty, or the degree of the fault committed.

Two duties of Schoole maſters.2. The duties of Schoole-maſters or Teachers, 1. To teach and inſtruct their Schollers faithfully; ſeeing they are in the place of Parents. 2. To rule and governe them by ſcholaſticall diſcipline. Unto the Schoole-maſters and Teachers inſtructions and diſcipline, the ſame vices are contrary, which are unto Parents.

3. The duties of Magiſtrates may be brought and reduced to theſe heads:Foure duties of Magiſtrates. Deut. 1.16. & 17.9. 1. To command the obſerving and keeping of the Decalogue: to wit, that their ſubjects live according to both Tables of the Decalogue, that is, according to the whole Decalogue as concerning externall diſcipline. 2. To execute the Decalogue, or the commandements of the Decalogue; that is, to maintaine the obedience thereof by defending them who obſerve it, and by puniſhing them that tranſgreſſe againſt diſcipline, either in goods, or in name, or in body, or in life. 3. To enact ſome poſitive Laws for maintenance of Civill order,What poſitive Laws are. which otherwiſe would not ſtand. Now Poſitive Laws are a determining and defining of ſuch circumſtances as are neceſſary for maintenance of order and decency in the Common-wealth, and ſerve for the keeping or obedience of the Decalogue. 4. To put alſo theſe their owne Laws in execution. Unto the Magiſtrates duty two extremes are oppoſed:Two oppoſite extremes to thoſe former duties. Slackneſſe or remiſſneſſe. What ſlackneſs is. Slackneſſe or ſlothfulneſſe, which is, either not to require of his ſubjects the diſcipline of the whole Decalogue: or, not to ordaine thoſe things which are required to the preſervation and order of civill ſociety: or, not to defend the innocent againſt injury: or, not to reſtraine: or, to puniſh lightly ſuch as offend againſt the diſcipline of the Decalogue, or againſt the poſitive Laws. Tyranny. What tyranny is. Tyranny: which is, either to command his ſubjects things that are unjuſt: or, to puniſh that which is no ſin, and them who ſinne not: or, to puniſh more grievouſly, then the degree of the fault doth deſerve.

Duties of Lords and Maſters. Epheſ. 6.9. Sirac. 33.23.The duties of Maſters and Lords are, 1. To command ſuch things unto their family as are juſt and poſsible, to preſcribe juſt and lawfull labours, not unlawfull, not unpoſſible, not too burdenſome and unneceſſary. 2. To afford them nouriſhment, and to give them their wages for their labours. 3. To governe them by domeſticall diſcipline. The fodder, the whip, and the burden belong unto the Aſſe; and meat, correction, and worke unto the ſervant.

Oppoſite vices to the three former duties.The ſins and faults of Lords and Maſters are, 1. To permit in their family idle ſlothfulneſſe and licenciouſneſſe. 2. To command unjuſt things and to lay on too grievous burdens. 3. To defraud their ſervants of their meat and wages. 4. To grieve and exaſperate their family though too much rigour and ſeverity.

The duty of Elders.5. The duties of Elders and ſuch as are ſuperior in wiſdome and authority is, to governe and further others by the example of their life, by their counſels and admonitions. Theſe tranſgreſſe againſt their duty and calling,Their defects. 1. Through folly or corrupt counſels. 2. Through lightneſſe of manners, and by their evill example. 3. By neglect of the younger ſort, or other inferiors, whom they ſee to offend, and might by their counſell and authority correct and amend, but doe not.

The vertues proper to inferiours.

5. Parts of the duty of inferiours towards ſuperiours. THe proper duties of inferiours are expreſſed by the name of Honour. For, Honour ſignifieth and comprehendeth, Reverence.1. The Reverence of the inferiours towards the ſuperiours; which is, 1. An acknowledgement of Gods will, who will have ſuch an order to be in the calling and degree of ſuperiours, and doth ordaine the ſame, and adorne and furniſh it with gifts neceſſary. 2. An approbation of this order, and theſe gifts of God. For if we doe not know and acknowledge this order to be good; we will not honour it. 3. A ſubjection and ſubmiſsion unto this order, even for the will and pleaſure of God. 4. An outward declaration of this their judgement and minde in words and deeds, and in ceremonies and geſtures, which differ according to places. But reverence is alſo in the minde; and doth not conſiſt only in outward geſtures. And ſubjection here comprehendeth ſuch obedience as is not conſtrained, but ready and willing. 2. Love.Secondly, Honour ſignifieth a Love which we muſt beare unto them, in reſpect of their calling and office; and this cannot be ſevered from reverence. For whom we love not, them we cannot reverence. 3. Obedience.Thirdly, Honour ſignifieth obedience in all things lawfull and poſsible, which the ſuperiours, according to their office and calling, command: and this obedience muſt be voluntary, even as children rejoyce to doe thoſe things which are gratefull and moſt acceptable unto their Parents. 4. Thankfulneſſ.Fourthly, It ſignifieth thankefulneſſe towards ſuperiours; which requireth that every one, according to his calling and ability, and as occaſion ſerveth, aide and further them. 5. Lenity and tolerance in their ſmall defects.Fiftly, It ſignifieth lenity and equability towards ſuperiours; which is, to beare with thoſe vices of Parents and ſuperiours, which may be borne-with and tolerated without any reproach unto Gods name, or which are not flat repugnant unto his Law. Hereby is eaſily gathered what duties are injoyned to inferiours, and what things agreeable to their duties and callings they owe to every ſort and order of ſuperiours. The inferiors ſinne and tranſgreſſe againſt that honour which they owe unto their ſuperiours, either not accounting of them, as being in that place where God hath placed them; or, yeelding more unto them then may agree unto men: or, hating them, eſpecially for executing their office and duties: or, loving them more then God: or, denying obedience to their juſt and lawfull commandements: or, obeying them in ſhew, or when they command things unjuſt and impious: or, harming them with injuries: or, not ayding them in what things, and by what meanes they may: or, gratifying them flatteringly and unrighteouſly: or, exagitating their infirmities: or, by flattery commending their errours and vices: or, not adviſing them according to their place, with due reverence, of enormous and pernicious faults committed by them.

The vertues common to both ſuperiours and inferiours.

THe common duties unto all, or thoſe vertues which are here preſcribed unto all degrees, both of ſuperiours and inferiours, and the contrary vices whereof are condemned, are: That generall juſtice, which is, obedience,1. General juſtice. according to all Laws that appertaine unto all, in reſpect of every ones vocation and calling. That this is here commanded, is manifeſt, becauſe the ſuperiours muſt require this of their inferiours, and incite them by their example to obey: and inferiours are commanded to obey all juſt ordinances and commandements. Unto this generall juſtice are oppoſed,The contrary vices. 1. All neglects of ſuch duty, as juſt Laws require of every one, either of ſuperiours, or inferiours. 2. All ſtubborneſſe, diſobedience, and ſedition. 3. Making ſhew and ſemblance of obſerving our duty, and eye-ſervice, or hypocriſie.

Particular juſtice. Particular diſtributive juſtice, which keepeth a proportion in diſtributing of offices, rewards, and puniſhments, or which is a vertue giving to every one his own. Now every mans own is ſuch an office, or honour, or reward, as is convenient and fit for him, and belongeth unto him: Give to all men their duty: tribute, Rom. 13.17. The contrary vices. to whom yee owe tribute; cuſtome, to whom cuſtome; feare, to whom feare; honour, to whom ye owe honour. To this is oppoſed, 1. Errour, which taketh away an office from him to whom it is due, and giveth it another, who ſhould not adminiſter it, or to whom it doth not agree. 2. Raſhneſſe, or accepting of perſons, or partiality in diſtributing offices, or in giving honours, or in beſtowing rewards.

Sedulity. Sedulity, (or diligence, or fidelity) which is a vertue in a man well knowing and underſtanding thoſe parts which belong properly unto his own duty and office, examining them, and doing, according to Gods commandement, thoſe things that belong to him, conſtantly, continually, ſtudiouſly, willingly, and cheerefully: likewiſe, containing himſelf, with this endeavour of wel-doing, within the bounds of his own duty and calling, letting paſſe things that appertaine not to his vocation, and ſuch as are unneceſſary: and all to this end principally, as thereby to ſerve God, and his neighbour, and to doe thoſe things which are pleaſing to God, and profitable unto men. Study to be quiet, and to meddle with your owne buſineſſe. He that ruleth, 1 Theſ. 4.11. Rom. 12.8. Epheſ. 6.6. Eccleſ. 9.10. let him doe it with diligence. Serve as the ſervants of Chriſt, doing the will of God from the heart. All that thine hand ſhall finde to doe, doe it with all thy power. But it is to be obſerved, that this vertue is not onely to underſtand what are the parts of a mans duty, but alſo to examine and ſearch, if yet there be ought remaining which he knoweth not to belong unto his duty. For he that knoweth not, muſt ſeek and ſearch, otherwiſe he ſhall nevertheleſſe render an account of neglecting his duty, becauſe his ignorance was purpoſed and voluntary,The contrary vices. which excuſeth not. Ʋnto ſedulity is oppoſed, Negligence. Negligence of ſlothfulneſſe, which either doth not looke after matters, or doth willingly let them paſſe, and performeth the parts of this duty either not willingly, or not entirely, or not diligently. A ſhew of diligence. A ſhew of diligence, which doth his duty, chiefely for his owne glory and commodity ſake. Curioſity. Curioſity, which intrudeth and inſinuateth himſelfe into other mens duties. Arrogancy. Arrogancy, which giveth that unto himſelfe, which he hath not, or boaſteth of that which he hath.

Love of our kindred. Love, or tender affection towards our kindred and neere of bloud, as towards our Parents, Children, and other kinsfolkes. For when God willeth us to honour our Parents, he will alſo that we love them, and that as our Parents: and when he will have them Parents, he will alſo have their children to be loved of them; and that not onely as ſtrangers, but as their children. For, ſeeing God ordaineth the bonds of conjunction betweene men; he alſo alloweth the degrees of love and duties. If there be any that provideth not for his owne, 1 Tim 58. The contrary vices. and namely, for them of his houſhold, he denyeth the faith, and is worſe then an Infidel. Unto love are repugnant, Unnaturalneſſe. Ʋnnaturalneſſe, which either hateth, or doth not affect and love thoſe which are neere of bloud unto him; neither is carefull of their ſafety. Indulgency. Indulgency or cockering; which, for the love of any, either winketh at their ſinnes being pernicious either to themſelves or others, or doth gratifie them in things forbidden of God.

Thankfulneſſe. Thankefulneſſe, which is a vertue conſiſting of truth and juſtice, acknowledging from whom, what, and how great benefits we have received, and have a deſire or willingneſſe to performe and returne for them mutuall labour, or mutual duties, ſuch as are honeſt, and poſſible. He that rewardeth evill for good, evill ſhall not depart from his houſe. Prov. 17.13. The contrary vices. Unto Thankefulneſſe are repugnant, Unthankfulneſs. Ʋnthankefulneſſe, which doth not acknowledge, or doth not confeſſe the author and greatneſſe of the benefit receive, or doth not indeavour to performe mutuall duties. Flattery. Ʋnlawfull gratifying, or paraſite-like flattering.

Gravity. Gravity, which is a vertue, that, on knowledge of a mans calling, and degree, obſerveth that which becometh a mans perſon, and ſheweth a conſtancy, and ſquareneſſe in words, deeds, and geſtures, that thereby we may maintaine our good eſtimation or authority, that our calling be not reproached. For, becauſe God will have ſuperiours to be honoured, he will alſo that they themſelves maintaine their owne honour. Now glory, which is an approbation yeelded us both of our owne conſcience, and of the conſcience of others, judging aright (ſeeing it is a vertue neceſſary both for the glory of God, and for the ſafety and wel-fare of men) is without queſtion to be deſired, ſo that theſe ends be withall reſpected.Prov. 21.1. Eccleſ. 7.3. Sirac. 41.12. Gal. 6.4. Titus 2.7. A good name is to be choſen above great riches. A good name is better then a good oyntment. Have regard to thy name, for that ſhall continue with thee above a thouſand treaſures of gold. Let every man prove his owne worke, and then ſhall he have rejoycing in himſelfe onely, and not in another. Above all things, ſhew thy ſelfe an example of good workes, with uncorrupt doctrine, with gravity, integrity. Unto gravity are contrary,The contrary vices. Levity. Levity, not obſerving ſeemlineſſe, or conveniency, or conſtancy in a mans words, deeds, and geſture, or not having a deſire of retaining his good name and eſtimation. Ambition. Swelling or ambition, which is to lift up himſelfe in reſpect of his owne calling or gifts, and to contemne and neglect others, and to be aſpiring to higher places, and to ſeeke the applauſe and approbation of man, not for any deſire of Gods glory, or of his neighbours ſafety, but onely for an ambitious humour and deſire of preeminence.

Modeſty. Modeſty is a vertue which hath neere affinity with gravity, whereby a man knoweth his owne imbecillity, and, conſidering his place and office wherein he is placed by God, keepeth a meane and conveniency of perſon in opinion and in ſpeech of himſelfe, and in actions, and in behaviour, to this end, that we give no more to our ſelves then becometh us, or defraud others of due reverence; that we ſhew no more glitter or gloriouſneſſe in our apparell, in our behaviour, in our talke, and life, then is needfull; that we ſet not our ſelves before others, or oppreſſe others; but behave our ſelves, according to our ability and capacity, with an acknowledgement of Gods gifts in others, and of our owne defects. Now, as it was ſaid, Modeſty hath an affinity with gravity: For if gravity be not joyned with modeſty, it degenerateth into ambition and ſwelling. If any ſeeme to himſelfe that he is ſomewhat, Gal. 6.3. when he is nothing, he deceiveth himſelfe in his imagination. Humility and modeſty differ in their end: and modeſty is towards men, acknowledging their owne vices, and the gifts that are in others: Humility is towards God. Unto modeſty are repugnant,The contrary vices. Immodeſty. Immodeſty which reteineth not a ſeemely conveniency (befitting both our owne perſon, and them with whom we converſe) in words, deeds, behaviour and apparell. Arrogancy. Arrogancy, which in opinion and ſpeech challengeth more unto himſelfe then his ſtrength will beare, or doth either admire his owne gifts, or vaunt of them without need, or extoll them above meaſure. Counterfeit modeſty. Shew of modeſty, which is, in his admiration of himſelfe, yet to extenuate and debaſe himſelfe, and to be backward in receiving of honours or offices, which a man deſireth, to hunt after his owne praiſe, or an opinion of modeſty.

Equity. Equity, which is a vertue mitigating, upon good cauſe, the rigour of ſtrict juſtice in puniſhing and taxing others offences, patiently bearing with ſome ſuch errours and defects, as do not enormouſly harme the publique ſafety, or the private welfare of our neighbour, and covering and correcting ſuch vices of others, or endeavouring to heale and cure them. For this, by reaſon of mens manifold infirmities, is ſo neceſſary both in ſuperiors, and inferiors towards ſuperiors, that without it, civill ſociety cannot conſiſt. Be ſubject to your Maſters with all feare; 1 Pet. 2.18. not onely to the good and courteous, but alſo to the froward. Hither appertaines the example of the Sonnes of Noah. Gen. 9.23. Likewiſe the Commandement of the moderation and gentleneſſe of Parents towards their children in exerciſing correction and diſcipline.Epheſ. 6.4. Col. 3.21. & 4.1. Fathers provoke not your children to wrath, but bring them up in inſtruction and information of the Lord. Provoke not your children to anger, leſt they be diſcouraged. Ye Maſters, The contrary vices. doe unto your ſervants that which is juſt and equall, knowing that yee alſo have a Maſter in heaven. Unto equity are repugnant, Immoderate rigour. Immoderate and unlawfull rigour, in cenſuring of thoſe that ſinne through infirmity without any enormous harming either of their own ſafety, or others. Slackneſſe. Slackneſſe, not puniſhing or reprehending, according to his place, enormous faults. Soothing. Flattery, which for to curry favour, and for commodities ſake, praiſeth that which is not to be praiſed, or attributeth greater things to one, then are beſeeming for him.

ON THE 40. SABBATH.Queſt. 105. What doth God exact in the ſixth Commandement?

Anſ. That neither in thought, nor in geſture, much leſſe in deed, I reproach, hate, or harme, or kill my neighbour, either by my ſelfe, or by anotherMat. 5.21, 22, & 16.52. Gen. 9.6.: but I caſt away all deſire of revengeEpheſ. 4.26. Rom. 12.19. Mat. 5.25. and 18.35.. Furthermore, that I hurt not my ſelfe, or caſt my ſelfe wittingly into any danger.Rom. 13.14. Coloſ. 2.23. Sirac. 3.27. Mat. 4.7.. Wherefore alſo that murthers might not be committed, he hath armed the Magiſtrate with the ſwordGen. 9.6. Exod. 21.14. Mat. 26.51. Rom. 13.4..

Queſt. 106. But this Commandement ſeemeth to forbid murther only.

Anſ. But in forbidding murther, God doth further teach, that he hateth the root and cauſe of murthers, to wit,Prov. 14.30. Rom. 1.29. envie,1 John 2.11. hatred,James 1.20. Gal. 5.20. and deſire of revenge, and doth account them all for murther1 John 3 15..

Queſt. 107. Is it enough that we kill no man in ſuch ſort as hath beene ſaid?

Anſw. It is not enough. For when God condemneth anger, envy, hatred, he requireth that we love our neighbour as our ſelvesMat. 22.39. and 7.12. Rom. 12.10.: and that we uſe humanityEpheſ. 4.2. Gal. 6.1, 2. Mat. 5.5. Rom. 12.18., lenity, courteſie, patienceLuke 6.36. Mat. 5.7., and mercy towards him1 Pet. 3.8. Col. 3.12., and turne away from him, aſmuch as we may, whatſoever may be hurtfull unto himExod. 23.5.: In a word, that we may be ſo affected in minde, as that we ſticke not to doe good alſo unto our enemiesMat. 5.44, 45. Rom. 12.20..

The Explication.

THe ſcope or end of this Commandement, is the preſervation of the life and ſafety of mens bodies, and of the wel-fare both of our ſelves and others. Here therefore are commanded all things which make for the preſervation of our owne life, and the life of others. Contrariwiſe, here are forbidden all thoſe things which tend to the deſtruction of our life, or the life of others: that is, all wrongfull harming, all deſire of doing harme; yea, and all ſignes of this deſire.

Why murther only is here named.Now in this prohibition is named murther, not that God forbiddeth that alone, but thereby to take away together with the effect the proper cauſes thereof: and under the name of murther, are all ſins which accompany it comprehended, that by ſignifying thus the hainouſneſſe and grievouſneſſe thereof, we may be the more effectually withdrawne and deterred from committing them: according to that rule; When any ſpeciall vertue is commanded, or any ſpeciall vice forbidden, the generall vertues and vices, the cauſes thereof, or whatſoever hath any affinity therewith, is commanded and forbidden. Here is to be proved,Why internall murther is forbidden in this Commandement. That internall things are alſo commanded and forbidden by this Commandement. 2. That the hurting either of our ſelves or others is forbidden. 3. That the defence of our neighbour is commanded. 1. Internall things are commanded and forbidden, 1. Becauſe when the effect is commanded or forbidden, the cauſe is alſo commanded or forbidden. 2. From the ſcope and end of the Commandement: God will not have us to hurt any: therefore he forbiddeth the meanes alſo whereby we may hurt. 3. By the interpretation of Chriſt: Whoſoever is angry with his brother unadviſedly, Mat. 5.21. ſhall be culpable of judgement: Therefore all unjuſt wronging of our neighbour, together with the outward ſlaughter of him, is forbidden; yea, and all the cauſes, occaſions, and ſignes of this harming; as anger, envie, hatred, and deſire of revenge.Why hurting of our ſelves, or others is here alſo forbidden. The hurting, yea, and neglect as well of our ſelves as of others, is forbidden, becauſe the cauſes why God commandeth us to have regard of anothers life, are the ſame in us: 1. The image of God in man, which by us may not be deſtroyed, neither in our ſelves, nor in others. 2. The ſimilitude and likeneſſe of nature, and our originall from our firſt Parents. For as our neighbour is not to be hurt and wronged by us, becauſe he is our fleſh; ſo neither may we violence or hurt our ſelves, becauſe, No man ever hated his owne fleſh. 3. The greatneſſe of the price and ranſome wherewith Chriſt purchaſed all the members of the Church. 4. The conjunction of Chriſts members. And ſeeing theſe cauſes are found in our ſelves alſo, it followeth that by this Law every one is forbidden to hurt or neglect his owne life or body.Why the defence of our neighbour is here commanded. The defence of our neighbour is commanded. For, whereas the Law not onely commandeth us to avoid ſinnes, but alſo to imbrace and practiſe the contrary unto them; it is manifeſt that God here doth not onely forbid us to endanger any mans life and ſafety, but farther alſo commandeth us, as far forth as we may, to defend and preſerve it. Therefore this negative Commandement, Thou ſhalt doe no murther, includeth the affirmative, Thou ſhalt preſerve the life of thy neighbour.

The ſubſtance and ſumme of the Commandement is, That we neither harme by any externall work, either our own life, or the life of an other, or any mans ſafety and wel are of body, either by force, or by deceit, or by neglecting: neither wiſh in affection or will, an impairing thereof, or ſignifie by any tokens any ſuch affection or will; but on the contrary, endeavour to defend and preſerve the ſame to the utmoſt of our power. Wherefore, Thou ſhalt doe no murther, ſignifieth,The meaning of the Commandement. 1. Thou ſhalt not deſire to murther, either thy ſelfe or others: For what God will have not to be done of us, that doth he not grant to be wiſhed or deſired. 2. Neither ſhalt thou intimate or ſignifie any deſire of murthering either thy ſelfe or others: For, the deſire and wiſhing whereof God forbiddeth, he forbiddeth alſo any inkling or ſignification thereof to be given either in words, or behaviour, or countenance. 3. Neither ſhalt thou put this deſire in execution: For, the deſire and ſignification whereof God forbiddeth, he verily much more forbiddeth the practice and execution thereof. The contrary then is, Thou ſhalt love and help thy ſelfe and others, 1. In heart and deſire. 2. In ſignification. 3. In practice and execution. Hence ſpring and ariſe all the vertues of this Commandement, and likewiſe the contrary vices unto them. The vices which are here forbidden, tend to the ruine and deſtruction of men: the vertues that are here commanded, tend to the preſervation of the life or ſafety of men. And the ſafety of men is preſerved, either by not hurting, or by helping them. Two kinds of vertues preſcribed in this Commandement. 1. Not hurting vertues. 2. Helping vertues. Whereby are made two divers kinds of vertues of this Commandement; the former whereof containeth the vertues which tend to the not hurting of mens ſafety: the other compriſeth the vertues which tend to the helping and furthering of mens ſafety. The vertues not hurting the ſafety of men are of three ſo s. For we are ſaid, Not to hurt three waies: to wit, either, being not hurt or provoked, or being provoked, or both waies. In the firſt manner of not hurting, conſiſteth particular juſtice, hurting no man: In the ſecond, Mildneſſe and Equability: In the third, Peaceableneſſe. Againe, the vertues helping and furthering mens ſafety are two-fold. For we are ſaid To help, 1. By repelling evils, dangers, and injuries. 2. By doing good, or bone fitting our ſelves or others. In the firſt manner of helping, conſiſteth Commutative juſtice in puniſhments, Fortitude, and Indignation: In the ſecond, Humanity, Mercy, and Amity.

The vertues not hurting the ſafety of men.

Particular juſtice. PArticular Juſtice not hurting any man, is a vertue which neither by endeavour, nor by neglect hurteth the life or body of any of whom we are not hurt, except God command it. Or, A vertue ſhunning all harmings which are done either by violence, or by deceit, or by neglect of our owne, and others ſafety. This is expreſſed in the words, Thou ſhalt do no murther. Unto particular juſtice hurting no man, is oppoſed, 1. All unlawfull harming of our owne or any others life and body, whether of purpoſe, or of negligence. 2. Remiſſneſſe, when they are not hurt, who are to be hurt, by them unto whom the execution belongeth.

Mildneſſe. Mildneſſe, or placability, or eaſineſſe in forgiving, which is a vertue moderatreſſe and governeſſe of anger, which neither is angry for no cauſe, neither upon a light cauſe: neither, where is cauſe of juſt anger, wiſheth the deſtruction of the perſon that hurteth; but is diſpleaſed onely at the reproach of Gods name, or for unjuſtice, or for the hurt of our neighbour: and admitteth not in minde the deſire of revenging any injury, be it never ſo great; but heartily wiſheth the ſafety and good eſtate of enemies, and il-willers, and endeavoureth to maintaine the ſame according to our ability, and their neceſſity. Or, it is a vertue moderatreſſe and governeſſe of anger, which ſhunneth all unjuſt anger, and doth ſo moderate juſt anger, as that it is not angry beyond meaſure, or paſſeth the bounds and limits by God preſcribed, neither burneth with a deſire of revenge, but pardoneth offences and alſo grievous injuries, even to enemies: ſo that the anger conceived neither aimeth at, nor lighteth on the perſons, but on the vices of offenders; and that with this regard, that it wiſheth the ſafety of them, who moſt heinouſly offend. Bleſſed are the meeke, Mat. 5.5. The contrary vices. for they ſhall inherit the earth. Unto Mildneſſe is repugnant, Remiſſneſſe, when a man is not moved for grievous injuries, nor repreſſeth and puniſheth them, or is too ſlack in forbidding them. 2. Ʋnjuſt or immoderate anger. 3. Deſire of revenge, grudging, hatred and ſpight:

Equity. Equability or equity, which is a vertue of neer affinity with mildneſſe, which is a moderatreſſe of ſtrict juſtice (which equalleth puniſhments with faults) upon good and reaſonable cauſe: as when in reſpect of the crime it ſelfe, or our owne duty, or the publique ſafety, or the private ſafety of them which tranſgreſſe, or for the avoiding of offence, or for any other good cauſe, we yeeld ſomewhat of our right, in puniſhing offences,Gal. 5.1. Phil 4.5. or in puniſhing of injuries. Brethren, if a man be fallen, yee which are ſpirituall, reſtore ſuch a one with the ſpirit of meekeneſſe, conſidering thy ſelfe, leſt thou alſo be tempted. Let your patient minde be knowne unto all men. Unto equability, or equity is repugnant,The contrary vices. Firſt, Immoderate rigour, cruelty and unjuſt ſeverity, when there is had no regard of circumſtances: whereof it is ſaid; Extreme right is extreme wrong. Secondly; Remiſſeneſſe; that is, not to be moved at ſuch things, whereat we ought to be moved: as, when God commandeth, &c. Thirdly, Partiality, and accepting of perſons.

Peaceablenes. Peaceableneſſe, or ſtudy of peace and concord, which is a diligence both in avoiding unneceſſary cauſes and occaſions of offences, diſcords, contentions, and hatreds; and alſo in reconciling thoſe which are offended either with us, or with others: and laſtly, in retaining and keeping of peace, for the retaining where of not to refuſe troubles, and the diſſembling and forbearing of injuries whereby wee have beene harmed, ſo as it be without the reproach of Gods name, and any grievous impairing either of our owne,The contrary vices. or others ſafety. Unto Peaceableneſſe is oppoſed, 1. Turbulency, or quarrelſomeneſſe, giving or taking occaſion of ſtirres, whereunto belong all deſire and delight in contention, back-biting, ſlandering, whiſpering. Here therefore all contentious perſons, back-biters, ſlanderers, and whiſperers are condemned. 2. Remiſſneſſe, when as thou ſo coveteſt to keepe peace, that thou doſt not reſpect Gods glory, neither thine owne and thy neighbours ſafety. This is an unjuſt gratifying.

The vertues helping and furthering mens ſafety.

Commu ative juſtice. COmmutative juſtice in puniſhments, is a vertue obſerving equality of offences and puniſhments, inflicting either equall puniſhments unto the faults, or leſſer, being induced thereto upon good cauſe, according to the reſpect and conſideration to be had of circumſtances in civill judgement, for the maintenance of Gods glory, and for the preſervation of mens ſociety. For when God forbiddeth the ſociety of men to be harmed or impaired, and will have the Magiſtrate to be the maintainer of diſcipline according to the whole Decalogue, he will alſo have them with juſt puniſhments reſtrained, that make any grievous breach of this order. Wherefore a Magiſtrate may offend not onely in cruelty, or unjuſt ſeverity, but alſo in lenity or remiſſneſſe, and in licencing men to hurt and injure others. Becauſe thou haſt let goe out of thy hands a man whom I appointed to die, 1 Kings 20.42. thy life ſhall goe for his life, Levit. 24.17. Numb. 35.31. and thy people for his people. He that killeth any man, he ſhall be put to death. Yee ſhall take no recompence for the life of the murtherer, which is worthy to die: Exod. 21.23. Deut. 24.10. but he ſhall be put to death. Life for life, eye for eye, tooth for tooth. The Fathers ſhall not be put to death for the children, nor the children put to death for the Fathers, but every man ſhall be put to death for his owne ſin. Deut. 19. Thou ſhalt make cities of refuge, that innocent blood be not ſhed within thy Land. Here therefore is commanded, for the defence and ſafegard of mens ſafety, ſevere juſtice, which remitteth not puniſhment without good cauſe, and obſerveth equality od the offence and puniſhment. Whereof it is manifeſt, that this Commandement doth not take away, but ordaine and eſtabliſh the office of the Magiſtrate in puniſhing tranſgreſſors.Rom. 13.4. He is the Miniſter of God, and beareth not the ſword for nought. For when God commandeth a man to be ſlaine, not men now, but God himſelfe putteth him to death by them, unto whom he giveth this in charge. And that the licentiouſneſſe of doing violence or outrage might not grow ſtrong and increaſe, he would have tranſgreſſors to be curbed and kept ſhort by puniſhments. Wherefore the revenge due to Magiſtrates is comprehended in that ſaying, Vengeance is mine; I will repay, Rom. 12.19. ſaith the Lord. And hereby is anſwer made unto this objection, It is ſaid here, thou ſhalt doe no murther: Therefore we muſt not at all put any man to death: and by conſequent, this juſtice doth not appertaine to this Commandement; as which cannot be kept, except many be put to death. Unto which we anſwer: 1. We muſt therefore put ſome to death, leſt the ſociety of men be deſtroyed by theeves and robbers. 2. It is ſaid, Thou ſhalt doe no murther; that is, not thou that art but a private man, not according to thy owne pleaſure and luſt, without any warrant and ſpeciall exception againſt this Law. For God puniſheth when the Magiſtrate puniſheth. Unto Juſtice commutative in puniſhments,The contrary vices. Unjuſtice is contrary, which either doth not at all puniſh, or doth unjuſtly puniſh: as, 1. Cruelty and over-great ſeverity, or falſe pretending of ſtrict juſtice. 2. Private revenge. 3. Remiſſeneſſe, when that is not puniſhed which ought to be puniſhed. 4. Partiality, or accepting of perſons.

Fortitude. Fortitude is a vertue, which adventureth dangers according to the rule of wel-informed reaſon; that is, ſuch dangers as right and ruled reaſon willeth to adventure, and that for the glory of God, the ſafety of the Church and Commonwealth, the defence and preſervation either of our ſelves, or others, againſt grievous injuries. Now this fortitude of Gods Saints ariſeth from faith, and hope, and the love of God and their neighbours. But that heroicall fortitude, Heroicall fortitude. which is a ſpeciall gift of God, as in Joſhua, Sampſon, Gedeon, David, is to be diſtinguiſhed from that preſentneſſe of minde and courage, which through a cogitation and thinking on Gods will ought to be raiſed and ſtirred up in all, eſpecially in Governours: Be ſtrong, 1 King. 2.2. Numb. 13. & 14. and ſhew thy ſelfe a man. Hither appertaineth the example of the ſpies of the Land of Canaan, and of the people being out of heart, and deſpairing for ever compaſſing and poſſeſſing of it. Like unto this vertue, is warlike fortitude: Warlike fortitude. which is a defendreſſe of juſtice, and an undertaking of the juſt defence of our ſelves or others, albeit it be not without perill and danger.Warre. Warre is either a neceſſary defence againſt thoſe that exerciſe robbery, and outrages, or cruelty againſt the people; or a juſt puniſhment for grievous injuries ſuſtained, which is undertaken of the ordinary power by force of armes.

The contrary vices.Unto Fortitude is oppoſed, 1. Timorouſneſſe, and the betraying of anothers ſafety, when thou art able to undertake his defence: likewiſe a ſhunning of neceſſary dangers, and ſuch as God hath commanded us to undergoe. 2. Raſhneſſe, or foole-hardineſſe, which is to undertake things unneceſſary and unprofitable.

Indignation Indignation, or zeale, is a vertue juſtly offended and wroth of Gods name, the unjuſt hurting of our neighbour, and for ſome grievous injurie, which is done either againſt God or our innocent neighbour; having moreover a deſire, as ability and ſtrength affordeth, to repell and revenge the injurie done againſt God or our neighbours, according to Gods Commandement. Gedeon ſaid to Zebah and Zalmunna, The men that yee ſlew at Tabor, were my brethren, Judges 8.9. Judges 20. even my Mothers children: as the Lord liveth, if yee had ſaved their lives, I would not ſlay you. And the Iſraelites wage warre againſt the Benjamites, for the wickedneſſe committed againſt the Levites wife. As therefore unjuſt warres are forbidden by this Commandement, ſo juſt warre is allowed in the fifth Commandement, as a part of the Magiſtrates duty towards his ſubjects, and in this Commandement as a defence both of his owne and others ſafety and life; and conſiſteth partly in juſtice not hurting and puniſhing, partly in fortitude and indignation. For either it is, as before was ſaid, a neceſſary defence againſt thoſe that exerciſe robbery and violence, or cruelty againſt the people, or a juſt puniſhment for grievous injuries; which is undertaken by ordinary authority with force of armes.1 Sam. 25.28. My Lord fighteth the battels of the Lord. Hither alſo belongeth the defence of their owne life and their neighbours, which private men uſe againſt unjuſt force and violence, when neceſſitie ſuffereth not the Magiſtrates aide to be required: for when the Laws and the Magiſtrate arme a private man againſt a robber, or adulterer, he uſeth then the ſword, not unadviſedly taken, but juſtly delivered into his hand by the Magiſtrate, as being the Magiſtrates deputy and miniſter. So Moſes ſlew the Egyptian in defence of the Iſraelites. Unto Indignation are repugnant,. 1. Ʋnjuſt anger. 2. Remiſſneſſe or ſlowneſſe, when there is no ſharpneſſe or earneſtneſſe ſhewed in being juſtly offended with injuries, and in revenging them.

Humanity. Humanity, or the love of man, is a true and ſincere good will both in minde, and will, and heart, towards others, and a declaration thereof in words, behaviour, and duties convenient, and poſſible. This ſelfe-ſame vertue in the Scriptures is called the love of our neighbour, which in Philoſophy is termed Humanity: for by this vertue all men performe that to others, which they would have to be done unto themſelves.Rom. 12.10. Gal 6.10. The contrary vices. Be affectioned to love one another with brotherly love. Let us doe good unto all men, but eſpecially unto them which are of the houſhold of faith. Unto Humanity are oppoſed, 1. Inhumanity, or waywardneſſe: which either omitteth the proper duties of humanity, or committeth the contrary thereunto. 2. Spightfulneſſe, or envy which is a repining at anothers good, and a deſire either to winne that good unto himſelfe, or avert it at leaſt from another. 3. Self-love, with a neglect of others. 4. Ʋnjuſt pleaſurings or gratifyings.

Mercy. Mercy is a vertue, which hath a fellow-feeling, and taketh compaſsion of the calamities of good men, or of thoſe who ſin through ignorance or infirmity, and indeavoureth to take them away, or to aſſwage them as much as equity and Gods glory permitteth, neither rejoyceth at the calamities of the very enemies themſelves. Or it is ſorrow for calamities of innocent men, or ſuch as fall through ignorance or infirmity, and a deſire to aſſwage or take away their calamities by honeſt meanes: Bleſſed are the mercifull, Mat. 5.7. The contrary vices. for they ſhall obtaine mercy. Unto mercy are contrary, 1. In the defect, unmercifulneſſe, cruelty, hard-heartedneſſe, not to have compaſſion of thoſe of whom we are to have compaſſion. Likewiſe, rejoycing at another mans harme, and uncompaſsionateneſſe void of all griefe. 2. In the exceſſe, Remiſſeneſſe, when they are ſpared, whom God will not have ſpared, which is cruell pity, whereby the whole ſociety of men is hurt, yea, and he himſelfe alſo who is ſpared.

Amitie. Amity is a vertue comprehended under Humanity as a ſpeciall under his generall, and it is a mutuall and ſincere good-will betweene good men, kindled by the mutuall knowledge of vertue each in other, by a communication, and other honeſt duties in both parties, performing mutuall duties, ſuch as are juſt and lawfull, and poſſible.Prov. 18.24. A man that hath friends, ought to ſhew himſelfe friendly: for a friend is neerer then a brother. It is different from love, in that love ſtretcheth both to the knowne and unknowne; but amity or friendſhip extendeth onely to thoſe that are knowne one to another,The contrary vices. and that for ſome vertues appearing in them. Unto amity or friendſhip are oppoſed, 1. Enmitie. 2. Neglect of friends. 3. Lightneſſe in joyning and looſing friendſhip. 4. Counterfeiting and diſſembling of friendſhip. 5. Flattery. 6. Ʋnjuſt gratifying.

A ſummary Table of the ſixth Commandement. In the ſixth Commandement: Thou ſhalt doe no murder, is 1. Forbidden all unjuſt harming of our owne, or our neighbours life and ſafety: and our neighbour is hurt by 1. Forſaking him, and not helping him to our power; which is a neglect of the duties, which are required for the preſervation of life. 2. Wronging him: which is done by 1. Externall force or violence; as by 1. Murder. 2. Back-bitings. 3. Injuries whatſoever. 2. Internall affection; as 1. Anger. 2. Hatred. 3. Deſire of revenge. 2. Commanded the preſervation of our own, and other mens life or ſafety. And this is preſerved by 1. Not hurting them: for they ought not to hurt others who are 1. Not provoked, which is the part of Juſtice. 2. Provoked, which is the point of Gentleneſſe and equity. 3. Either provoked or unprovoked, which is the point of Peaceableneſſe. 2. Helping them: and our neighbour is holpen by 1. Repelling injuries from him: which is done by 1. Commutative Juſtice in puniſhments. 2. Fortitude. 3. Indignation. 2. Benefiting him: through 1. Humanity, or kindneſſe and good will. 2. Mercy. 3. Amity, or friendſhip.
ON THE 41. SABBATH.Queſt. 108. What is the meaning of the ſeventh Commandement?

Anſ. That God hath in execration all turpitude and filthineſſeLevit. 10.28., and therefore we alſo muſt utterly hate and deteſt itJude 22., and contrariwiſe live temperately, modeſtly, and chaſtly1 Theſ. 4.3, 4, 5., whether we live in holy wedlocke, or in ſingle lifeHeb. 13.4. 1 Cor. 7.7..

Queſt. 109. Forbiddeth God nothing elſe in this Commandement, but adultery, and ſuch kinds of uncleanneſſe?

Anſ. Seeing both our body and ſoul are the Temples of the holy Ghoſt, God will have us to poſſeſſe both in purity and holineſſe. And therefore deeds, geſtures, wordsEph, 5.3, 4. 1 Cor. 16.18, 19, 20., thoughts, filthy luſtsMat. 5.27, 28, and whatſoever enticeth a man unto theſe, all that he wholly forbiddethEpheſ. 5.18. 1 Cor. 15.33..

The Explication.

GOD in this Commandement ratifieth or eſtabliſheth the preſervation of chaſtity and marriage, and farther authoriſeth marriage it ſelf. For, whatſoever he forbiddeth, the contrary thereof he commandeth and willeth to be kept. Now he forbiddeth Adultery, What is meant when adultery is named. which is a breach of wedlocke. Now, when God nameth adultery, he doth not forbid that onely, as being the moſt groſſe vice of all thoſe which are repugnant to chaſtity, but alſo condemneth all wanton and wandring luſts in perſons married or unmarried, all vices that are contrary to chaſtity, and ſuch as are of neere affinity unto them; likewiſe their cauſes, occaſion, effects, antecedents, conſequents: and of the contrary, he commandeth all things which make for the preſervation of chaſtity. The reaſons are theſe: 1. By one ſpeciall, the reſt that are of affinity with that are underſtood. Therefore when adultery is forbidden, other ſpeciall vices or luſts are condemned. 2. Where the cauſe is condemned, there alſo the effect is condemned, and ſo of the contrary. So here are condemned or forbidden, as well the antecedents as the conſequents of adultery. 3. The end and ſcope of this Commandement is, the preſerving of chaſtity, and protecting of wedlocke among men. Whatſoever therefore maketh for the preſerving of chaſtity, and for the protecting of wedlocke, is commanded in the Law: and the contrary is withall forbidden.The vertues of this Commandement. 1. Chaſtity. The vertues of the ſeventh Commandement are in number three; Chaſtity, Shamefaſtneſſe, Temperancy.

Chaſtity. Chaſtity is a vertue preſerving cleanneſſe of minde and body, agreeing with the will of God, and avoiding all luſts forbidden by God, all unlawfull companying, and inordinate copulation, and all the deſires, occaſions, effects, and ſuſpicions either in ſingle life, or in wedlocke. Chaſtity hath his firſt originall from a Greeke word, 〈 in non-Latin alphabet 〉 . which ſignifieth to adorne; becauſe it is an ornament not onely of the whole man, but alſo of all the reſt of the vertues. Wherefore that name was given by ſpeciall regard and preheminence to this vertue; becauſe it is one of thoſe principall vertues that make the image of God: God is chaſte, and will be called on by ſuch as are of a chaſte minde, Twofold chaſtity. and ſuffereth chaſte prayers to take effect with him. Now there is a double chaſtity; 1. Of ſingle life. one of ſingle life: another of marriage. Chaſtity of ſingle life is a vertue avoiding all luſts,2. Of marriage. remaining in a ſole eſtate without marriage. Chaſtity of marriage is, to obſerve in marriage the order inſtituted by the wonderfull counſell of God. The cauſes of chaſtity are:Foure cauſes. 1 Theſ. 4.3, 4. 1. The Commandement of God. This is the will of God, even your ſanctification, and that ye ſhould abſtaine from fornication: that every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour. Follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord. 2. The preſervation of Gods image. 3. A ſtudy and deſire to avoide the defacing of Gods image, and the conjunction that is betweene God and the Church. Heb. 12.14. 1 Cor. 6.15, 18. Flee fornication. Know ye not that your bodies are the numbers of Chriſt? ſhall I then take the members of Chriſt, and make them the members of an Harlot? God forbid. The contrary vices. 4. Rewards and puniſhments. The extremities of chaſtity are; counterfeit chaſtity, uncleane ſingle life, whore-hunting, keeping of concubines, inceſt, adultery, and all wanton and unwieldy wicked luſts, their cauſes, occaſions, and effects: all unlawfull conjunctions, all corrupted deſires that violate, and hurt the conſcience alſo in marriage.

Three kinds of luſts.Now all ſorts of luſts may be referred unto three ſeverall kinds. Of the firſt kinde are thoſe which are contrary to nature, and from the Devill; namely, ſuch as are even againſt this our corrupt nature, not onely becauſe they corrupt it, and bereave it of that conformity with God, but alſo becauſe this our corrupt nature abhorreth them. Of this kinde are thoſe which are recited by the Apoſtle,Rom. 1. as confounding of kinds and ſexes, likewiſe the unnaturall abuſage of woman-kinde. Theſe haynous ſins and horrible treſpaſſes are to be puniſhed by the Magiſtrate with extraordinary puniſhments. Inceſt hath for a great part a repugnancy with this our nature, albeit there were examples of inceſt in our firſt Parents; becauſe thoſe were done of neceſſity, and by diſpenſation from God himſelfe. Therefore this was an exception from the generall rule.

Of the ſecond kinde are thoſe, which proceed from this our corrupt nature; as fornications amongſt thoſe that are free from marriage, adulteries betweene perſons that are both married, companying of married perſons with others that are unmarried. If a married perſon have company with another married perſon,Double adultery. it is a double adultery: for he violateth both his owne wedlocke, and the others. If a married man have to doe with an unmarried woman,Simple adultery. Simple fornication. it is ſimple adultery. Simple fornication is of thoſe that are unmarried. Magiſtrates are by duty bound ſeverely to puniſh inceſts and adulteries. For they are much more haynous then thefts and robberies. God appointeth death for adulteries. Now although God did not ordaine that ſimple fornication alſo be puniſhed with death, yet when he ſaith after: Let there not be a whore amongst you; he ſignifieth, that it is to be puniſhed in his kinde. There are other things alſo, which are committed of this our corrupt nature with an evill conſcience, as luſt and evill deſires, unto which we yeeld, or wherewith we are delighted, neither endeavour to avoide them. Such vicious and lewd deſires, and the like, although they be not puniſhed in the Civill court, yet are they joyned with an evill conſcience, and are puniſhed of God.

Of the third kinde are corrupt inclinations. unto which yet good men doe not yeeld, but withſtand them, and take away from them all occaſions: and their conſcience is not troubled, becauſe God is invocated and called upon, and the grace of reſiſtance is deſired, and there is remaining in their hearts a teſtimony of the remiſſion of their ſins. And for a remedy for theſe ſins, after the fall, was marriage appointed. Therefore againſt thoſe inclinations it is to be ſaid, It is better to marry, then to burne. 1 Cor. 7.9. But yet S. Paul nevertheleſſe by thoſe words doth not allow ſuch marriages as are untimely, hurtfull to the Common-wealth, entred into before a lawfull age, or unhoneſt; that is, againſt good orders and manners.

Shamefaſtneſs. Shamefaſtneſſe is a vertue abhorring all filthineſſe, joyned with a ſhame, griefe, and ſadneſſe, either for ſome former uncleanneſſe, or for feare of falling into any hereafter; and having a purpoſe and deſire to flye not onely uncleanneſſe it ſelfe, but alſo the occaſion, and tokens and ſignes of uncleanneſſe. Shamefaſtneſſe is required unto chaſtity, as a furtherance and cauſe of chaſtity, and alſo an effect, conſequent, and ſigne thereof. The extremities or vices contrary to ſhamefaſtneſſe are: The contrary vices. 1. Shameleſneſſe or impudency, which maketh light of uncleanneſſe. 2. A rude and uplandiſh baſhfulneſſe, or an uncivill and perverſe baſhfulneſſe, when a man is aſhamed of that, whereof he ought not to be aſhamed; as of a thing which is good and honeſt, and requireth not any baſhfulneſſe to be ſhewed therein. 3. Obſcenity, and ſcurrility, or ribaldry.

Temperancy. Temperancy is a vertue, obſerving the meane agreeable to nature, honeſty, mediocrity, and order of perſons, places, and times, according to the law and rule of nature, in things concerning the body; as meate, and drink, and in the deſire of them. Temperancy is required unto chaſtity, as a cauſe without which we cannot be chaſte: and is the mother and nurſe of all other vertues. Take heed to your ſelves, Luke 21.34. leſt at any time your hearts be oppreſſed with ſurfeiting, and drunkenneſſe, and cares of this life. Epheſ. 5.18. Be not drunke with wine, wherein is exceſſe. Walke honeſtly, as in the day: not in gluttony and drunkenneſſe, neither in chambering and wantonneſſe, nor in ſtrife and envying. Rom. 13.13, 14. But put ye on the Lord Jeſus Chriſt, and take no thought for the fleſh, to fulfill the luſts of it. The extremities of temperancy are: 1. Intemperancy in meate,The contrary vices. and quaffing of the drink, gluttony, drunkenneſſe, even to the overture of our ſtomack and head-reeling. 2. Luxury, which is too much prodigality, and needleſſe ſuperfluity in meate, apparrell, houſhold-ſtuffe, &c. 3. Hurtfull temperancy, or too great abſtinency and hypocriticall, not agreeable to nature; ſuch as is the abſtinency of Eremites: Likewiſe ſuperſtitious faſts.

OF MARRIAGE.

WHereas Marriage is authoriſed in this Commandement, we are to conſider of it, 1. What Marriage is. 2. What are the cauſes of the inſtitution of Marriage. 3. What Marriages are lawfull. 4. Whether it be a thing indifferent. 5. What are the duties of married perſons. 6. What things are contrary to Marriage.

1. What Marriage is.

MArriage is a lawfull and indiſſoluble conjunction of one man and one woman, inſtituted by God, for the propagation and increaſe of mankinde, that we might know him to be chaſte and to deteſt all luſt, and that he will gather unto himſelfe out of mankinde thus lawfully multiplied an everlaſting Church, whereof he may be knowne and worſhipped aright: Laſtly, that it might be a ſociety and fellowſhip betweene man and wife of labours, cares, and prayer.

2. What are the cauſes of the inſtitution of Marriage.

THe author of Marriage is God himſelfe: For marriage is no invention of man, but inſtituted by God in Paradiſe before the fall of man. Now the cauſes for which marriage was inſtituted, are, (as we may learne out of the definition of marriage) 1. The meanes of multiplying mankinde. 2. The gathering of the Church. 3. The image and reſemblance of the conjunction betweene God and the Church. 4. That looſe and wandring luſts might be avoided. 5. That there might be a ſociety and fellowſhip of labours and prayer. That fellowſhip is more neere and ſtrait; and therefore ſendeth out more ardent and earneſt prayers: becauſe we doe more ardently and earneſtly help them by our prayers, unto whom we are joyned in labour and affection. As, the Parents pray more earneſtly for the children, then the children for their Parents: becauſe, as the Proverb goeth, Love doth deſcend, not aſcend.

3. What Marriages are lawfull.

Eight conditions of lawfull marriage.THat Marriage may be a lawfull conjunction, theſe things are thereto required: 1. That Matrimony be contracted betweene perſons fit to be joyned. 2. That is be contracted by the conſent of both parties. 3. That there be adjoyned alſo the conſent of others, whoſe conſent is required by Law; as namely Parents, or thoſe who are in the place of Parents. 4. That there be no errour committed in the perſons. 5. That in the contract honeſt conditions, decency, and a lawfull courſe or proceſſe be obſerved. 6. That Matrimony be contracted betweene two perſons onely: Gen. 2.24. Mat. 19.5. They two ſhall be one fleſh. The Fathers indeed of the Old Teſtament had many wives: but wee are to judge according to laws, and not according to examples. 7. That it be contracted in the Lord; that is, betweene the faithfull, and with the invocation or calling on of God. 8. That it be not contracted betweene perſons in ſuch degrees of kindred as are forbidden of God and honeſt Laws.

Kindred is either conſanguinity or affinity: though ſome take kindred and conſanguinity for one and the ſame thing.Conſanguinity. Conſanguinity is betweene perſons ſpringing from one and the ſame ſtocke,Affinity. and neerly allied in bloud. Affinity is alliance riſing by marriage between the kinsfolks of man and wife.A ſtocke. The ſtock is the perſon, from whom the reſt are derived.A line. Now kinsfolks are diſtinguiſhed by line and degree. A line is an order of kinsfolkes,A degree. deſcending or comming of one ſtocke. A degree is a diſtance betweene kinsfolks on the fathers or mothers ſide, from the firſt ſtocke. Concerning thoſe degrees this common rule is to be obſerved: How many perſons there are from the ſtocke, ſo many degrees there are. By Gods Law the ſecond degree, and by laudible politick Laws of men the third degree is forbidden.The diviſion of a line in kindred. 1. Aſcendents. 2. Deſcendents. 3. Collaterals. Collaterals are, 1. Equall. 2. Unequall. That the degrees prohibited, Levit. 1. are prohibited likewiſe by nature it ſelfe, proved by foure reaſons. The line is either of Aſcendents, or Deſcendents, or Collaterals. The Aſcendents are all the Anceſtors and Progenitors. The Deſcendents are all the Progeny. The Collaterals are they that are not borne one of another, but come all from the ſame two parents. The line of Collaterals is either Equall or Ʋnequ ll. It is Equall, when there is equall diſtance from the common ſtock. Ʋnequall, when the diſtance is unequall. The prohibitions of degrees of conſanguinity from marriage are expreſſed and ſet downe by God, Levit. 18. And that they are Morall and Naturall, it is proved: 1. Becauſe the Gentiles are ſaid through breach of thoſe degrees to have committed abomination, and to have beene caſt out for them: But the Gentiles had not the Ceremoniall or Civill Law of Moſes. 2. Becauſe for breach of theſe Laws; that is, for looſe luſts, and inceſtuous marriages, God puniſhed the world with a deluge. 3. From the end, becauſe the end; that is, the prohibition of inceſt in reverence of blood, was made univerſall, perpetuall, and morall.1 Cor. 5. 4. Paul moſt ſharply reprehendeth and commandeth the inceſtuous perſon to be excommunicated, which had married his fathers wife: and John the Baptiſt ſaith to Herod, Mat. 6.18. It is not lawfull for thee to have thy brothers wife.

4. Whether it be a thing indifferent.

Marriage granted to ſome: free untu otherstand for others neceſſary.MArriage is licenced by God to all perſons that are fit for it. It is a thing Indifferent; that is, neither preſcribed, nor forbidden of God, but left free to them who have the gift of continency. But whoſoever are not indued with this gift of continency, unto all them marriage is not a thing indifferent, but commanded unto them, as neceſſary, from God himſelfe, that they marry in the Lord.1 Cony. 1, 2, 8, 9. It were good for a man not to touch a woman. Nevertheleſſe, to avoid fornication, let every man have his wife. I ſay unto the unmarried and unto the widowes; it is good for them to abide even as I doe. But if they cannot abſtaine, let them marry: for, it is better to marry, then to burne. But a juſt and convenient time is to be obſerved in firſt and ſecond marriages; and we may not give paſſage to the flames of looſe luſts, but, as much as lyeth in us, coole and allay, and quite quench them by prayer, and by all diligent endeavour: and as we are not to runne on herein untill touch of conſcience; ſo neither are we to proceed ſo farre as to the breach of civill honeſty: which how highly it was reſpected by the ancient Romans, and how heedfully regarded in their Laws, witneſſe Plutarch, who in the life of King Numa thus writeth: Women remained widowes ten months after the deceaſe of their husbands, or elſe ſhe that would marry within that time, was bound by Numa's order to ſacrifice a Cow great with calfe. For when a juſt and lawfull time of marriage is not obſerved, then is that thing a cauſe of many evils and troubles in Civill and Eccleſiaſticall affaires. But, notwithſtanding, whoſoever hath once lawfully and in the Lord contracted matrimony, it is never permitted, or lawfull for them to diſſolve or looſe the bond of matrimony once contracted, except it be for adultery.

5. What are the duties of married perſons.

Duties common to both parties.THE common and mutuall duties of married perſons are: 1. Mutuall Love. 2. Spouſall faith and truth, as each to love the other onely, continually, and conſtantly. 3. Community of goods, and a ſympathy and fellow-feeling in evils and calamities. 4. The bringing forth, and bringing up of children. 5. Bearing with infirmities, with a deſire to cure them. The proper duty of the husband is, 1. To nouriſh his wife and children. The husbands proper duties. The wives. 2. To governe them. 3. To defend them. The proper duty of the wife is, 1. To be a helper unto her husband, in maintaining and preſerving their houſhold ſubſtance. 2. To obey and reverence her husband. When theſe things are neglected, they grievouſly treſpaſſe againſt the lawfull uſe of marriage.

6. What things are contrary to Matrimony.

UNto Matrimony the ſame vices are contrary, which are repugnant to chaſtity: 1. Fornications and adulteries, whereby ſpouſall loyalty and chaſtity is broken of one or both parties. Likewiſe inceſts, unlawfull copulation, and abuſes of marriage. 2. Raſh divorces, which of ancient were common among the Romans and Jews, and are uſuall at this day among barbarous Nations; divorces, I ſay, which are made not in caſe of adultery, either parties forſaking the other. But the perſon that is forſaken, or is ſollicited to admit a forſaking, doth not cauſe the divorce, but the other. 3. Forbidding and reproving of marriage.

ON THE 41. SABBATH.Queſt. 110. what doth God forbid in the eighth Commandement?

Anſw. Not only thoſe thefts1 Cor. 6.10., and robberies1 Cor. 5.10. Eſay 33.1., which the Magiſtrate puniſheth; but by the name of theft he comprehendeth whatſoever evill crafts, fetches, and devices, whereby we ſeeke after other mens goods, and endeavour by force, or with ſome ſhew of right, to convey them over unto our ſelves,Luke 3.14. 1 Theſ 4.6.: of which ſort are, falſe weights, falſe elns, uneven meaſuresProv. 11.1. & 16.11. Ezek. 45.9, 10. Deut. 25.13. deceitfull merchandiſe, counterfeit coine, uſuryPſal 15.6. Luke 6.35., or any other way or meanes of furthering our eſtate, which God hath forbidden. To theſe we may adde all covetouſneſſe1 Cor. 6.10., and the manifold waſte and abuſing of Gods giftsProverbes 5.16. & 21.20..

Queſt. 111. what are thoſe things which God here commandeth?

Anſw. That, to my power, I help and further the commodities and profit of my neighbour: and that I ſo deale with him, as I would deſire to be dealt with my ſelfeMat. 7.12.: and that I doe my wone worke painfully and faithfully; that I may thereby help others alſo who are diſtreſſed with any need or calamity.Epheſ. 4.28.

The Explication.

BY this Commandement is enacted and decreed a diſtinction of poſſeſſions. For the end of this Commandement is, the preſervation of goods or poſſeſsions, which God giveth to every one for the maintenance of their life. For if we may not ſteale, then muſt every man poſſeſſe his owne. God therefore forbiddeth all deceit, evill crafts, fetches, and devices, whereby our neighbours wealth is impaired, diminiſhed, and his poſſeſſions confounded, or his title or right in any thing wrongfully made litigious, and called into queſtion. Contrariwiſe, he commandeth all ſuch vertues, as make for the maintenance and furtherance of our neighbours eſtate. Thou ſhalt not ſteale; that is, thou ſhalt not covet, or attempt by guile to conveigh thy neighbours goods unto thee. Therefore defend, preſerve, increaſe them, and give thy neighbour his owne. Now Theft is onely named,Why theft is here named. as being the groſſeſt kinde of defrauding, that by it the reſt of the like quality might be underſtood; and that for the ſame, as the ſcope or end, other vices or ſins of like nature, and their antecedents and conſequents might be prohibited and forbidden.

The vertues of this eighth Commandement, together with their extremes, or contrary vices,

Commutative juſtice. Commutative juſtice, which is a vertue in purchaſing of goods, not coveting after another mans goods, and keeping an equality by number in bargaines, and in the common trade of life, in the purchaſing and exchanging of things according to juſt Laws, betweene the ware and the price, the deſert and the reward, whether it be in purchaſe or buying, or in exchange of things. Of the Dominion and Diviſion of things, Juſtinian the Roman Emperour thus entreateth: Some things are by the law of Nature common to all; as the ayre, running waters, the ſea, and ſeaſhore: Some are publick or common to all under the ſame Empire and Regiment; as rivers, havens, and the uſe of the bankes of rivers: Some are common to a whole City; as theatres, race-downes, &c. Some are no mans; as religious things, hallowed, and conſecrated: but the moſt or greateſt part of things in this world belong to ſome private and ſingular man, and are by him divers wains purchaſed. So that all things, other ar no mans, or ſome mans. Therefore thoſe things are tranſlated to another owner, which are either no mans, or are belonging to other men Thoſe things that are no mans, become theirs who get them: and if thou ſeine upon that which is no mans, thou ſhalt inju •• e o man. Thoſe things tha belong to an her man, are paſſed from him either by violence, the owner being unwilling thereto; or by grant, according to the owners will and liking. Thoſe things are paſſed from the owners againſt his w ll, which are either by right of warre, or by captivities taken away from an enemy. Thoſe things are paſſed away with the owners liking, which are paſſed to another either by inheritance. or by contract and bargaine. By inheritance things are paſſed over to another, either by teſtament, or without any teſtament. A contract o bargaine, is a conſent and agreement betweene any of paſſing over any things, or of the communicating or exchanging of them, according to juſt and honeſt haws. All contracts are comprehended under commutative juſtice.Ten ſorts of contracts. Now there are ten ſorts of Contracts. 1. Buying and ſelling, when a thing is paſſed from the buyer to the ſeller, ſo th •• the buyer pay the ſeller a juſt equivalent price for it. This is ſometimes either with a condition of ſelling it againe, or with a condition of not ſelling it againe, ſo that the buyer cannot ſell that which he bought unto others. Unto buying belongeth the buying of revenues: for that is no uſury; as neither is the ſetting out of ground to farm at a certain rate, yeerly to be paid. 2. Loane, which is a contract, wherein the uſe of a thing is paſſed to another, ſo that there be repaied as much againe. In loane a thing is given, not that the ſame thing ſhould be reſtored, but the like, or that which is of the ſame value.

3. There is another loane, which is called Commodation, when the uſe of a thing is granted a man for a certaine time, ſo that without any price or valuation the ſelfſame thing be preciſely reſtored whole and ſound. 4. Donation, or by deed of gift, when a thing is paſſed from the right owner, who hath the right of giving it, by free grant and will, to another, without any recompence conditioned Object. Juſtice requireth that we give like for like, but this is not done in donation: Therefore this is repugnant unto juſtice. Anſw. Juſtice requireth it, if they be given with that minde and purpoſe, as to have recompence. 5. Exchange, when a thing is changed by the right owners conſent, or when one thing of like value is given for another. 6. A letting to hire, which is a contract, whereby the uſe, not the right or poſſeſſion of a thing is paſſed by the right owners to another, upon a certaine price, and for a certaine time, ſo that the ſame thing be reſtored ſafe and ſound. 7. Pledging or gaging, when a thing is paſſed to another, as being bound to be his for uſe, onely till ſuch time as other things which are owed him, are repayed to him: or when a thing is delivered a man for a certaine time, that if in the meane ſeaſon it be not redeemed, the other may have the right uſing of it at his pleaſure. 8. Committing on truſt, when a thing is delivered to another to keep, ſo that neither the uſe nor the poſſeſsion, but onely the keeping and cuſtody of the thing is committed unto him. 9. Partnerſhip; which is a certaine contract uſed by them who trafficke together, wherein one imployeth his money, the other his worke or labour, with this condition, 〈 in non-Latin alphabet 〉 . that part of the gaine and loſſe may come to each of them; and either of them either reape the whole gaine, or beare the whole loſſe. 10. A certaine contract, wherein the uſe of a ground, or the poſſeſſion of a ground to uſe, is paſſed by the owner unto an husbandman, with a certaine condition; as namely, that he till and labour the ground delivered to him, and be bound to the Maſter to performe certaine duty,The contrary vices. or ſome certaine ſervice Theſe diverſe kinds of contracts are to be obſerved, for better underſtanding of commutative juſtice. The extremes or vices contrary to commutative juſtice are theſe: 1. Unto commutative juſtice are repugnant all unlawfull conveiances of things, What theft is, and how many kinds there are of it. which are done either by violence, as robberies: or by guile and deceit, as theft. Theft is the taking away of that which belongeth unto another, beſides the owners knowledge and will, with minde and purpoſe to deprive him thereof. The ſpeciall ſorts of theft are: 1. Robbery of a comman treaſure. 2. Sacriledge, which is taking away of ſome conſecrated and hallowed thing. 3. Counterfeiting of merchandize, when one uſeth ſleights and guiles in contracts, couſenages, and all corruptions of contracts, among which uſury hath not the loweſt place. 4. Ʋſury, is that which is taken above the principall, in regard of the loane onely. From uſury are exempted juſt contracts, partnerſhip, buying, contracts of paying rents, juſt recompence of any dammage of loſſe? There are many queſtions of Uſury, concerning which we may judge according to that ſaying: Doe as thou wilt be done unto, and what thou wilt not have done unto the , that doe not thou unto another.

Contentedneſſe. Auta key, or contentedneſſe, which is a vertue, whereby we are contented with thoſe things which we preſently injoy, and have juſtly gotten, and meekly ſuffer poverty and other diſcommodities, neither are broken through want and penury, not gape after other mens goods or ſubſtance, nor covet things needleſſe and unneceſſary? The extremes of this vertue,The contrary vices. in the defect, are Theft and Covetouſneſſe: In the exceſſe, A feigned refuſall, when one maketh ſhew, as if he were unwilling to receive ſuch things, which yet he could and gladly would receive. Likewiſe, Inhumanity: which is, to refuſe all things.

Faithfulnes. Fidelity, or faithfulneſſe, which is a vertue that heedeth anothers harmes, and endeavoureth to avert them, and gladly and diligently performeth all the parts of his calling; and doing his duty to this end, that God may be honoured, and we ſuſtaine our life, and that there may be ſufficient of things neceſſary for us and ours, and alſo that we may yeeld ſuccour, and make ſupply of neceſſaries unto others. He that undergoeth not thoſe labours which he is able and ought to undergoe, committeth theft. Object. There is mention made of fidelity in the fifth Commandement: Therefore it hath no place here. How this vertue is compriſed under the fifth Commandement, and h w under this eighth Commandement. Anſw. It is no abſurd thing, that one and the ſame vertue ſhould be placed in divers Commandements for divers ends and reſpects. For the ends of actions make the actions differ. Fidelity is placed in this Commandement, as it is a diligence and endeavour imployed in the withſtanding of others diſcommodities, and doing ſuch works and labours, whereby we may get us food, raiment, and things neceſſary. Fidelity is placed in the fifth Commandement, as it is an obedience ſhewed in doing our duty.The contrary vices. The extremes hereof are: 1. Ʋnfaithfulneſſe, not reſpecting or heeding any harmes and dammages, neither diligently performing the duties of his calling and vocation. 2. Retchleſneſſe and ſlothfulneſſe, which onely taketh part and fruition of publique commodities, but it ſelfe conferreth nothing to the common ſociety of men.

L berality. Liberality, which is a vertue giving to them that want, according to the rule of upright reaſon; that is, which imparteth unto others his owne goods, not by any due bond or obligation, but, according to the Law of God and nature, or for godlineſſe and charity ſake, with a liberall heart, according to his owne ability, and the neceſſity of others: as well knowing, where, when, to whom, and how much he may give, and obſerving a mediocrity and meane betweene baſe niggardlineſſe, and riotous prodigality.The contrary vices. The extremes hereof in the defect are; Illiberality, Covetouſneſſe, Baſeneſſe. Covetouſneſſe is a deſire of increaſing our ſubſtance by right and wrong, and a reſtraint of juſt and lawfull giving: or, which on diſtruſt of God, and truſt in the goods of fortune, is not content with ſuch things as God giveth by lawfull meanes: but deſireth ſtill more and more, and laboureth to pull and hale unto it by right and wrong whatſoever it affecteth, and giveth not where God will that we ſhould give. In the exceſſe, Over-laſhing Prodigality, which giveth beyond reaſon, and without need, with a rejoycing in ſuch exceſſive larges. Of this vice it is ſaid: Sick art thou, Ariſt. Eth. lib. 4. cap. 1. V. Hoſpitality. who takeſt delight in laviſhing.

Hoſpitality. Hoſpitality, which is one kinde of liberality: namely, liberality and bountifulneſſe towards travellers and ſtrangers, eſpecially towards thoſe that are exiles for the profeſſion of the Goſpel, entertaining them with all duties of hoſpitality, and Chriſtian charity: or bountifulneſſe towards ſtrangers, eſpecially Chriſtians, who either ſuffer exile for Religion, or are forced to travell for the confeſſion of the truth. The extremes are, Inhoſpitality and Prodigality towards ſtrangers, The contrary vices. ſo ſoaking and drawing dry as it were the fountaine of our bounty, that wee have not ſufficient neceſſaries for thoſe who are under our owne charge.

Parſimony. Parſimony, which is a vertue eſchewing and ſhunning riot, and all unneceſſary expences of gifts, keeping thoſe things which are his own and well gotten, and profitably imploying them to his own uſe, and theirs that belong unto him, neither ſpending more than he ſeeth to be needfull.The affinity between Liberality and Parſimony. Liberality hath Parſimony accompanying it: and they both are two means between the ſame extremes, that is, between Covetouſneſſe and Prodigality: becauſe Liberality without Parſimony degenerateth into Prodigality: and Parſimony without Liberality degenerateth into Covetouſnes and Baſeneſſe. And therefore he is not liberall, who is not ſparing: neither is hee ſparing, who is not liberall. Liberality enlargeth our giving according to ruled reaſon Parſimony reſtraineth the ſame according to ruled reaſon, and ſpareth ſo much, as is requiſite for neceſſary uſes. So then, theſe two vertues are exerciſed in the ſame matter, and between the ſame extremes, and therefore the ſame vices which are contrary to Liberality, are repugnant alſo to Parſimony.

Frugality. Frugality, which is an oeconomicall or houſhold vertue, diſpoſing of things well gotten, honeſtly, wiſely, and profitably, for matters profitable and neceſſary, or defraying charges upon ſuch things ever as are neceſſary and fruitfull.The difference between Parſimony and Frugality. This vertue is of neer affinity with Parſimony. Parſimony conſiſteth in giving moderately: Frugality or Thriftineſſe conſiſteth and dependeth on a right beſtowing of that which is ours with diſcretion. Both are placed under this Commandement, becauſe Prodigality, or Over-laſhing, the contrary unto both, is here forbidden. The extremes are the ſame both of Frugality, and of Parſimony, to wit, Prodigality, and Covetouſneſſe, or Niggardlineſſe.

Certaine Objections againſt the former diſtinction of Rights and Poſſeſſions.

OBject. 1. In the Apoſtles time all things were common: Therefore now alſo all goods ought to be common. Anſw. 1. There is a diſſimilitude and a farre different reaſon in theſe examples. For the community of goods was then both eaſie to be compaſſed, and neceſſary to be contrived. It was eaſie, becauſe they were few: It was neceſſary, becauſe they were in danger, leſt, if they ſold them not, they ſhould be taken from them by force. Now there is neither that eaſineſſe, nor neceſſity. Wherefore the Apoſtles were induced upon good cauſes, why they ſhould then bring in community of goods, which cauſes have long ſince ceaſed, and now are not. 2. They did it not being enforced thereto by any law, but freely: For their parting with their goods in common was voluntary, none was compelled unto it. And therefore Peter ſaith to Ananias, Whiles it remained, appertained it not to thee? Acts 5.4. And after it was ſold, was it not in thine owne power? 3. This cuſtome was of force onely at that time; for afterwards upon change of theſe cauſes, this cuſtome alſo ceaſed. 4. This community of goods was not in all Churches: becauſe in Macedony and in Achaia, collection was made of almes, which were ſent to Jeruſalem. Object. 2. Naturall things are unchangeable. Community of goods is naturall: Therefore Community of goods is unchangeable, and therefore is now alſo to be obſerved. Anſw. Naturall things are unchangeable, in reſpect of the Morall Law, but not in reſpect of naturall profit and utility. Object. 3. Chriſt ſaith unto the young man, If thou wilt be perfect, ſell all, and give it to the poore. Anſw. 1. The examples have a diverſe reaſon: Becauſe this was a ſpeciall calling of a Diſciple, belonging to an Apoſtle-ſhip. 2. Chriſt would thereby ſignifie, how far off hee was from the perfection of the law, whereof he gloried. 3. Hee ſaith not: Give it in common, or put it in the common treaſurie: but, Give it to the poor. Object. 4. All things are Chriſts, therefore all things are Chriſtians. Anſw. All things are Chriſtians, or ours, as concerning the right to the thing, but not as concerning the right in the thing. All things are due unto us, but we may not lay hands of any thing before the time. Object. 5. All things between freinds are common. Anſw. All things between friends are common, as touching the uſe of them, and as touching the duties and parts of honeſty and commodity, or, as touching neceſſary uſe, being levelled by the rule of Reaſon: For wee are to aske things of our friends, which wee would have them aske of us. But all things among friends are not common as concerning the poſſeſsion and right: becauſe unto every one belongeth a diſtinct poſſeſſion and right of his owne goods. This poſſeſſion of goods, or diſtinction of rights is enacted (as wee have ſaid) by this commandement, becauſe if we may not ſteale, we muſt then poſſeſſe our owne: and that for theſe cauſes; 1. To maintaine our ſelves and ours honeſtly. 2. To yield ſomething for the maintenance of the Miniſtery. 3. For the maintenance of the common-wealth. 4. For the maintenance of our friends, and reliefe of the poore according to our ability.

ON THE 43. SABBATH.Queſt. 112. What doth the ninth Commandement exact?

Anſw. That I beare no falſe witneſſe againſt any manProv. 19.5, 9. and 2 .28., neither falſifie any mans wordsPſalm. 15.3. and 50.19, 20., neither back-bite or reproach any manRom. 1.29, 30., nor condemn any man raſhly or unheardMat. 7.1. Luke 6.37.; but avoid and ſhun with all carefulneſſe all kind of lies, and deceit, as the proper works of the divellJohn 8.44., except I meane to ſtir up againſt mee the moſt grievous wrath of GodProv. 12.22. and 13.5.: And that in judgements and other affaires I follow the truth, and freely and conſtantly profeſſe the matter as it indeed is1 Cor. 13.6. Epheſ. 4.25.. And moreover, defend and encreaſe, as much as in mee lieth, the good name and eſtimation of others1 Pet. 4.8..

The Explication.

THe drift or end of this Commandement is, the ordinance and maintenance of the truth among men. Neither is in this Commandement onely bearing falſe witneſſe forbidden, but all things which are of neere affinity therewith, the generall whereof is lying. Thou ſhalt not beare falſe witneſſe of thy neighbour, or against thy neighbour. In this negative Commandement is comprehended an affirmative: which is, Beare therefore true witneſſe of, or for thy neighbour; that is, be true and deſirous of learning and knowing the truth. Wherefore the originall and generall head of thoſe vertues, which are here commanded is truth, or trueneſſe in our ſpeech, opinion, judgement, covenants, and in our doctrine: For the name of Truth here, is taken for the agreement or correſpondence of our knowledge or ſpeech with the thing, whereof our ſpeech is. True wee terme the ſpeech it ſelfe agreeing with the thing. Contrariwiſe, the generall head of ſuch vices as are here condemned, is falſe-hood in any of the fore-alledged premiſſes.

The vertues of this ninth Commandement together, with their vices.

THe chiefe and principall vertue, which is here commanded, is Truth. 1. Truth or trueneſſe is a vertue,1. Vertue: Truth. whereby wee love true opinions or ſpeeches, and ſeek after them, and receive them, and gladly profeſſe and defend them, according as both our dutie, and perſons, places, times, and other circumſtances require, unto the glorie of God, and the ſafety of our neighbour. This end maketh that the divell cannot be ſaid to be true, although hee ſometimes ſpeake that which is true: For he is true, who ſpeaketh and loveth the truth, and doth affection it for the glory of God, and the ſafety of his neighbour. Of this vertue Ariſtotle briefly, but learnedly, diſputeth in his Moralls, and referreth truth in bargaines to juſtice. Hee calleth him properly a true man, who, when it ſteedeth him nought at all, yet is true in his ſpeech and whole life, and is habitually ſuch an one. Truth may alſo be defined on this wiſe:What truth is. Truth is a firme election in the Will, whereby we conſtantly imbrace true ſentences and opinions, ſpeake that which is true, keep covenants and promiſes, and avoid all deceitfull diſſemblings both in ſpeech and outward geſture. True conf ſſion is commanded both in this, and in the third Commandement: How confeſsion of truth here differeth from that which is required in the third Commandement. as oftentimes the ſame vertue is required to the obedience of diverſe commandements. But in the third Commandement true confeſſion is required, as it is the honour and worſhip of God, immediately reſpecting God: and here it is commanded, as there is a will in us not to deceive our neighbour, but to wiſh his ſafety and wel-fare. Under the name of truth, wee compriſe liberty of ſpeech: which is a vertue, whereby, as much as the time, place, and neceſſity requireth, wee profeſſe the truth freely, and boldly, and are not with-drawne through the feare of dangers. Unto Truth, The contrary vices: in the defect, are repugnant, Lying.Lying unto which appertaine all guiles, diſſembling, lies of courteſie, ſlanders, back-bitings, evill ſpeakings: which kindes of lying are repugnant alſo unto faireneſſe of manners and conditions. Likewiſe, Negligence in underſtanding the truth of things, and ſearching true opinions, and wilfull Ignorance, which is a l ing in the minde. Vanity. A Vaine man. A Lyer. Lying. To lye. Mentiri, eſt adverſus mentem ire. Vanity or Levity, which is a readineſſe to lying. Hee is vaine who lyeth much often, and eaſily, and that without any ſhame. A Lyer is he, who hath a deſire to lye. Lying is to speake otherwiſe, or to ſignifie otherwiſe by outward geſtures, than thou thinkeſt, and than the thing it ſelfe is. For, to lye, is as much as to goe againſt thine owne knowledge. All lying, which doth expreſly and plainely diſſemble the truth is here condemned: neither are officious lyes, or lyes of courteſie excuſed,Lyes of courteſie. becauſe evill is not to be done that good may come of it. And well ſaith Lactantius:In Epit. Wee muſt never lye, becauſe a lye either alwaies hurteth or deceiveth ſome man. But a truth which is uttered by a figure is no lie,Tru h uttered in a figure. whether hee underſtand it or no with whom wee deale. This is to be obſerved, that wee be not rigorous in examining the actions of the Saints, and alſo that wee excuſe not thoſe things which have no need to be excuſed. Exod. 1.15, 20, 21. Officious lyes are commonly defended by the example of the Egyptian Mid-wives, which lyed unto the King, and were bleſſed of God. But God bleſſed them not therefore becauſe they lyed; but becauſe they feared God, and ſlew not the Infants of the Iſraelites. Object. That which profiteth another, and hurteth no man, See Auguſt. lib. de mend. ad Conſen. is not ſinne, and therefore may be done. A dutifull lye is of ſuch qualitie. Therefore it is no ſin, but may be made. Anſw. The Minor is falſe: becauſe that which God forbiddeth, alwaies harmeth; and if it profit at all, this is but by accident, through the goodneſſe of God. Unto Truth, in the exceſſe, is repugnant,The contrary vices. 1. Untimely profeſſing of the truth: which is, to caſt pearles to ſwine, and to give that which is holy unto dogs, as Chriſt ſaith, who by theſe words doth wholly forbid unneceſſary and untimely profeſſing of the truth. For as the verſe hath it in the Poet; Hee that warneth out of time doth harme. 2. Curioſity, which is to ſearch after things unneceſſary or unpoſsible. Theſe things may ſuffice for this chiefe and principall vertue of the ninth Commandement. The vertues which follow, wait upon truth, and they all are as it were of truths retinue.

Vertue. Fairneſſe of mind. Fairneſſe of mind is a vertue which taketh well things well or doubtfully ſpoken or done, and interpreteth them in the better part, to wit, as farre as there are any reaſonable cauſes to induce thereto, and doth not eaſily conceive ſuſpicions, neither ſticketh upon ſuſpicions: though they be ſuch as are juſt, and have reaſonable cauſes, hee doth not ground thereon, neither directeth his actions accordingly, neither decreeth or determineth ought by them. Or, Fairneſſe of minde is a neighbour-vertue unto truth, allowing of others wils upon probable reaſon, and hating all evil-mindedneſſe, and drawing alſo ſome things that are doubtfull to the better part: and hoping indeed that which is good; but yet, as touching mutable things, thinking that the wils of men may change, and that a man may erre concerning anothers will, ſeeing the infoldings and ſecret places of mans minde are not beheld. The extremes of this vertue, in the defect, are, Slandering and Suſpiciouſneſſe. The contrary vices. Slandering is not onely falſely to criminate and attach the innocent, but alſo to interpret things indifferently ſpoken in the worſer part,What ſlandering is. or alſo to enterlace and coyne ſome falſe-hood. Suſpiciouſneſſe, is to take things well or ambiguouſly ſpoken, in the worſer part, to ſuſpect evill things, of thoſe that are good: or to ſuſpect without cauſe; or alſo to make too much of true ſuſpicions.What ſuſpiciouſneſſe is. It is lawful for us ſometimes to ſuſpect,Mat. 10.16, 17. except wee will be fooles. Beware of men: be yee wiſe as ſerpents, and innocent as doves. But it is one thing to conceive a ſuſpicion, and another to dwell on it, and continually nouriſh it.What ſuſpicion is. Foure ſorts of evill and good ſuſpicion. Now ſuspicion is an opinion of evill of ſome man for ſome probable cauſe, whether true or apparent. Suſpicion is two-fold: Good and Evill. 1. Evill ſuspicion is, when it proceedeth from a cauſe either altogether falſe, or unſufficient; as when a cauſe is feigned where no cauſe is, or when our neighbour is innocent: Good ſuſpicion is, when wee ſuſpect on good ground, or cauſe ſufficient. 2. Evill ſuspicion is, when on bare ſuſpicion wee determine ſomething: Good ſuspicion, when the matter is left in ſuſpence, as long as there are probable reaſons on both parts. 3. Evill ſuspicion is, when on ſuſpicion wee take counſell how to harme ſome man: Good ſuspicion doth the contrary. 4. Evill ſuspicion is, when on ſuſpicion we conceive hatred: Good ſuspicion doth the contrary. In the exceſſe fooliſh credulity, and fooliſh Flattery. What Credulity is. Credulity is haſtily or unadviſedly to interpret any thing, or to aſſent to one without juſt and probable cauſe; or, to beleeve a thing of another, when there are manifeſt and probable reaſons to the contrary.What Flattery is. Flattery or aſſentation is to praiſe, or like things not to be praiſed, thereby to get either the goods or favour of another man. Fairneſſe of mind is an aſſiſtant or ſpeciall kind of truth: Therefore it is alſo here together with truth commanded.

Vertue. Simplicity. Simplicity, which is open truth without wrinckles, or fetches and compaſſings: or, it is a vertue which doth properly and plainly ſpeak and doe ſuch things as are true, right, and declared in arts and common life. Truth is tempered with ſimplicity and fairneſſe of mind or conditions.The contrary vices. The extremes of ſimplicity are, Feigned ſimplicity, and doubleneſſe in manners and converſation.

Vertue. Conſtancy. Conſtancy, which is a vertue not departing from the knowne truth, neither altering his purpoſe without good and neceſſary cauſes, but conſtantly ſpeaking and doing ſuch things as are true, juſt, and neceſſary. Or, it is a vertue perſiſting in the truth once found, knowne and approved, and in the like manner profeſſing and defending the ſame. Conſtancy is neceſſary for the preſervation and maintenance of the truth:The contrary vices. therefore it is here alſo commanded. The extremes hereof, in the defect, are Ʋnconſtancy or Lightneſſe, which is to alter true purpoſes and opinions without reaſon. In the exceſſe the extremes are Pertinacy or Stoicall Stiffeneſſe and rigour, which is a vice ariſing from a confidence in his owne wit, or from pride and oſtentation, refuſing to yield or depart from his opinion, albeit it be ſuch as hee ſeeth by ſtrong reaſons to be falſe, but perſiſting in falſe opinions, or unjuſt, or unprofitable actions.

Vertue. Docility. Docility, or a readineſſe to learne, which is a vertue ſearching after the reaſons of true opinions, eaſily beleeving, and yielding to thoſe that teach or ſhew better things, and that upon certain reaſon, and framing his will ready to aſſent unto true or probable reaſons, and to leave thoſe things which before hee held and imbraced. The ſame are the extremes of Docility which are of Constancy, whereunto alſo this Docility is neceſſary;The contrary vices. for, Conſtancy without Docility degenerateth into Pertinacie: and, Docility without Conſtancy, degenerateth into Levity. Now all theſe vertues which have been numbred, agree and are linked very well one with another: For Truth muſt be tempered with Fairneſſe of mind and Simplicity, perceived and knowne by Docility, preſerved and maintained by Conſtancy. And ſo theſe former vertues are required to the being of Truth: the three vertues following are required to the profitable being of Truth in the world.

Vertue. Taciturnity. Taciturnity or ſilentneſſe, which is a vertue with-holding in ſilence things ſecret, and unneceſſary to be ſpoken, where, when, and as far as is needfull, and avoiding over-much babling and talkativeneſſe. Or, it is ſuch a manner of profeſſing the truth, whereby ſecret things, whether true or falſe, are kept cloſe, and ſpeeches unneceſſary and unprofitable are avoided, eſpecially untimely and pernicious ſpeeches, and ſuch as give offence.The contrary vices: 1. Pratling. 2 Fooliſh-prating 3. Treachery. The extremes hereof, in the defect, are, Pratling, Fooliſh prating, and Treachery. Pratling, is not to be able to keep cloſe any thing, but revealeth all things, even mens very ſecrets. Fooliſh prating, or futility and folly of ſpeech, is to ſpeake unſeaſonably, immoderately, and fooliſhly. Treachery is to betray honeſt attempts and enterpriſes to the hurt of them whoſe friend the talecarrier ſeemeth, or ought to be: or, not to defend one, nor reſpect his danger, when a man ought, and may ſo do: likewiſe, to relate and detect things unworthy the mentioning, and whoſe mentioning is harmfull to him to whom it is diſcloſed or diſcovered: or to informe one of things which muſt needs be revealed, upon no good mind, and to no good end: Laſtly to give information with perjury or a lie. In the exceſſe, Haughtineſſe, Peeviſhneſſe, and diſſembling of the truth, where are neceſſary or probable cauſes. Peeviſhneſſe or moroſity, is an overmuch ſilentneſſe,In exceſſe: 1. Peeviſhneſſe, or moroſity. 2. Silentneſſe. and a burying of the truth, where Gods glory and the ſafety of our neighbour, or our own, or others cauſe, or the love of our friend requireth us to ſpeake.

Vertue. Affability. Affability or readineſſe of ſpeaking: which is a vertue gladly, and with ſignification of good will, hearing, anſwering, ſpeaking where need is, upon a neceſſary and probable cauſe; or it is a vertue eaſie entertaining the mutuall talks of others, and giving ſignification of good will in conferences, ſpeech and geſtures. Or gentleneſſe, facility, affability, conſiſt in giving eare, and making anſwer to others, Vide Ariſt. Eth. 4. cap. 4. The contrary vices. with ſome ſignification of good will. The ſame are the extremes of affability which are of taciturnity, or ſilentneſſe: likewiſe levity, aſſentation, or affected and laboured affability. Silentneſſe without affability becometh moroſity or peeviſhneſſe, and affability without ſilentneſſe becometh pratling and fooliſh prating, babling out things hurtfull, unneceſſary, vaine, or ſecret: Therefore, Taciturnity and affability are vertues of neere affinity.

Vertue. Urbanity. Ʋrbanity or pleaſantneſſe, which is a vertue of ſpeaking the truth with a certain grace and elegancy, to teach, comfort, exhilarate, and nip, or touch: or it is a certain ſauce of truth and ſpeech, to wit, the 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 〈 in non-Latin alphabet 〉 , 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, Ʋrbanity 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 righteouſneſſeRom 7.6..

The Explication.

THat the Commandement touching Concupiſcence is one, and not two,That this commandement. touching Concupiſcence i 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 Concup 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 the fall. Repl. An affection or appetite, even in nature now corrupted, to deſire good things, and eſchew hurtfull things, is not ſin: becauſe it is a thing made of God; and a motion good in ſelfe. But ſuch is Concupiſcence: Therefore it is no ſin, Anſw. to the Major. The appetites and motions of nature are good in themſelves, as they are meerly motions, not as they are inordinate motions, and are carried unto ſuch objects as God hath forbidden, as all motions and appetites of corrupt nature are; becauſe either they affect not ſuch objects as they ought, or affect them not in ſuch ſort, and to that end which they ought: and therefore are all vicious, and very ſins. An evill tree cannot bring forth good fruit. Mat. 7.18. To deſire the fruit of a tree, was naturall: but, To deſire it contrary to Gods expreſſe Commandement, as it was deſired of Eve, was a motion in its owne kind and nature corrupt, and very ſin. Object. 2. That which is not in our power to cauſe either to be in us, or not to be in us, is no ſin. Concupiſcence is ſo in us, that it is not in our power to ſhake and put it off: Therefore it is no ſin. Anſw. The Major is falſe: For ſin is not to be eſteemed by the liberty or neceſſity and bondage of our nature, but by the will and law of God. Whatſoever diſagreeth herewith is ſin, whether men have power to avoid it, or no: and God requiring of us impoſſible things, doth not injure us, becauſe he commanded them when they were poſſible. Though we have now loſt our ability of performing, yet God hath not loſt his right of requiring that of us, which he left with us. Object. 3. Sin maketh men obnoxious to the wrath of God. But Concupiſcence doth not make the regenerate obnoxious to Gods wrath: For there is no condemnation to them which are in Chriſt Jeſus: Therefore Concupiſcence, at leaſt in the regenerate, is no ſin. Rom. 8.1. Anſw. There is a fallacy of accident in the Minor: For it is but by accident, that concupiſcence doth not make the regenerate obnoxious to the wrath of God, that is, by reaſon of the grace of God, not imputing it to the faithfull: But this cometh not thereof, as if concupiſcence were not ſin; for neither doe other ſins condemne the regenerate, not becauſe they are no ſins, but becauſe they are remitted by Chriſt. Object. In Baptiſme, Originall ſin is taken away: Therefore Concupiſcence is not ſin in thoſe that are baptiſed. Anſw. to the Antecedent. Originall ſin is taken away in Baptiſme, not ſimply, but as touching the guilt of it: but corruption, and an inclination to ſin remaineth in them that are baptiſed. And this is it that the Schoolemen ſay: The Formall of ſin is taken away, and the Materiall remaineth. Repl. Where the Formall is taken away, there alſo the thing it ſelfe is taken away; becauſe the forme of every thing is the cauſe of the being of it. But in Baptiſme, the Formall of Originall ſin is atken away: Therefore Originall ſin in it ſelfe is taken away in Baptiſme. Anſw. Here is a fallacy, taking that to be generally meant of the whole, which is ſpoken but in part. The Formall of ſin is taken away, not ſimply, but as touching the guilt of it. For there is a double Formall of ſin: 1. A repugnancy with the law, A double formality of ſin. and an inclination to ſin. 2. The guilt, which is the ordaining of it to puniſhment. The guilt is taken away, but the inclination abideth. I ſee another law in my members, Rom. 7.23. rebelling againſt the law of my mind, and leading me captive unto the law of ſin, which is in my members.

Queſt. 114. But can they who are converted unto God, perfectly obſerve and keep theſe Commandements?

Anſw. No: but even the holieſt men, as long as they live, have only ſmall beginnings of this obedience1 John 1.8. Rom. 7.14, 15. Eccleſ. 7.22. 1 Cor. 13 9.: yet ſo, that they begin with an earneſt and unfeigned deſire and endeavour to live, not according to ſome only, but according to all the commandements of GodRom. 7.22. Pſal. 1.2..

The Explication.

THe Queſtion here is, How the law is poſſible: and, Whether regenerate men may perfectly keep it: which was the ſeventh queſtion propoſed to be conſidered of concerning the Law. That this Queſtion may be the better underſtood we are to diſtinguiſh the nature of man: 1. As it was firſt entire and uncorrupt; and 2. Afterwards fallen; and 3. Againe reſtored. The law was poſsible to be fulfil ed by man, his nature being uncorrupt. Ʋnto nature entire and uncorrupt, the whole law, as touching all parts and degrees thereof, is poſſible, as unto Angels; for man was created unto the image of God, in perfect holineſſe and righteouſneſſe. It is impoſsible to corrupt nature. Gen. 6.5. & 8.21. Jerem. 13.23. Mat. 7.18. Rom. 14.23. Epheſ. 2.1, 3. 2 Cor. 3.5. Ʋnto nature corrupted after the fall, the fulfilling of the law is ſo impoſſible, that it cannot ſo much as begin obedience acceptable to God; according to theſe Scriptures: All the thoughts of man are only evill, continually, even from his youth. Can the Black moore change his skin? or the Leopard his ſpots? then may ye alſo be good, that are accuſtomed to doe evill. A corrupt tree cannot bring forth good fruit. Whatſoever is not of faith, is ſin. Wee are dead in our ſins, by nature the ſons of wrath. Wee are not able of our ſelves to thinke anything, as of our ſelves. How far for h it is poſsib e to reſtored nature. Ʋnto the regenerate, who have nature reſtored againe, the law is poſſible, 1. As concerning outward order and diſcipline. 2. As concerning the imputation of Chriſts righteouſneſſe, that is, by the benefit of juſtification and regeneration; both which benefits we obtaine by faith. 3. As touching the beginning of inward and outward obedience in this life.1 John 5.3. This is the love of God, that wee keep his Commandements, &c. Hee that without the beginning of obedience, that is, without regeneration, glorieth that he knoweth and worſhippeth God, is a lyar. But the law is impoſſible to the regenerate,How it is impoſſible to reſtored nature. Pſal. 143.2. in reſpect of God, that is, as touching the perfect inward and outward obedience of the law. Enter not into judgement with thy ſervant, O Lord: for in thy ſight ſhall no man living be juſtified. For, 1. They fulfill not the Law perfectly, becauſe they doe many things contrary to the law. 2. And thoſe things alſo which they doe according to the law are imperfect. For in the regenerate are many ſins yet remaining, as originall ſin, many actuall ſins, ignorances, infirmities; which their ſins notwithſtanding themſelves acknowledge and bewail: Wee have all been as an uncleane thing, Iſa. 64.6. A three fold difference between the regenerate and unregenerate ſinning. and all our righteouſneſſe is as filthy clouts. Therefore regenerate ſinners differ much from ungenerate ſinners; and this difference is three-fold: 1. There is a purpoſe of God himſelfe of ſaving the regenerate. 2. The certaine finall repentance of the regenerate. 3. Even in the very ſins of the regenerate there remaineth ſome beginning of true faith and converſion. But of the wicked and unregenerate, in whom nature is fallen, but not reſtored; neither hath God any ſuch purpoſe as to ſave them, neither is their finall converſion certain, neither have they any beginning of true obedience, but ſinne with their whole heart and will, and ruſh againſt God, and at length periſh, unleſſe they be converted.

Queſt. 115. Why will God then have his law to be ſo exactly and ſeverely preached, ſeeing there is no man, in this life, who is able to keep it.

Anſw. Firſt, that all our life time wee more and more acknowledge the great proneneſſe of our nature to ſinRom 3.20. 1 John 1.9. Pſal. 32.5., and ſo much the more greedily deſire remiſsion of ſins and righteouſneſſe in ChriſtMat. 5.6. Rom. 7.24.: Secondly, that we (being doing of this alwaies, and alwaies thinking of that) implore and crave of the Father the grace of his holy Spirit, whereby we may daily more and more be renued to the image and likeneſſe of God, untill at length, after we are departed out of this life, we may joyfully attain unto that perfection which is propoſed unto us1 Cor. 9.24. Phil. 3.12, 13, 14..

The Explication.

WHen queſtion is made concerning the uſe of Gods Law, wee muſt re-call to minde the difference of each part thereof. The uſe of the Ceremoniall lawes of Moſes was,Foure uſes of the ceremoniall law: 1. A training of us unto Chriſt. 1. To ſerve as a School maſter to Chriſt and his Kingdome, that is, to be a ſignification of ſpirituall and heavenly things in Chriſts Kingdome; namely, the benefits of Chriſt towards his Church, and the duty of the Church towards God and Chriſt.Galat. 3.24. The Law was our School maſter to bring us unto Chriſt, that we might be made righteous by faith. 2. A diſtinguiſhing of the Jewiſh Church from other Nations. 2. To be as viſible marks and eminent differences, to diſcerne and ſort out the Church of the Jewes from other Nations. 3. For exerciſe of our piety, and teſtification of our obedience toward the Morall Law: 3. A teſtification of our obedience to the Morall law. For he that willingly and diligently performes burdenſome and unpleaſant things, if he know the ſame to be pleaſing unto God; he then doth ſhew himſelfe to love God, and to obey him with a ready mind. Therefore, ſaith God to Abraham, being now ready to ſacrifice his ſon, Now know I that thou fearest God, Gen. 22.12. ſeeing for my ſake thou haſt not spared thine onely ſon. Acts. 15.10. So the ceremoniall and judiciall ordinances of the Old Teſtament are called a yoak and ſervitude. 4. A confirmation of faith. Gen. 17.11. Rom. 4.11. Exod. 31.17. Ezek. 20.12. Two uſes of Moſes Judiciall lawes. 1. The continuance of that regiment. 2. The repreſentation of Chriſts Kingdome. 4. For a confirmation of faith: For there were of them certain Sacraments or ſignes of the Covenant, and ſeales of Grace; as Circumciſion, and the Paſchall Lamb: which did ſignifie and teſtifie what benefits God would give by the Meſſias unto beleevers.

The uſe of the Judiciall or Civill laws was, inaſmuch as they were the very form of the Moſaicall Common-weale, To be as ſine es for the ſuſtenance and preſervation of that regiment and kingdom, untill the coming of the Meſſias. To be types of the goverment of the Church in the Kingdom of Chriſt: ſeeing the Princes or Kings of that people did, no leſſe than the Prieſts, repreſent Chriſt the High-Prieſt and King of the Church. Theſe uſes, together with the lawes themſelves, had their end, when the Ceremonies were fulfilled and abrogated by Chriſts coming, and Moſes politie or forme of government overthrowne by the Romans.

The uſes of the Morall law are divers, according to the foure eſtates of men.

I. In nature, being not as yet depraved or corrupted through ſinne, as our nature was uncorrupt and undefiled before the fall, there were two eſpeciall uſes of Gods Law:Two uſes of the Morall law in our uncorrupt nature before the fall. Full conformity of man with God. The whole and entire conformity of man with God. For there did ſhine in the minde of man, not yet fallen, the perfect knowledge of Gods Law; and the ſame did worke the correſpondence and congruity of all our inclinations, motions, and actions with his divine order and will; that is, perfect juſtice and righteouſneſſe before God. A good conſciſcience. A good conſcience, or a certaine perſwaſion of Gods favour, and a certaine hope of eternall life. For when as the law both commandeth perfect obedience, and promiſeth eternall life to thoſe that performe it; therefore by order of Gods juſtice it worketh in nature uncorrupted, as perfect obedience, ſo alſo certaine expectation of reward: according as it is ſaid; He that doth them, ſhall live in them. Levit. 18.5. Mat. 19.17. If thou wilt enter into life, keep the Commandements.

II. In nature now corrupted, and as yet not regenerated by the holy Ghoſt, there are alſo other two uſes of the law:Two uſes of the Morall law in corruptnatuie. Maintenance of diſcipline within and without the Church. The preſerving and maintaining of diſcipline both in the Church and without alſo. For the law, both being by God himſelfe ingraven in the mindes of all men, and ſpeaking by the voice of Teachers and Magiſtrates, doth by binding of the conſcience, and by denouncing and ordaining of puniſhments, and by ſhame, bridle and reſtraine the unregenerate alſo, ſo that they ſhun open and manifeſt wickedneſſe, ſuch as are contrary to the judgement of that right reaſon which is even in the unregenerate, and which muſt be removed before regeneration. When the Gentiles, which have not the law, Rom. 2.14, 15. doe by nature the things contained in the law, they having not the law, are a law unto themſelves. Which ſhew the effect of the law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. The law is given to the lawleſſe and diſobedient. 2 Tim. 1.9. Acknowledgement of ſin. The acknowledgement of ſinne. For the law accuſeth, convinceth, and condemneth all the unregenerate, becauſe they are unrighteous before God, and guilty of eternall damnation.Rom. 3.19, 10. Wee know, that whatſoever the law ſaith, it ſaith it to them which are under the law, that every mouth may be ſtopped, and all the world be culpable before God: Therefore by the workes of the law ſhall no fleſh be juſtified in his ſight: For by the law cometh the knowledge of ſinne. I knew not ſinne, but by the law: for I had not knowne luſt, except the law had ſaid; Rom. 7.7. What this knowledge of ſin worketh by it ſelfe in the unregenerate and reprobate. Thou ſhalt not lust. This uſe of the law, to wit, the knowledge of ſin, and of the judgement of God againſt ſin, of it ſelfe ingendereth in the unregenerate an hatred of God, and an increaſe of ſin. For ſo much the more doth nature, not yet regenerated, deſire to commit and excuſe ſin, how much the more the law urgeth and preſſeth the prohibition and condemnation of ſin. The law cauſeth wrath. Sin took an occaſion by the commandement, Rom. 4.15 & 7.8. and wrought in mee all maner of concupiſcence. Moreover, if thoſe unregenerate be alſo reprobate, then worketh it at length in them a deſpaire and blaſphemy. Therefore it is called the ministery of death. But by accident the knowledge of ſin is in the Elect a preparing of them to converſion, 2 Cor. 3.7. What it worketh by accident in the elect and regenerate. to wit, God by this means conſtraining and compelling them to acknowledge their owne unrighteouſneſſe, deſpaire of any help from themſelves, and by faith to ſeek for righteouſneſſe,Ga at. 3.21, 22. and life in Chriſt their Mediatour. If there had been a law given, which could have given life, ſurely righteouſneſſe ſhould have been by the law. But the Scripture hath concluded all under ſin, that the promiſe by the faith of Jeſus Chriſt, ſhould be given to them which beleeve.

III. In nature reſtored by Chriſt, or in the regenerate, the uſes of the Morall law are many:Seven uſes of the Morall law in nature reſtored. Maintenance of diſcipline. Maintenance of diſcipline: For, although this uſe of the law doth chiefly belong unto the regenerate who are not bridled by the Law of God and righteouſneſſe (as hath been already ſhewed) but by the feare of puniſhment only and ſhame not to make open profeſſion of wickedneſſe, abſtaine from ſin, according to that of the Poet: The wicked refuſe to ſin for feare of puniſhment: yet hath it place alſo in the godly; becauſe, for the weakneſſe and corruption of the fleſh prone to ſin, it is profitable and neceſſary, that both the threatnings of the law, and examples of puniſhment ſhould be ſet before them alſo, to keep them in good order. For God threatneth even to the Saints, if they run into grievous offences, grievous puniſhments: If the righteous turne away from his righteouſneſſe, and commit iniquity, hee ſhall die for it. Acknowledgement of ſin. Acknowledgement of ſin. Ezek. 18.24. For this uſe, though it principally belong to the unregenerate, yet it concerneth the regenerate alſo. For even to the regenerate the law is a glaſſe, wherein they may ſee the defects and imperfection of their nature; and it inſtructeth them continually with due contrition to humble themſelves in the ſight of God, and maketh them to profit and goe forward daily in true converſion unto God, and faith in God; and that as their renewing increaſeth, ſo their prayer ſhould increaſe, wherein they beg and crave to be daily more and more conformable to God and his Law:Rom. 7.22, 23.24. I delight in the Law of God concerning the inner man: but I ſee another law in my members rebelling againſt the law of my minde, &c. O wretched man that I am, who ſhall deliver mee from this body of death? Concerning both theſe uſes of the law, namely, the maintenance of diſcipline, and acknowledgement of ſin, is that ſaying of Paul to be underſtood,Gal. 3.24. The law is our School-maſter unto Chriſt: and that as well in the unregenerate elect, as in the regenerate. For, to the former of theſe it is a preparation to converſion; to the latter, an increaſe of converſion, ſeeing faith cannot be kindled in the heart, nor conſiſt therein at all, except open and manifeſt tranſgreſſions be eſchewed and ſins againſt the conſcience avoided.1 John 3.7, 8. Let no man deceive you: Hee that committeth ſin, is of the Divell. Direction in Gods worſhip & Chriſtian converſion. Pſal. 119. ſect. 14. verſ. 1. Jerem. 31.33. Ezek. 11.19. & 36.26, 27. The third uſe of the Morall law is, to be a rale of Gods worſhip, and of Chriſtian converſion: Thy word, O Lord, is a lanthorne unto my feet, and alight unto my paths. I will put my laws in their inward parts, and write them in their hearts. This uſe is proper unto the regenerate. For although the law alſo be unto the unregenerate a rule of their actions before converſion; yet to them it is not a rule of worſhip and thankfulneſſe towards God, as it is to the regenerate. Teſtimony of God, who, and what hee is. The Morall law delivered and expounded in the Church, is a teſtimony of God, that there is a God, and likewiſe, who, and what hee is. Teſtimony of the true Church and true Religion. The voice of the law ſounding in the Church is an evident teſtimony, ſhewing which is the true Church, and which is true Religion in the world. For ſeeing in the Church alone the doctrine of the law hath been, and now is, preſerved pure and uncorrupt, which all other ſects have, by aſſenting to manifeſt errours and impieties, diverſly corrupted: the voice then of the law, which ſoundeth in the Church, is an evident diſciphering and declaring which is the people of God, and which is true Religion in the world. Teſtimony of the excellency of mans nature before the fail It is a teſtimony of the excellency of mans nature, which was before the fall, and originall righteouſneſſe lost in Adam; that is, it remembreth us of the Image of God in man, which was created in him, and which is reſtored in him by Chriſt. Teſtimony of eternall life. It is a teſtimony of eternall life to come, wherein we ſhall againe perfectly fulfill the law. For the law was given to be obſerved by men. But in this life it is not fulfilled of us: Therefore there muſt needs be yet another life remaining, wherein we ſhall live according to the preſcript of the law, that ſo at length the law may be fulfilled of us.

IV. In nature perfectly restored and glorified after this life, although the preaching of the law and the whole Miniſtery ſhall ceaſe and have an end, yet there ſhall remain in the Elect a knowledge of the law, and there ſhall ſhine in them perfect obedience thereunto, and full conformity with God. Therefore then ſhall be the ſame uſes of the law, which were in nature uncorrupt before the fall.

The Arguments of Antinomiſts, Libertines, and other ſuch like profane Heretikes, who maintaine, that the law is not to be taught in the Church of Chriſt.

OBject. 1. That which cannot be kept, ought not to be taught; becauſe it profiteth nothing. The law cannot be kept: Therefore it ought not to be taught in Chriſtian Churches. Anſw. 1. This is a fallacy, alledging a falſe cauſe: For the impoſſibility of perfect obedience of the law in this infirmity of our nature, is no ſufficient cauſe, why the preaching of the law in the Church ſhould be deemed unprofitable: whereas there may be, and indeed are, other cauſes, why it is not only profitable, but neceſſary alſo that the law ſhould be taught: For we have already ſhewed, that there are many uſes of the law, even in the regenerate: and therefore it is not neceſſary, that on the removall or taking away of one end and uſe, ſhould follow the taking away of the reſt. If it cannot be perfectly kept, yet at leaſt, it is therefore to be taught, that we may acknowledge this imperfection and defect, to the end wee may the more earneſtly ſue for remiſſion of ſins, and righteouſneſſe in Chriſt, and may ſo much the more cheerfully ſtrive and endeavour to attain to the mark ſet before us, even our perfection in Chriſt. Anſ. 2. Here is alſo a fallacy, taking that to be generally true, which is but in part true. For that the law may in ſome ſort be kept of the regenerate, we have even now proved. Wherefore the Minor, ſimply and generally underſtood is falſe.

Object. 2. Hee that commandeth impoſsible things, commandeth unprofitable things. God in the law commandeth things impoſsible: Therefore God commandeth unprofitable things. Therefore the law is unprofitable. Anſ. This argument is almoſt all one with the former; and thus we anſwer the Major: Hee commandeth unprofitable things, who commandeth impoſsible things; that is, 1. If they be ſimply impoſsible. 2. If they be alwaies impoſsible. 3. If there be no other uſes of this Commandement, but that thoſe things be perfectly done which are commanded. Now we have heard before which are the ends of the law, for which ends of the law before declared, God will have both the law to be commanded, and us to be taught the ſame.

Object. 3. What God will not give us in this life, and ſo what we are not able to attaine unto, that wee may not deſire. God will not give us perfect fulfilling of the law in this life: Therefore we ought not to deſire perfectly to fulfill the law. Anſ. Wee ought not to crave or deſire that which God will not give us; that is, except God willeth us to deſire it, and there be great cauſe why we ſhould deſire it.Why we are to deſire the perfect fulfilling of the law by us in this life. But God willeth us to crave in this life, and to deſire the perfect fulfilling of the law, 1. Becauſe hee will at length effectuate it in thoſe that deſire it: and therefore he will give it us after this life, if wee deſire the ſame here truly and from our heart. 2. That wee may now goe forward in godlineſſe, and that the ſtudy of living according to the preſcript of Gods law may be daily more and more kindled and confirmed in us. 3. That by this deſire of fufilling the law, God may exerciſe us in repentance and obedience.

Object. 4. Chriſt is not the Law-giver, as it is ſaid, The law was given by Moſes; but grace and truth came by Chriſt: Therefore, neither hee, nor the Miniſters of the Goſpell, ſhould teach the law. Anſw. Chriſt is not the Law-giver, as concerning the chiefe and principall function and office of the Mediatour. For that is, to bring forth the Goſpel out of the boſome of his Father, to make requeſt and interceſsion, to be made a ſacrifice for us, and by the gift of the holy Ghoſt to reconcile us unto God. But a part notwithſtanding of this office is, to ſhew and take away thoſe errours, wherewith the law is corrupted, and to propound the pure doctrine thereof to this end, that the minds of men may thereby be prepared to heare the preaching of the Goſpel, which is proper unto the Meſſias, and that they being converted, may be inſtructed what thankfulneſſe God requireth of them for the benefit of their redemption. Chriſt then is the Law giver, as hee is God, and the Authour of the law together with the Father: but as he is Mediatour, he is not indeed the Law-giver, becauſe he publiſheth not the law; as it is ſaid, 1 John 2. But yet notwithſtanding hee is the purger, repairer, and reſtorer of the law from corruptions; and this not principally, but that hee might performe the principall function of the Mediatour-ſhip, to wit, our reconcilement and ſalvation. The ſame anſwer we make alſo concerning the Miniſters of the Gospel; inaſmuch as they are to propound no other doctrine unto the Church, than Chriſt bath delivered.

Object. 5. He that hath ſatisfied the law by puniſhment, is not bound to obedience; becauſe the law either bindeth to puniſhment or to obedience, but not unto both together. But we have ſatisfied the law by Chriſts puniſhment: Therefore we ſtand not bound to performe obedience. Anſ. We diſtinguiſh the Major: 1. He that hath ſuffered ſufficient puniſhment, is not bound to obedience, to wit, not to the ſame obedience, for the omitting whereof hee hath ſuffered puniſhment: but after the ſatisfaction hath been made by puniſhment for ſin committed, he is bound notwithſtanding hence-forward to obey the law, or to ſuffer new puniſhment, if through new diſobedience he break the law. 2. Hee that hath ſatisfied not by his own puniſhment, but by anothers, and is received into favour with God without his owne ſatisfaction, ought to obey the law; though not as thereby to ſatisfie for ſins, yet to ſhew his thankefulneſſe: that is, he ought to order and direct his life, according to his will by whom hee is redeemed, and of whom he is received into favour. For no man is therefore puniſhed for ſin committed, or delivered from the crime thereof, that he ſhould perſiſt in it, but that hee ſhould leave off hence-forward to commit ſin any more, and to offend him unto whom he is reconciled. Wherefore in like manner we alſo, becauſe Chriſt hath ſatisfied for our ſins, ſtand bound to perform the obedience, not of the time paſt, but of the time to come, and this alſo we are bound to performe, not for any expiation or recompence of thoſe ſins, which either we have committed, or doe commit, or hereafter ſhall commit; but for the ſhewing of our thankfulneſſe for the benefit of Chriſt,Rom. 6.7, 11. 1 Cor. 5.14, 15. whereby we are delivered from ſin and death. This doth S. Paul teach: Hee that is dead, is free from ſin. Againe, Likewiſe thinke yee alſo that yee are dead to ſin, but are alive to God, in Jeſus Chriſt our Lord. If one be dead for all, then were all dead. And he died for all, that they which live ſhould not hence forth live unto themſelves, but unto him which died for them, and roſe againe.

Object. 6. Chriſtians are not ruled by the law, but by the Spirit of regeneration, according as it is ſaid,1 Tim. 1.9. Yee are not under the law, but under grace. The law is not given unto the righteous man: Therefore it is not to be taught in the Church of Chriſt. Anſw. Chriſtians are not ruled, that is, are not compelled and conſtrained by the law and feare of puniſhment unto whatſoever diſcipline or order, like as are the wicked: but yet they are taught and inſtructed by the Law of God, what worſhip is pleaſing unto God: and the holy Ghoſt uſeth the voice of the law, to teach and incline them to an obedience not conſtrained, or hypocriticall, but true and voluntary; ſo that not only the law commandeth them what to doe, but the Spirit alſo of grace doth give them ability to obey. For this is, not to be under the law, and the law not to be given unto the righteous. So then the bond and doctrine remaineth, albeit the condemnation and conſtraint is taken away. For unto this are we bound, that our obedience be moſt free and voluntary. We are deb ers, not to the fleſh, to live after the fleſh. Rom. 8.12. The law is not given to the righteous man; to wit, conſtraining and condemning him.

Object. 7. We are not under the law, but under grace: Therefore the law bindeth us not. Rom. 6.14. Anſ. This is a fallacy, miſ-interpreting the words alledged: For, Not to be under the law, importeth as much as, Not to be held or bound to the obedience of the law, but to be freed from the curſe or conſtraint of the law: as, To be under grace, is, To be juſtified and regenerated by the grace of Chriſt. Repl. They who are bound to perform the law, and performe it not, are ſubject to condemnation: But we are not ſubject to condemnation; for there is no condemnation to them that are in Chriſt Jeſus: Rom. 8.1. Therefore we are not bound to performe the law. Anſ. The Major is true, but with theſe conditions: 1. If he that is bound to perform the law, be bound to perform it in his own perſon: but we are bound to performe, and doe performe the law, not in our ſelves, but in Chriſt. 2. If he be bound to performe it in himſelfe alwaies, or at all times perfectly: but we in this life are not bound to performe the law perfectly in our ſelves, but only to begin obedience, according to all the Commandements thereof.

Object. 8. The law is the letter which killeth, and, The ministery of condemnation: But, There is no condemnation to them that are in Chriſt Jeſus:2 Cor. 3.6, 9. Therefore the law pertaineth not to them that are in Chriſt Jeſus, that is, Chriſtians. Anſ. 1. Here is a fallacy of Accident. For the law is the letter which killeth, not of it ſelfe, but by the default of men, who, the more they perceive and ſee a diſſimilitude between themſelves and the law, the more they deſpaire of ſalvation, and ſo are killed. 2. The law alone, without the Goſpel, is the letter, that is, a doctrine, teaching only, requiring obedience, denouncing Gods wrath and death to the diſobedient, and not working that ſpirituall obedience which it requireth: But being joyned with the Goſpel, which is the ſpirit, it alſo beginneth to become the ſpirit, that is, effectuall unto obedience in the godly; becauſe the regenerate begin of their owne accord to obey the law.How the law is the letter: and how the Goſpel is the ſpirit. The law then, is the letter, to wit: 1. Alone by it ſelf, and without the Goſpel. 2. In reſpect of unregenerate nature. Contrariwiſe, the Goſpel is the ſpirit, that is, the miniſtery, whereby the holy Ghoſt, working in us ſpirituall obedience, is given: not that all who heare, forthwith receive the holy Ghoſt, and are regenerated; but becauſe by it faith is received, whereby our hearts are quickned, ſo that they begin obedience to the law. Wherefore hereof it followeth not, that the law is no longer to be taught in the Church; for Chriſt ſaith of himſelf, I am not come to deſtroy the law, Matth. 5.17. Rom. 3 31. Chriſt in himſelfe fulfilled the law two waies: and in us two waies. but to fulfill it. Through faith we establiſh the law. And Chriſt in himſelfe fulfilled the law two waies: 1. By doing. 2. By ſuffering. For he was juſt and righteous in himſelf, and brake no tittle or jot of the law, and (for our ſakes) partly did thoſe things which he was not bound to doe, partly ſuſtained the puniſhment of the law. In us likewiſe he fulfilled it two waies: 1. By teaching it us. 2. By giving us his holy Spirit for aſsiſtance in the performance thereof in ſome meaſure, as we have heretofore, in the doctrine touching the Abrogation of the law, more fully declared.

Object. 9. That which increaſeth ſin, is not to be taught in the Church. Rom 7.3. The law increaſeth ſin: Therefore it is not to be taught in the Church. Anſw. There is a fallacy of Accident in the Minor. The law increaſeth ſin by an accident, to wit, by reaſon of mans corruption, and that two waies: 1. Becauſe mans nature is ſo corrupt and wayward from God, that men doe not what they know to be pleaſing unto God;Two waies by which the law is ſaid to increaſe ſin. and contrariwiſe, earneſtly deſire, and moſt wilfully commit, yea, even with greedines, that which they know hee hath forbidden. Becauſe it ſheweth wrath; when men, the more they know by the law their ſins, and the puniſhments they have deſerved, the more they fret againſt God, hate, and deſpite him, and run into deſperation. But of it ſelfe the law worketh righteouſneſſe, conformity with God, the love of God, &c. The law alſo by it ſelfe increaſeth ſinne, but the word Increaſe is then taken in another ſenſe: to wit, it ſheweth unto us, and forceth us to acknowledge the greatneſſe and multitude of our ſins: but it doth not ſo increaſe ſin, as to make that ſin, which is little in it ſelf, more great and grievous. So then there are foure termes in the argument, by reaſon of the ambiguity of the middle terme therein; namely, the word Increaſeth.

Object. 10. Yee are dead to the law by the body of Chriſt, that yee ſhould be unto another, even unto him that is raiſed up from the dead, Rom. 7.4. that yee ſhould bring forth fruit unto God. And,Gal. 2.19. I through the law, am dead to the law; and that I might live unto God, I am crucified with Chriſt. Thus I live: yet not I now, but Chriſt liveth in mee; and in that I now live in the fleſh, I live by the faith in the Son of God. Hence they conclude: If wee be dead to the law, and are Chriſts, who now liveth in us, then is not our life now ſchooled and ruled by the direction of the law, but by Chriſt onely. Anſw. But ſeeing the Apoſtle himſelf ſaith, That the law is not made voide, Rom. 3.31. but eſtabliſhed by faith; this phraſe, To die unto the law, doth not ſignifie to be exempted from the obedience of the law, but to be freed from condemnation, and from the provokement of ſin, which the law worketh in the unregenerate; whereas wee, being ingraffed into Chriſt, enjoy in him both a full ſatisfaction for our ſins, for which the law condemned us, and the Spirit of regeneration, bending and inclining our hearts, not to an hatred of the law, wherewith they firſt did burn; but to the ſtudy and deſire of obedience and righteouſneſſe. Therefore he addeth,Rom. 7.4. That ee ſhould be unto another, who is raiſed up from the dead, that yee ſhould bring forth fruit unto God. Againe, Wee are delivered from the law, being dead unto it, Rom. 7.6. wherein wee were holden, that wee ſhould ſerve in newneſſe of ſpirit, and not in the oldneſſe of the letter. In the other place, this is the Apoſtles meaning: I through the law, to wit, which accuſeth us of ſin, and terrifieth the conſciences of men, am dead to the law, that is, ceaſe to ſeek for righteouſneſſe in the law, and begin to ſeek for it in Chriſt. For this is it which he addeth, I am crucified with Christ: namely, by the participation of Chriſts merit, and the mortification of ſin, that I might live to God: according to the will of God expreſſed in the law. For hee liveth to God, who obeyeth God, and honoureth him through his obedience. But this the doctrine of the law doth not work in nature now corrupted, except we paſſe from the law to Chriſt by faith, that he may live in us, and we in him; that is, that he may be effectuall in us through the working of his holy Spirit: 1. By ſuggeſting and ſpeaking comfort in our hearts, of the remiſſion of our ſins; then, by making us like unto himſelfe by regeneration, that the law may no longer condemne us, and cauſe wrath: but, we may delight in the law of God, concerning the inner man, Rom. 7. So then we are delivered from the law, and die to the law; ſo Chriſt liveth in us, that we begin to delight in the law, and to order our life according to the preſcript thereof. For, Chriſt doth not reſtore any other righteouſneſſe, or any other image of God in us by his Spirit, than which was created in our nature, darkned and eclipſed by ſin, and deſcribed in the law; neither is there another ſpirit, authour of Gods law, and worker of our conformity with God in our nature uncorrupted and reſtored.

Object. 11. I will make a new covenant with the houſe of Iſrael, not according to the covenant that I made with their Fathers. Jerem. 31.31. Here they ſay, That God promiſeth not to renew ehe old covenant, which is the law, but to make a new, which is the Gospel. Wherefore not the law, but the Goſpel only is to be taught in the Church of Chriſt. But it is manifeſt, that the new covenant, is not diverſe from the old, as touching the ſubſtantiall, but only as touching the accidentall parts, or conditions, and circumſtances thereof. For although the old ſhadowes and dark types are taken away, and a moſt cleere doctrine, of the prophecies and figures fulfilled by Chriſt, hath ſucceeded; and the grace of the holy Ghoſt is ſhed more plentifully on men in the New Teſtament, than in the Old: yet notwithſtanding, there was one and the ſame manner and way both of obtaining ſalvation, and of Gods ſpirituall worſhip, in times paſt, that now is. Unto this beare witneſſe the words themſelves of the Prophet Jeremy:Jerem. 31.33. I will write in their hearts my law; hee ſaith not, another law, but the ſame which in times paſt I gave them:Jerem. 31.34. I will be their God, and they ſhall be my people; I will forgive their iniquity, and will remember their ſins no more. For theſe conditions of the covenant, are found as well in the Old, as in the New; The difference only is, that theſe are not the proper benefits of the law, but of the Goſpel: which two parts of the Old and New Teſtament, the Prophet here oppoſeth one to the other, calling the law the old covenant, and the Goſpel the new covenant, as being the principall part of the covenant: and therefore he aſcribeth theſe bleſſings to the new covenant; becauſe thereon dependeth whatſoever grace of Chriſt befell unto the old Church, and therein are thoſe bleſſings more fully manifeſted and exhibited by Chriſt, which were alſo promiſed and granted in the old for Chriſt. If then God will write the law, which was firſt written in tables of ſtone, in the hearts of men in his new covenant: he doth not aboliſh, but eſtabliſh the law by the preaching of the Goſpel, whereby the hearts of men are regenerated, that they may begin to obey the law: and therefore he delivering here a difference between the law and the Goſpel, doth ſo ſubſtitute the new covenant to the old, as that he ſaith, that that part of the covenant, which is the Morall law, muſt be retained and written in our hearts. Now if they urge theſe words, which the Prophet addeth: They ſhall teach no more every man his neighbour, for they ſhall all know me (That hereby they may conclude,Jerem. 31.34. That men are not in the New teſtament to be willed to know God, for that they ſhall of themſelves know and obey him) they erre too groſly, going about to remove the inſtrumentall cauſe, by reaſon that the effect in the N. Teſtament is greater and more plentifull; for, that men may know God, and of their own accord obey him, the holy Ghoſt worketh by the doctrine of the law and the Goſpel. Neither doth it follow, that they are not bound, neither are to be urged by incitements of exhortation, becauſe they doe their duty of themſelves: For, binding and exhorting is a far other thing, than conſtraining. Wherefore, in two respects hath the law place in inſtructing the regenerate: namely, that they may learne of the law the will of God, and may alſo by the law be more and more incited willingly to obey God.

Object. 12. The law is not neceſſary unto ſalvation: Therefore it is not to be taught in the Church. Anſ. This reaſon is a fallacy, reaſoning that not to be ſimply ſo, which is not in ſome reſpect ſo. For, albeit the law is not neceſſary to this, that wee ſhould, through our obedience to it, be ſaved; yet it is neceſſary unto other things, as hath been taught already in the doctrine concerning the uſe of the law.

Object. 13. In Chriſt are hid all the treaſures of wiſedome and knowledge. Againe,Col. 2.3.10. John 1.16. Yee are complete in him. Of his fulneſſe have all wee received: Therefore wee muſt not goe back from Chriſt to Moſes, and there is no need of the law in the Church of Christ. Anſw. This reaſon deceiveth, by inferring a falſe conſequent, becauſe it proceedeth from the putting of the whole, to the deniall of a part. The whole wiſedome and knowledge, that is, the doctrine of Chriſt delivered by him unto us, is ſufficient and neceſſary for the Church: but a part of that doctrine is the Morall law alſo; becauſe Chriſt commandeth not Faith onely, but Repentance alſo and amendment of life to be preached in his Name: and hee himſelfe delivered and declared the law. The compleatneſſe therefore and perfection of our wiſedome and ſalvation, which wee have in Chriſt, doth not exclude, but include rather and comprehendeth the doctrine of the law.

OF PRAYER.
ON THE 45. SABBATH.Queſt. 116. Wherefore is Prayer neceſſary for Chriſtians?

Anſ. Becauſe it is the chiefe part of that thankfulneſſe which God requireth of usPſa. 50.14, 15. Matth. 17.7, 8.. And alſo becauſe God giveth them onely his grace and holy Spirit, who with unfeigned groanings beg them continually of him, and yield him thanks for themLuk. 11.9, 13. Matth. 13.12..

The Explication.

MAny Queſtions may be moved concerning Prayer; but the chief Queſtions hereof are foure: 1. What Prayer is, and how many ſorts there are of Prayer. 2. Why Prayer is neceſſary. 3. What is required to true Prayer. 4. What is the forme of Prayer preſcribed.

PRayer is the invocation of the true God, proceeding from an acknowledgement and ſenſe of our neceſſity and need, and from a deſire of Gods bounty, in true converſion of the heart, and in a confidence of the promiſe of grace for Chriſts ſake the Mediatour, begging at Gods hands neceſſary bleſſings, corporall and ſpirituall, or giving thankes unto him for the receit of theſe. Invocation the generall of praier The Generall of Prayer is Invocation, or, Adoration. But Adoration is oftentimes taken for the whole worſhip of God; becauſe, whom wee worſhip, him wee account for the true God. Prayer is a part of invocation. For Invocation, or, To invocate or call upon God, is, To crave of the true God any thing that is neceſſary, both for the ſoule and body, and to give thankes for benefits received of him. Hereof it is here uſed as the Generall of Prayer. Wherefore Prayer compriſeth theſe two ſpecials or parts;Prayer hath two parts: 1. Petition. 2. Thanksgiving. What Petition is. What Thanksgiving is. What Thankfulneſſe is. namely, Petition, or Prayer in ſpeciall ſo called, and, Thankeſgiving. Petition is a prayer, craving of God bleſſings neceſſary both for the ſoul, and for the body. Thanksgiving is a prayer acknowledging and magnifying benefits received of God, and binding the thankfull party to thankfulneſſe, acceptable to God. Thankefulneſſe in generall is an acknowledgement or profeſſion of the quality and quantity of a benefit received, and a voluntary binding to the performance of duties mutuall, poſſible, and lawfull. Thankfulneſſe therefore containeth two things:Foure ſorts of Prayer. 1. Tim. 2.1. to wit, Truth and Juſtice. Saint Paul maketh mention of foure ſorts of prayer: 1. Deprecations againſt evill things. 2. Petitions for good things. 3. Interceſſions and requeſts for others. 4. Thanksgiving for benefits received, and evils repelled or removed from us. Prayer alſo is diſtinguiſhed with reſpect unto the circumſtances of perſon and place, into private and publike prayer. Private praye is the conference of a faithfull ſoul with God,Private and publike prayer. What private prayer is. craving apart for himſelfe or others, certaine bleſſings or benefits; or giving thankes for ſome received. This is not tyed to words and places. For oftentimes an anguiſhed and penſive heart, inſtead of words, powreth out ſighes and groans only:1 Tim. 2.8. What publike prayer is. and the Apoſtle commandeth, that men pray everywhere, lifting up pure hands. Publike prayer is that which is uttered unto God, undera certaine forme of words by the whole Church, in their aſſemblies, the Miniſter ſaying before them, as in open congregations it is meet hee ſhould. To this is the uſe of our tongue required, and therefore Chriſt ſaid; When yee pray, ſay. For to this end was the tongue eſpecially made, that God might be magnified by it: and, Out of the abundance of the heart the mouth ſpeaketh. Luke 11.2. Laſtly, hereby others alſo are to be invited to the lauding and praiſing of God.

THe cauſes for which Prayer is neceſſary, are theſe: 1. The Commandement of God. becauſe God hath commanded, that we call upon him, and will this way chiefly and principally be worſhipped and magnified by us.Pſal. 50.15. Matth. 7.7. Luke 11.2. Call upon mee in the day of trouble. Aske, and it ſhall be given you. When yee pray, ſay, Our Father, &c. 2. Our neceſſity and want: For we receive not of God thoſe bleſſings which are neceſſary for our ſafety and ſalvation, except wee aske them of him. For God hath promiſed them to ſuch only as aske him. So that prayer is as neceſſary for us, as craving of almes is neceſſary for a beggar. Now what wee ſpeak of the neceſſity of prayer, the ſame is alſo to be ſaid of the neceſsity of thankſgiving: For, without giving thanks, we loſe thoſe things that are given, and receive not ſuch things as are to be given, and are neceſſary. The neceſsity of both will eaſily appeare, whether we conſider the effects of faith, or the cauſe of faith, and ſo alſo faith it ſelfe. Faith is kindled or increaſed in no man, who doth not aske it; no man hath faith, who giveth not thanks for it: and they which are indued with true faith, aske the grace of God, and they who have taſted of Gods grace, ſhew themſelves thankfull unto God for it, and doe more and more crave and deſire it. The love of God ſhed abroad in our hearts by the holy Ghoſt, Rom. 5.5. which is given unto us. And the holy Ghoſt himſelfe alſo is obtained by petition or prayers; for the holy Ghoſt is given to none, but to him that deſireth him. Obj. 1. But wee ſee the wicked alſo to receive many gifts of the holy Ghoſt, who yet deſire him not: Therefore not onely they that deſire him, receive him. Anſw. The wicked verily receive many gifts, but not thoſe principall gifts, neither thoſe that are proper to the Elect, ſuch as are faith, repentance, and converſion, remiſsion of ſins, regeneration: and further, what gifts the wicked receive, thoſe are not availeable unto them, neither doe they receive them to ſalvation. Repl. Infants crave not the holy Ghoſt: and yet they receive him. Anſ. The holy Ghoſt is not given but to them that aske him, that is, to thoſe of yeeres and underſtanding, who are able to aske him. But even Infants alſo aske and crave the holy Ghoſt after this manner, having, to wit, in poſsibility an inclination to faith, and therefore potentially they aske the holy Ghoſt, or have an inclination to aske him: Out of the mouth of very babes and ſucklings haſt thou ordained thy praiſe. Object. 2. The effect is not before his cauſe.Pſal. 8.2. But prayers are the effects of the holy Ghoſt, inaſmuch as no man can aske the holy Ghoſt, who hath not the holy Ghoſt, and hee alone worketh prayer in us: Therefore the holy Ghoſt is not received by prayer, but is in us before prayer; and ſo by conſequent hee is not given to them onely that aske him, Anſw. The effect is not before his cauſe, that is, in order and nature; but in time they are both together. So the holy Ghoſt, and the asking of him are both together at one time in us, though not in the ſame order and nature. For the holy Ghoſt is in us according to nature before prayer; becauſe wee then firſt begin to deſire him, and to aske him of God, when hee is given unto us. But albeit the holy Ghoſt is according to nature or order firſt in us, yet he is not firſt in us according to time. For as ſoon as the holy Ghoſt is given, we begin to deſire his preſence; and as ſoon as wee deſire and aske him, he is given us: that is, in the ſame moment God worketh in us a deſire of the holy Ghoſt, and giveth him unto us. And indeed hee worketh a deſire of him in us, by commanding us to aske him; and working this deſire in us, he withall giveth him unto us, when wee aske him. For God doth not ſo worke in us, as a ray of the Sun lighteth on a veſſell, to wit, in time, but in an inſtant. For this gift is at once given, taken, and deſired. We might alſo put a diſtinction between the beginning and the increaſe of the ſpirit, becauſe we cannot crave the latter, except we have the former. For no man deſireth him, but hee who hath in himſelfe the beginning of him: but the firſt Solution and Anſwer ſufficeth to ſatisfie this Objection. Whereas then it is ſaid of Chriſt;Luke 11.13. How much more ſhall your heavenly Father give the holy Ghoſt to them that deſire him? this muſt not be underſtood of the increaſe onely, but alſo of the beginning of his gifts and graces.

Queſt. 117. What is required unto that prayer, which ſhall pleaſe God, and be heard of him?

Anſ. That we aske of the only true God, who hath manifeſted himſelf in his WordRevel. 2.9. John 4.22., all things which hee hath commanded to be asked of himRom 8.26. 1 John 5.14. James 1.5., with a true affection and deſire of our heartJoh 4 23.24. Pſal. 145.18., and, through an inward feeling of our need and miſery2 Chronic. cap. 20. ver. 12., caſt our ſelves down proſtrate in the preſence of his divine MajeſtyPſal. 2.11. and 34.17. Eſay 66.2., and build our ſelves on this ſure foundationRom. 10.14. and 8.15, 16. James 1.6., that we, though unworthy, yet, for Chriſts ſake, are certainly heard of GodJohn 14.13. and 15. ver. 16. and 16.23. Dan. 9.17., even as he hath promiſed us in his WordMatth. 7.8. Pſalme 27.8. and 143.1..

Queſt. 118. What are thoſe things which he commandeth us to aske of him?

Anſw. All things neceſſary both for ſoule and bodyJames 1.17. Matth. 6.33.; which our Lord Jeſus Chriſt hath compriſed in that prayer which himſelfe hath taught us.

The Explication.

THe condition and circumſtances of true prayer are:Eight conditions of true prayer: A. direction of it to the true God. A direction of it unto the true God, that we make our prayer unto the true God manifeſted in the Church by his Propheticall and Apoſtolike Work, and by his works of Creation, Preſervation, and Redemption of the Church. And this true God is the eternall Father, Son, and holy Ghoſt. As wee have received (ſaith Baſil) ſo are we baptiſed; and as we baptiſed, ſo we beleeve, and as we beleeve, ſo we adore and worſhip the Father, the Son, and the holy Ghost. The knowledge of Gods Commandement. The knowledge of Gods Commandement: For without Gods Commandement, we doubt of being heard. But the ſoul that looketh into Gods Commandement, confidently reſolveth that his prayers are acceptable unto God; becauſe the worſhip, which God requireth of us in his Word, cannot be unwelcome or loath ſome to him. Wherefore, when wee pray, wee ought thus to reſolve: I call upon thee, becauſe thou haſt commanded mee. The knowledge of the things wee are to aske. The knowledge of thoſe things which are to be asked. God will not have us direct idle and wandring deſires to him, uncertaine what we would aske: For even a Prince would thinke himſelfe ſcorned, if thou ſhouldeſt kneel before him, and kno eſt not what to aske. So God will have us conſider and know ſuch things as we are to aske of him, otherwiſe, it is not praying, but mocking of God. Now we of our ſelves know not what to aske; and therefore hath Chriſt preſcribed a forme of prayer, ou of which wee may learne what things we are to aske of God. We are to aske (that I may ſummarily compriſe them) things both certaine and allowed, and permitted by God.Things to be asked in praver: 1. Spirituall. 2. Corporall. Why ſpirituall, and why corporall things are to be asked. Theſe are of two ſorts: Spirituall and Corporall. God will have us aske both of him: Spirituall things, becauſe they are neceſſary to ſalvation; Corporall things, 1. That the deſire of them may be an exerciſe of our faith, and confirme our truſt and confidence of obtaining things ſpirituall and availeable to ſalvation. The reaſon is, becauſe no man can looke for good and ſaving things at Gods hands, except he have God reconciled unto him. 2. That we may conſider and profeſſe his providence, knowing that nether theſe unneceſſary and corporall things befall us by chance or fortune. A true deſire of the things we aske. A true deſire of thoſe things which are to be asked. God will not have our petition to be hypocriticall or feigned, nor bred in our mouth, but in our heart: he will have us pray with a true affection and deſire of the heart: For it is not the words of the mouth, but the groanes of the heart which make true prayer; as the Lord ſaith to Moſes:Exod. 14.15. Why doeſt thou cry unto mee? when yet Moſes ſpake nothing: Therefore an ardent deſire is to be made the Generall in the definition of all prayer.

A ſenſe and feeling of our owne want. Hom. Odyſſ. 2. A ſenſe and feeling of our owne want. The acknowledgement and feeling of our owne want, is the fountaine from whence our deſire ariſeth. For what thou thinkeſt not thy ſelfe greatly to want, that doeſt thou not earneſtly deſire: Pray; for all ſtand in need of God.

Humiliation. Humiliation, that is, true repentance. We muſt needs have alſo true humility, true ackowledgement of our owne unworthineſſe, or true repentance and converſion; and ſo proſtrate our ſelves in ſuppliant manner before his divine Majeſty: 1. Becauſe God oweth us nothing. 2. Becauſe we are his enemies before our converſion. God doth not heare ſinners, that is, proud ſinners, ſuch as that Phariſee. And,John 9.31. how greatly true humiliation, repentance, or converſion is required to prayer, even that doth ſufficiently ſhew, in that the promiſes of God belong onely to ſuch as are converted. Wherefore,Luke 18.11. without converſion no man can pray according to faith: and without faith no man can be aſſured that he ſhall be heard, neither receiveth he what he asketh. Conſidence in the Mediatour. A confidence in the Mediatiour, that we may reſolve, that both our perſon, and our prayers pleaſe God, not for our owne worthineſſe, but for Chriſts ſake our Mediatour. So Daniel prayeth, that hee may be heard for the Lords ſake: Dan. 9.17. John 16.23. Heb. 13 10. and Chriſt willeth us to pray unto his Father in his Name. Our prayers are to be put on our Altar Chriſt; ſo ſhall they be acceptable to God. Confidence of being heard. Confidence of being heard. In the former, Faith is required, whereby we with full confidence reſolve, that we are through Chriſts merit juſt before God, and that God is reconciled unto us by Chriſt. Here the faith of being heard is required: which cannot ſtand without the former faith of being juſtified. Becauſe yee are ſons, God hath ſent forth the Spirit of his Son into your hearts, which crieth Abba, Father. Hee that cometh to God, must beleeve that God is, and that hee is a rewarder of them that ſeeke him. But here in this full perſwaſion of being heard,A difference of things to be prayed for. wee are to obſerve the difference of ſuch things as are to be deſired. Some gifts are neceſſary to ſalvation, as ſpirituall gifts: Some are corporall, without which wee may be ſaved. Spirituall bleſſings are ſimply to be deſired, with a truſt and full perſwaſion of being heard, even that we ſhall receive them as we deſire, that is, in ſpeciall. But gifts, which are not neceſſary to ſalvation, whether they be corporall, or elſe ſuch ſpirituall, as without which wee may be ſaved, theſe are to be deſired verily, but with a condition of Gods will and pleaſure, that he will give them us, if they ſerve for his glory, and be profitable for us; or that he will give us other of better quality, either at this, or ſome other time. Wee muſt follow, in asking theſe benefits, the Leper, which ſaid: Lord, if thou wilt, thou canſt make mee cleane. For neither doe the Elect, when they aske ſuch things, deſire ſimply to be heard. For oftentimes wee aske things,Matth. 8.2. not knowing what, and what manner of things they be, and ſo neither know wee whether the obtaining of them in ſpeciall (if we ſhould be heard in them) will profit us, or be pernicious and hurtfull to us. Object Hee that asketh doubtfully, asketh not according to faith, neither is heard. Wee aske corporall bleſſings doubtfully, becauſe wee aske them with condition: Therefore not according to faith. Anſw. 1. The Major is either particular, or falſe. For the nature of faith requireth that wee be certaine, not of all corporall benefits, but onely of ſpiri uall bleſſings, which are neceſſary to ſalvation: as, of remiſſion of ſinnes, and of life everlaſting. In corporall bleſſings it ſufficeth, if faith ſubmit it ſelfe to Gods Word, and crave and looke for ſuch things as are availeable to ſalvation. Anſw. 2. The Minor alſo may be denied. For albeit we aske corporall bleſſings with a condition, yet do we not ſimply doubt of obtaining them: For wee beleeve, that wee ſhall receive thoſe corporall bleſſings which wee aske of God, ſo that they be expedient for us unto ſalvation; and otherwiſe, if they are like to prove hurtfull unto us, wee deſire not to be heard in that which we pray. Therefore, we nevertheleſſe aske in faith, while we ſubmit our ſelves to the Word and Will of God. and deſire to be heard according to his good pleaſure. For faith ſubmitteth it ſelfe to every word and will of God: and the will of God is this, That wee aske ſpirituall things ſimply, and corporall conditionally; and that we reſolve with our ſelves, that we ſhall receive the former in ſpeciall; but the latter as farre forth as they ſerve for Gods glory and our ſalvation. And thus if wee pray, wee doubt not to be heard.

A confidence in Gods promiſe. A confidence and truſt in Gods promiſe, that wee know and think that God hath promiſed to heare as many as call upon him, with thoſe conditions before alledged: Call upon mee in the time of trouble:Pſal. 59.15. Eſay 65.24. ſo will I heare thee, and thou ſhalt praiſe mee. Before they call, I will anſwer: and whiles they ſpeake, I will heare. Without this promiſe of hearing there is no faith; without faith prayer is but vaine. Except wee give faith and credit to Gods promiſes, and think of them while we are praying, they availe us nothing, neither can we deſire ought with good conſcience: but rather, when after this ſort we know not what we aske, doubting of Gods hearing of our petition, we doe not pray, but mock God. Now the confidence which we have of Gods promiſe in hea ing us, breadeth in us a certainty of his hearing, and our ſalvation: and this certainty kindleth in us a ſtudy of invocation and of making ſupplications unto God. By theſe conditions and circumſtances of ſincere and true prayer it doth eaſily appeare,A difference between the prayer of the godly and the wicked. how much the praying of the godly and the wicked differ. The godly endeavour to obſerve all theſe conditions in their praying: The wicked contrarily, either omit and neglect them all, or keeping one or two conditions, erre in the reſt. Some erre in the knowledge of the nature and will of God, therein omitting the firſt condition: ſome erre in the things which are to be asked when they aske either evill things, or uncertaine, or nor approved by God. Some aske theſe hypocritically: ſome without a feeling of their want: ſome not with a confidence in the Mediatour: ſome perſiſting in their wickedneſſe, thinke yet that God heareth them: ſome deſire things neceſſary to ſalvation, with a diſtruſt and diffidence: ſome laſtly aske, not thinking of Gods promiſe, and therefore not according to faith.

ON THE 46. SABBATH.Queſt. 119. What Prayer is that?

Anſ. Our FatherMat. 6.9, 10, 11, 12, 13. Luk. 11.2, 3, 4., which art in heaven: Hallowed be thy Name: Thy kingdome come: Thy will be done in earth, as it is in heaven: Give us this day our daily bread: And forgive us our treſpaſſes, as we forgive them that treſpaſſe againſt us: And leade us not into temptation, but deliver us from evill: For thine is the kingdome, the power and the glory, for ever and ever. Amen.

The Explication.

THe forme of prayer preſcribed by Chriſt unto us is recited by the two Evangeliſts, Mat hew and Luke. This, queſtionleſſe, is the beſt, moſt certain, and moſt perfect forme of prayer; for it was delivered by Chriſt, who is the Wiſdome of God, and his words his heavenly Father alwaies acknowledgeth and heareth. Moreover, it containeth moſt briefly all things that are to be deſired, neceſſary for the ſoule and body. Laſtly, it is a rule whereby all our prayers muſt be directed.Two cauſes why Chriſt del vered unto us this form of prayer. Some demand, Whether wee be ſo tyed to this forme of prayer, that in praying wee may uſe no other. Anſw. Chriſt delivered this forme unto us, not that wee ſhould be tyed to theſe words; but that wee might know. 1. What things aske. 2. How to aske them. For it is a generall forme of the manner whereby, and the things which we are to aske. Now it falleth out oftentimes that particular benefits are neceſſary for us, which we muſt aske of God, according to thoſe ſayings of Scripture: Whatſoever ye ſhall aske the Father in my name, he will give it you. John 14.13. James 1.5. Matth. 24.20. If any of you lack wiſdome, let him aske of God, and it ſhall be given him. Pray that your flight be not in the winter. But theſe, as touching the words, are not in this prayer. There are alſo many examples of prayer in the old and new Teſtament, which, as concerning the words,2 Chron. 20.6. 2 King. 8.15. Dan. 9.4. John 17.1. Acts 4.24. differ from this: as the prayers of Joſaphat, Salomon, Daniel, Chriſt himſelfe, the Apoſtles, and others, which nevertheleſſe were heard of God. Wherefore the forme of prayer delivered unto us by Chriſt, is wholly a thing indifferent. Object. Wee may not be wiſer than Chriſt: Therefore ſeeing hee hath appointed us a certaine form of prayer; we muſt hold us contented therewith: and therefore we do amiſſe, when we uſe other formes of prayer. Anſ. We may not depart from that forme, if Chriſt will have us tied unto it: but he will not have us tyed to theſe words; becauſe his purpoſe was, when he taught his Diſciples to pray, to deliver a briefe ſumme of thoſe things which we are to aske of God. Repl. That is to be retained, than which no better can be invented. Wee cannot invent a better forme, and better words than are theſe of Chriſt himſelfe: Therefore wee muſt retaine alſo the forme and words of Christ. Anſw. We cannot invent better words, neither a better forme, to expreſſe this ſumme of ſuch things as are to be deſired, which is as it were the generall of all things that are to be deſired. Theſe generals of Gods benefits which Chriſt in this forme hath preſcribed unto us to be deſired, cannot be propoſed in a better forme: but Chriſt will have us alſo to deſcend to ſpecials, and aske particular benefits according to our neceſſity. For that form preſcribed by Chriſt, is nothing elſe but a ſet or courſe of certaine heads or generals, whereunto all benefits, as well corporall as ſpirituall, may be referred. And when Chriſt willeth us to deſire the generals, hee willeth us alſo to deſire the ſpecials. And further alſo, thoſe which are here put in generall, we are in like manner for this cauſe to declare in ſpeciall, that we may be led into a conſideration of our neceſſity, & to a deſire of making of our petition to God to help our neceſsity. Now that we may doe this, we have need alſo of ſpeciall formes of praying: For, to the explication of generals by their ſpecials, we have need of another form. But yet all other formes of prayer muſt agree with this forme preſcribed by Chriſt. Hence Auſtine teſtifieth,Auguſt. ad Prob. that All the prayers of ſaints extant in Scripture are contained in the Lords Prayer. And he addeth farther, that It is free for us to ſay the ſame things in other words, when we pray: but it is not free for us to ſay or mention other things than are compriſed in this forme of prayer.

Queſt. 120. Why doth Chriſt teach us to call God our Father?

Anſw. That preſently in the very entrance and beginning of the prayer, hee might ſtirre up in us ſuch a reverence and confidence in God, as is meete for the ſonnes of God; which muſt be the ground and foundation of our prayer: to wit, that God through Chriſt is made our Father, and will much leſſe deny unto us thoſe things which wee aske of him with a true faith, than our earthly Parents deny unto us earthly thingsMath. 7. v. 9, 10, 11, Luke 11. v. 11, 12, 13.

The Explication.

THis Prayer of Chriſt hath three parts; a Proeme, Petitions, and a Concluſion.

The Proeme is, Our Father which art in heaven. The Proeme hath two parts, 1. A calling on the true God, in theſe words; Our Father. 2. A deſcription of him in theſe; which art in heaven. And the Lord uſed this kind of Proeme, becauſe he will be called upon with due honour. This honour conſiſteth, 1. In the true knowledge. 2. In true confidence. 3. In obedience. Obedience compriſeth, 1. True Love. 2. True Feare. 3. Hope. 4. Humiliation. 5. Patience.

Our Father.] God is called Our Father, 1. In reſpect of our creation. The ſonne of Adam, the Sonne of God. 2. In reſpect of our redemption,God is our Father in three reſpects. Luke 3.38. and receiving into his favour by his Son our Mediatour. Chriſt is the only begotten and naturall Sonne of God: wee are not his ſons by our own nature, but are for Chriſts ſake adopted to be ſons. 3. In reſpect of our ſanctification, or regeneration by the holy Ghoſt in Chriſt. Chriſt will have us to call God, Father, and ſo to invocate him,Five cauſes why we here call God Father. 1. In regard of the true invocation of God, who is the Father of our Lord Jeſus Chriſt. 2. In regard of the true knowledge of him, that we may know him to be our Father, who through and for his Son the Mediatour hath adopted us to be his ſonnes, when otherwiſe wee were his enemies:John 20.17. I goe unto my Father, and unto your Father: and who farther alſo for his Sons ſake regenerateth us by the holy Ghoſt, and endoweth us with all gifts and graces neceſſary. 3. In regard of reverence; namely, that in us may be ſtirred up and raiſed true reverence towards him: that ſeeing hee is our Father, wee therefore behave our ſelves as becometh ſonnes, and be affected with ſuch reverence towards him, as it becometh children to be affected towards their Father, eſpecially being adopted children, and unworthy of Gods bleſſings and benefits. 4. In regard of confidence, that the ſame be raiſed in us, whereby we may be aſſured that we ſhall be heard, and that hee will give us all things which pertaine to our ſalvation. For ſeeing God is our Father,Rom. 8.32. and even ſo loving a Father to us, That hee hath given his onely begotten Sonne for us to death: how then ſhall hee not give us together with him all things neceſſary to our ſalvation? 5. For a memoriall of our creation. Now God will heare thoſe onely that o pray: becauſe in them hee obtaineth the end of his bleſſings and benefits. Object. 1. We invocate the Father according to the preſcript of his owne Son: Therefore wee muſt not invocate the Sonne and the holy Ghoſt. Anſ. The conſequence of this reaſon is denied; becauſe the conſequence holdeth not from the attributing of ſome proprietie unto one perſon of the God-head, to the removing of the ſame from another perſon of the God-head.The words God and Father, ſometimes taken eſſentially, ſometimes perſonally. Why Father is here taken eſſentially. Eſay 6.9. Againe, the name of Father (as alſo the name of God) when it is oppoſed to all the creatures, is taken eſſentially, not perſonally: but when it is put with another perſon of the God-head, it is taken perſonally. Wherefore in this place the name of Father is taken eſſentially: and the reaſons hereof are manifeſt: 1. Becauſe the name of Father is not here put with another perſon of the Godhead, but with the creature of whom he is invocated. So alſo by the Prophet Iſaiah, Chriſt is called The everlaſting Father. 2. The invocating of one perſon, doth not exclude the others when mention is made of their externall and outward workes. 3. Wee cannot conſider God the Father, but in the Son the Mediatour. And the Son hath made us ſons by the holy Ghoſt, who is therefore called the Spirit of adoption. 4. Christ teacheth us that wee muſt invocate him alſo, John 16.23. ſaying Verily, verily, I ſay unto you, whatſoever yee ſhall aske of the Father in my Name, hee ſhall give you. 5. Christ giveth the holy Ghoſt: therefore it is he himſelf of whom we aske him. Object. 2. Chriſt is called, and is our brother: Therefore he is not our Father. Anſ. He is our brother, in reſpect of his humane nature: but he is our Father, in reſpect of his divine nature. Object. 3. If he be called the Father who hath received us into favour for Chriſts ſake, then is not Chriſt underſtood by the name of Father, becauſe hee that receiveth us into favour for Chriſts ſake, is not Chriſt himſelfe. But the Father, whom wee here ſo call, receiveth us into favour for Chriſts ſake: Wherefore hee is not Chriſt. Anſ. Hee that receiveth us into favour for Chriſts ſake, is not Chriſt himſelfe, that is, in the ſame ſenſe and reſpect. Chriſt, as he is our Mediatour, is hee through whom wee are received; but as hee is God, hee is he that receiveth us.

Two cauſes why we ſay Our Father. Our.] Chriſt willeth us to call God our Father, not my Father, Confidence. Thereby to raiſe in us a confidence and full perſwaſion that wee ſhall be heard. For becauſe we pray not alone, but with us the whole Church doth with one conſent pray to him, he doth not reject her, but heareth her prayers, according to this promiſe of our Lord: Where two or three are gathered, &c. Object. But oftentimes thou prayest at home, the Church not being privy thereunto. Anſ. The godly and the whole Church pray for themſelves and all the members, with an affection and deſire. Love and deſire is an habituall quality of the ſoule, remaining alſo when thou ſleepeſt; it is not a paſſion quickly fleeting or paſſing away. Therefore, when thou prayeſt alone at home in words, the whole Church prayeth with thee in affection. And this alſo maketh much for the engendering of confidence in us; becauſe, as hath been ſaid, God doth not reject the whole Church. Mutuall love. Two cauſes why Chriſt admoniſheth us of mutuall love.doth hee by this word, To admoniſh us of mutuall love, wherewith Chriſtians being endued, muſt pray one for another. And therefore doth hee by this word, in the very Proeme and entrance of the prayer, admoniſh us of mutuall love wherewith we muſt be affected towards our neighbour: 1. Becauſe there is no praying without the true love of our neighbour: 1 John 4.20. neither can wee be perſwaded that God heareth us. For if wee approach unto God, not accounting the ſons of God for our brethren, neither will he then account us for his ſons. 2. Becauſe without the love of our neighbour there is no true faith, and without faith there is no true prayer: For whatſoever is not of faith, is ſin. Rom. 14.23. Object. It is the part of a Father to deny nothing to his children: but God denyeth many things to us: therefore hee is not our Father. Anſ. It is the part of a Father to deny nothing unto his children, that is, which is neceſſary and wholeſome for them: but it is the part of a Father to deny to his children things unneceſſary, unprofitable, and harmefull. Thus God dealeth with us, giving us all ſpirituall and corporall bleſſings that are neceſſary, profitable, and wholeſome for us.

Queſt. 121. Why is that added: Which art in heaven?

Anſ. That we conceive not baſely or terrenely of Gods heavenly MajeſtyJere. 23.24. Acts 17.24, 25, 27.: and alſo that we look for, and expect from his omnipotency, whatſoever things are neceſſary for our ſoul and bodyRom. 10.12.

The Explication.

THe ſecond part of the Proeme is, Which art in heaven, that is, heavenly. Heaven here ſignifieth the habitation of God, and the holy Angels, and bleſſed men: whereof God ſaith, heaven is my throne: and Chriſt ſaith, In my Fathers houſe are many manſions. Eſay 66. v. 1. John 14.2. God indeed by his immenſe eſſence is every-where: but hee is ſaid To be in heaven, and, To dwell there; becauſe there God is more glorious than in this world, and doth alſo there immediatly ſhew and manifeſt himſelf. Now the Lord willeth us to call him,Eight cauſes why wee are to call God, Our Father in heaven: our Father which is in heaven: To diſtinguiſh him from earthly Fathers.1. Thereby to ſhew the oppoſition and contrariety of earthly Fathers, and this Father: that ſo wee ſhould thinke that God reigneth in heavenly glory and majeſty, and is a Father, not earthly, but heavenly; even hee, 1. Who ſitteth in heaven. 2. Who ruleth every-where with heavenly glory and majeſty, hath ſoveraignty over all things, and governeth by his providence the whole world by him created. 3. Who is void of all corruption and change. 4. Who alſo doth there eſpecially manifeſt himſelf before the Angels: and doth there ſhew what a Father he is, how good, and how mighty, and rich. To worke in us confidence of being heard.2. To raiſe up in us a confidence that God heareth us: For, if hee be our Father, and one that is endued with exceeding goodneſſe, which hee eſpecially manifeſteth and declareth in heaven; then will hee alſo give us all things neceſſary to ſalvation: and if this our Father be Lord in heaven, and ſo omnipotent, whereby hee is able to help us; then is hee able moſt eaſily to give us thoſe things which wee aske of him. To worke in us reverence of him.3. To raiſe a reverence of him in us.Seeing this our Father is ſo great a Lord, that is, heavenly, who reigneth every-where, who is able to caſt both body and ſoul into hell fire: let us then reverence ſuch a Lord, and approach unto him with exceeding ſubmiſsion both of minde and body. 4. That wee call on him in fervency of 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 arightJohn 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 worksPſal. 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 praiſesPſalm 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 116.1 . 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 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 take away all reproach of his moſt holy name, and by all meanes advance it with all praiſe and honour. In a word we deſire; 1. That God would enlighten us with the true knowledge of his holineſſe. 2. That he would give us true faith and repentance, and regenerate us with his ſpirit, that we may be holy, as he is holy. 3. That he would give us a mind to profeſſe that holineſſe of his divine name in words and deeds, to his own praiſe and glory; that he may be glorified of us by our true knowledge and profeſſion of him, and conformity of life with him, and ſo he be ſevered from all Idols and profane things. Object. That which of it ſelfe is holy, cannot be hallowed. Gods Name is of it ſelfe holy: Therefore it cannot be hallowed. Anſ. It cannot be hallowed in that ſecond ſenſe of hallowing before delivered; that is, That which of it ſelfe is holy, cannot be made holy: but it may be ſanctified, as ſanctifying is uſed in the firſt and third ſignification; that is, That which of it ſelfe is holy, or indifferent, may be acknowledged, praiſed, and magnified as holy. So we deſire that Gods Name may be hallowed; that that which in it ſelf is holy, may alſo be acknowledged and magnified as holy. God indeed ſanctifieth us, by making us holy of not holy. But we ſanctifie God, not by making him holy, but by knowing and ſpeaking that of him, which he will have us know and ſpeake of him. Object. What belongeth to us to do, that ſhould we not deſire another to doe. But it belongeth to us to hallow and ſanctifie the Name of God: Therefore we need not to pray, that God himſelfe would hallow it; for herein we do as a ſchollar, who being commanded of his Maſter to apply his ſtudy diligently, beſeecheth his Maſter to do it for him. Anſ. We diſtinguiſh the Major: What belongeth to us to doe, that ſhould we not deſire another to doe, if ſo we are able by our ſelves, and by our own ſtrength to performe it: but what we are not able of our ſelves to effect, we juſtly crave of God, that he would miniſter ſtrength unto us to performe it. Now we are utterly unable to hallow and ſanctifie Gods Name. Therefore we muſt deſire of God, that he will give us ſtrength, whereby his divine Name may be of us hallowed and ſanctified, yea rather that himſelfe would ſanctifie in us his holy Name.

ON THE 48. SABBATH.Queſt. 123. What is the ſecond petition?

Anſw. Let thy kingdome come: that is, Rule us by thy word and ſpirit, that we may humble and ſubmit our ſelves more and more unto theePſal. 119.5. & 143.10. Mat. 6.33.. Preſerve and increaſe the ChurchPſal. 51.20. & 122.6, 7.: deſtroy the works of the Divell, and all power that lifteth up it ſelfe againſt thy Majeſty: make all thoſe counſels fruſtrate and void, which are taken againſt thy word1 John. 3.8. Rom. 16.20., untill at length thou reigne fully and perfectlyRevel. 22.17, 20. Rom. 8.22, 23., when thou ſhalt be all in all1 Cor. 15.28..

The Explication.

THy Kingdome come; that is, Let it by continuall increaſes flouriſh, and be augmented, and alwaies by a new enlargement and acceſſion, let thy kingdome be extended and multiplied, which thou, O God, in thy Church doeſt hold and poſſeſſe.

The ſpeciall queſtions concerning the Kingdome of God.

A Kingdome, in generall, is a certaine forme of Civill government, wherein the ſoveraignty of rule belongeth to ſome one perſon, who is furniſhed with gifts and vertues above the reſt; and ruleth over all, according to juſt, honeſt, and certaine Laws, in requiring obedience, making Laws, defending the good, and puniſhing the bad. The kingdome of God is that, in which God only reigneth, and exerciſeth ſoveraignty over all creatures,Gods univerſall kingdome. Gods ſpeciall kingdome. but eſpecially governeth and preſerveth his Church. This kingdome is univerſall. The ſpeciall kingdome of God, which he exerciſeth in the Church, is the ſending of the Son from the Father, even from the beginning of the world, who ſhould ordaine and maintaine a Miniſtery, and ſhould by the ſame be effectuall and forcible in working, ſhould gather a Church, by the word and holy Ghoſt, out of all mankinde; rule, preſerve, and defend the ſame againſt the enemies thereof; raiſe it from death; and at length, the enemies thereof being caſt into everlaſting paines, adorne it with heavenly glory, that ſo God may be all in all, and may be magnified by the Church of Angels and men for ever.

The parts of Gods kingdome.Out of this definition we may gather, and make theſe parts of the kingdome of God: 1. The ſending of the Son our Mediatour. 2. The ordaining and maintaining of the Miniſtery by Chriſt. 3. The gathering of the Church out of mankinde by the voice of the Goſpel, and the efficacy of the holy Ghoſt, beginning in us, the Elect, true faith and repentance. 4. The perpetuall government of the Church. 5. The preſervation thereof in this life, and protecting againſt her enemies. 6. The caſting away of her enemies into eternall paines. 7. The raiſing of the Church unto eternall life. 8. The glorifying of the Church in eternall life, when God ſhall be all in all. Of this kingdome it is ſaid:Pſ. 2.6. & 110.2. I have ſet my King upon my holy hill of Sion. Be thou Ruler even amongst the midſt of thine enemies. Hence it appeareth, that this kingdome, which we deſire may come, is not worldly, but a ſpirituall kingdome: which alſo the Lord himſelf ſheweth by divers parables in the Evangeliſt, and unto Pilate he anſwereth; My kingdome is not of this world. John 18.36. This kingdome we here pray for that it may come, and be inlarged and defended.

The kingdome of heaven is a kingdome.THis kingdome of God is but one indeed, but it differeth in the manner of governing and adminiſtration. For it is diverſly adminiſtred here and in heaven. It is therefore commonly diſtinguiſhed into the kingdome of grace, and the kingdome of glory. 1. Of grace, and begun in this life. This diſtinction is all one with theirs, who ſay, that the kingdome of heaven is two-fold: One, begun in this life; another conſummated after this life. 2. Of glory, and perfected in the next life. We deſire both in this petition; to wit, both the conſtitution of this kingdome of God in this life, and the conſummation thereof after this life. Howbeit, it is one and the ſame kingdome, diſtinct only in degrees and forme of adminiſtration. This kingdome on earth, which is but begun, hath need of meanes. In the conſummated and perfect kingdome of God, there ſhall be no need of any meanes or inſtruments, becauſe in that the Church ſhall be perfectly glorified; ſo that it ſhall be without evill both of crime and paine, and God ſhall be all in all.

Hereby is that queſtion aſſoiled out of the place of Paul; 1 Cor. 15.24. He ſhall deliver up the kingdome to God, even the Father. Wherefore, as concerning the forme and manner of adminiſtration, he ſhall deliver the kingdome after our glorification; that is, he ſhall ceaſe to diſcharge the office of the Mediatour. There ſhall be no need of converſion, of purging out of ſin, of protecting of us againſt our enemies, he ſhall not gather the Church, he ſhall not raiſe the dead, he ſhall not glorifie nor perfect them; becauſe then they ſhall be perfect: He ſhall not teach them, becauſe they ſhall be all taught of God: Prophecies ſhall be aboliſhed, tongues ſhall ceaſe, and knowledge ſhall vaniſh away; becauſe, When that which is perfect is come, 1 Cor. 13.8, 10. then that which is in part ſhall be aboliſhed. There ſhall be therefore no need of theſe inſtruments and meanes any longer, by which now the Church is gathered and ſaved. There ſhall no longer be any enemy, the Church ſhall gloriouſly reigne with Chriſt, and God ſhall be all in all; that is, ſhall manifeſt himſelf immediatly unto the bleſſed Saints: In that City (which is that conſummate kingdome) I ſaw no Temple; Revel. 21.22, 23. for the Lord Almighty and the Lambe are the temple of it. And the City hath no need of the Sun, neither of the Moone to ſhine in it: for the glory of God did light it, and the Lambe is the light of it.

The whole three perſons. Chriſt in a ſpeciall and particular manner. THe Head or King of this kingdome is but one; becauſe the Father, the Son, and the holy Ghoſt, are but one God. Now the Father is King, and ruleth by the Son, and the holy Ghoſt. Chriſt the Son is King and Head of this Kingdome after a ſingular maner: 1. Becauſe he ſitteth God at the right hand of God, and ruleth with equall power with the Father. 2. Becauſe he is Mediator; that is, Becauſe he is the perſon, by which God worketh immediately, and giveth the holy Ghoſt.John 15.26. Epheſ. 1.22 I will ſend him unto you from the Father. He hath appointed him over all things to be the head to be Church.

THe Citizens of this kingdome are, 1. The Angels in heaven confirmed and eſtabliſhed in grace. 2. The bleſſed Saints in heaven, who are called the Church triumphant. 3. The godly, or converted in this life, who have as yet certaine remaines of ſin, and are called the Church militant. 4. Hypocrites, namely, the called of the viſible Church only, but not elected. Theſe are counterfeit and apparent Citizens to the outward ſhew, who indeed are not the Citizens of Chriſts kingdome, but only in name, but are in truth the bond-ſlaves of the Divell. Hypocrites notwithſtanding are called the Citizens of the kingdome,Mat. 8.12. & 22.16. as the Jews are termed by Chriſt the ſons and children of the kingdome. Of theſe it is ſaid, The firſt ſhall be laſt: that is, they who will be accounted firſt, and yet are not, ſhall be laſt; that is, ſhall be declared to be none of the kingdome of God.

THe Laws whereby this kingdome is adminiſtred and governed, are, 1. The word of God, or the doctrine of the Law and Goſpel. 2. The efficacy of the holy Ghoſt, working and reigning by the word in the hearts of the elect.

THere is no kingdome, which hath not regard to the commodities of the ſubjects. And Ariſtotle writeth to Alexander, A kingdome is not injury, but bountifulneſſe. Wherefore this kingdome hath alſo his proper goods and commodities. Theſe are the ſpirituall and eternall benefits of Chriſt, as true faith and converſion, remiſſion of ſinnes, righteouſneſſe, preſervation therein, and the continuance of the holy Ghoſt,John 8.38. glorification, and life everlaſting. If the Sonne ſhall make you free, yee ſhall be free indeed. Rom. 14.17. The Kingdome of God is righteouſneſſe and peace, and joy in the holy Ghoſt. John 14.27. My peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.

THe enemies of this kingdome are the Divels and wicked men. Now of wicked men, ſome are in the Church; as hypocrites, who callenge to themſelves the name and title of Citizens of the kingdome, when as they are nothing leſſe: others are without the Church, and profeſſed enemies; as Turks, Jews, Samoſatenians, Arrians, and whoſoever defend errours againſt the grounds and foundations of Religion.

THis kingdome, as concerning the beginning or gathering thereof, is adminiſtred here on earth: yet ſo, that it is not in any one certain place, Iland, Province, People,1 Tim. 2.8. but is ſpread through the whole world. I will that the men pray every-where. Where two or three are gathered together in my Name, Mat. 18.20. there am I in the midſt of them. We never go out of this kingdome, if we abide in true faith. This kingdome, as touching the conſummation or perfection thereof, is adminiſtred in heaven. And although I goe to prepare a place for you, John 14.3. & 12.26. & 17.24. 1 Theſ. 4.17. I will come againe, and receive you unto my ſelfe, that where I am, there may ye be alſo. Where I am, there ſhall alſo my ſervant be. Father, I will that they which thou haſt given me, be with me, even where I am. We ſhall be caught up to meet the Lord.

THe beginning and gathering of this kingdome dureth from the worlds beginning to the end thereof; becauſe at all times there were, are, and ſhall be ſome members of the true Church, whether few, or many, to be gathered out of this world to the kingdome of God. The conſummation, or perfection of this kingdome ſhall indure from the glorifying of the godly to all eternity.1 Cor. 15.24. Then ſhall be the end, when he hath delivered up the kingdome to God, even the Father: which is to be underſtood (as was before obſerved) as touching this forme of adminiſtration of that kingdome.

It cometh foure waies. THis kingdome cometh to us foure waies: 1. By the preaching of the Goſpel; whereby is revealed the light of the true and heavenly doctrine. 2. By converſion, when ſome are converted to God, and are endued of God with faith and repentance. 3. By making progreſſe or increaſe, when the godly receive increaſe, or when the proper gifts and bleſſings of the faithfull are augmented with perpetuall increaſe in the godly or converted.Revel. 22.11. He that is righteous, let him be righteous ſtill: and he that is holy, let him be holy ſtill. 4. By conſummation and full accompliſhment, when the godly ſhall be glorified in the ſecond coming of our Lord.Revel. 22.20. Even ſo come Lord Jeſus.

WE ought to deſire, that the kingdome of God (both that which is here begun, and that which is elſe-where to be perfected) come: 1. For the glory of God, or in reſpect of the firſt petition: becauſe that we may ſanctifie and hallow his Name, it is required, that he rule us by his word and ſpirit. For except God erect in us this his kingdome, and deliver us out of the kingdome of the Devill, we ſhall never hallow and ſanctifie his Name, but rather ſhall defile and pollute it. 2. Becauſe God will give his kingdome onely to thoſe that aske it, like as he giveth the holy Ghoſt unto them only that ask him. Out of theſe premiſſes we plainly perceive what it is which we ask him in this petition. Here therefore we deſire, that God will by his Son,The ſumme of this petition. our Mediatour, ſent from the very beginning into the world, 1. Preſerve the Miniſtery which he hath ordained. 2. Gather his Church by the Miniſtery of his word, and the working of the holy Ghoſt. 3. Rule his Church gathered, and us the members thereof, with his holy Spirit, who may conforme us unto him, ſoften our hearts, regenerate our wils. 4. Defend us and his whole Church againſt our enemies and tyrants. 5. Caſt away his and our enemies into eternall paines, wherewith he may puniſh them for ever. 6. And at length deliver his Church from all evils, and glorifie it in the world to come with life everlaſting. Object. That which cometh neither ſooner nor later for our prayers, is in vaine deſired of us; and therefore we are not to deſire it. But the kingdome of God, that is, the delivery of the Church from all evils and miſeries, ſhall come neither ſooner nor later for our prayers, then God hath decreed it: Therefore we are not to deſire the delivery of the Church. Anſw. The Major is falſe. For ſo then might we conclude or reaſon of all Gods benefits, that they are not to be deſired, ſeeing they all remain in the counſell and purpoſe of God. Repl. 1. But God hath promiſed other benefits with this condition, that we muſt aske and deſire them. Anſw. So alſo ſhall full delivery from all evils befall them only in that day, who in their afflictions and croſſe wiſh for and deſire, that delivery, and pray that this delivery may come ſpeedily, according to the decree of God,Revel. 22.20. and that no one elect may be excluded. Repl. 2. But we muſt not deſire, that God would haſten the delivery of his Church: becauſe that would be with loſſe of many of the elect, who are not as yet borne. Anſw. When we deſire, that God would haſten the delivery of his Church, we deſire alſo, that whoſoever of the elect are as yet remaining, may be all ſpeedily gathered, not one of them being excluded: and this we crave,Why we deſire the ſpeedy comming of Chriſts Kingdome. 1. That the Church may ſpeedily be delivered, that all the godly may reſt from their labours. 2. That there may be a ſwift end of wickedneſſe and impieties, and the enemies may be caſt into everlaſting pains. 3. That the glory of God may ſoone be manifeſted in this perfect delivery of the Church, and finall abjection of the enemies thereof. This delivery therefore of us and of the whole Church, we muſt crave of the Lord with daily prayers, if ſo we will our ſelves at the length be delivered with the Church. But they which deſire not the Lords coming, to them he alſo ſhall not come. Seeing then we muſt deſire, that his kingdome may come, and therefore muſt withall deſire our full delivery; hereby it is evident, how impious a thing it is to be afraid of the judgement of God, and the laſt day of doome: becauſe ſuch as do this, ſhew themſelves not to be godly, neither to deſire the full deliverance and glorifying. Object. But terrible will the day of judgement be: Therefore we are not to deſire it. Anſw. It will be terrible, but to the wicked only. For unto the godly it is ſaid; Lift up your heads. Luke 21.28. Therefore God will have them to rejoyce, and to wiſh for the approaching of that day. For what thou rejoyceſt in, that alſo thou wiſheſt. Come Lord Jeſus. Revel. 22.17.

ON THE 49. SABBATH.Queſt. 124. What is the third petition?

Anſw. Thy will be done in earth as it is in heaven that is, Grant that we and all men, renouncing and forſaking our owne willMit. 16.24. Tit. 2.11, 12., may readily, and without any grudging, obey thy will, which onely is holyLuke 22.24. Epheſ. 5.10. Rom. 12.2.: and that ſo every of us may faithfully and cheerfully performe that duty and charge which thou haſt committed unto us1 Cor. 7.24., even as the bleſſed Angels do in heavenPſal 103 20, 21..

The Explication.

HEre we are to conſider: 1. What the will of God is. 2. What we here deſire, and how this petition differeth from the ſecond. 3. Why this petition is neceſſary. 4. Why that clauſe is inſerted, As it is in Heaven.

THe Will of God ſignifieth in Scripture,Pſal 103.21. 1 Theſ. 4.3. 1. The Commandment of God: Ye his ſervants that do his will. This is the will of God, even your ſanctification. 2. It ſignifieth the events, or rather Gods decree concerning future events, in which that his decree is daily revealed:Mat. 25.30. Eſay 46.10. Rom. 9.19. Not as I will, but as thou wilt. My counſell ſhall ſtand, and I will do whatſoever I will. Who hath reſiſted his will?

THy will be done: that is, Cauſe and grant, that we men may do not our will, but thy will, which only is juſt and holy; and that we may obey thee. We deſire then, A deniall of our ſelves, which conſiſteth of two parts: The deniall of our ſelves, which is two-fold.1. That we may be ready to renounce all our own affections, which are diſ-agreeing from the law of God. A right and ready execution of our duty. Our duty is twofold:2. That we may be ready alſo to undergo our croſſe, and to aſcribe, and ſubmit our ſelves willingly unto God in all things. We therefore deſire, that God will give us his grace, whereby we may be able to deny our own corrupt will, and forgo all things, which are repugnant to the will of God. We deſire a right and ready execution of our duty, that every man in his vocation may cheerfully ſerve God, and execute his will, as well in common as generall duties, and in his proper and ſpeciall duty. Common.Our common duty is, that which is required not of us only, but of all Chriſtians alſo, and compriſeth vertues neceſſary for all the godly; as faith, converſion, godlineſſe, charity, temperance, and ſuch like. Proper.Our proper duty is, that which concerneth every mans proper calling. We ask the fulfilling of both duties in this petition, namely, that every one may abide in their proper and common calling committed unto them, and do their duty. Unto God be committed the care concerning the events: but let us care to doe thoſe labours, which properly belong unto us. Events agreeable to Gods wil. We deſire events, ſuch as are not contrary to Gods will; that is, that ſuch things may come to paſſe which pleaſe God. A proſpering of our Actions.We deſire a bleſsing and proſpering of our actions and counſels. For God will have us alſo to deſire of him, that he for his infinite goodneſſe will vouchſafe to proſper well our actions, counſels, ſtudies, labours, and endeavours; that he will for his exceeding goodneſſe ſo direct our labours, that no other events may follow them, but ſuch as himſelfe knoweth may moſt ſerve for his glory and our ſalvation. We in the meane ſeaſon muſt doe our duty diligently, and leave the events to God. The ſumme of all is: we pray that God would bury in us evill luſts and deſires; and that himſelf alone will work perfectly in us by his ſpirit, that ſo we being furniſhed and upheld with his divine grace, may fulfill our duty, and be anſwerable to our calling. Object. The former petition doth deſire alſo, that we may rightly performe our duty: Therefore this petition is ſuperfluous. Anſw. We do not crave here altogether the ſame thing, which in the former we pray for. For in the former we deſire, that God will begin his kingdom in us, by ruling us by his ſpirit, who regenerateth our will; that ſo henceforward we, rightly performing our duty, may yeeld all obedience to our King. But in this petition we deſire, that in performing rightly and faithfully our duty, we may execute the will of God. Or, There we crave, that the Church may be, and be preſerved and glorified: Here we pray, that every man in the Church may performe his duty aright, as becometh him.

The coherence of theſe three firſt petitions.We are to obſerve here by the way, what is the coherence and difference between theſe three former petitions. They are ſo linked together, that one conſiſteth not without the other: but like as the third petition ſerves for the ſecond, ſo doth the ſecond for the firſt. For the name of the Lord is not hallowed or ſanctified, except thoſe meanes be put, whereby it is advanced. And thoſe meanes are the duties of every particular mans calling and vocation. Now theſe petitions differ on this wiſe: In the firſt, we deſire ſanctification, or the true knowledge and magnifying of God,The difference betweene them. and all his works and counſels. In the ſecond, the gathering, preſervation, and government of the Church, that God would rule us by his ſpirit and word, defend and protect us, and deliver us from all evils both of crime and paine. In the third, that every one particularly in their vocation may obey God; that is, that every man be with diligence occupied in his proper duty and function, and direct all things to the glory of God, and take well in worth whatſoever God ſendeth on him.

THis petition is neceſſary, 1. That the Kingdome of god may come, whereof we ſpake in the ſecond petition. For except God himſelf bring to paſſe, that every one in his calling and duty do diligently his will, this kingdom cannot be ſettled, flouriſh, and be preſerved. 2. That we may be in his kingdome. For except we do the will of God, we cannot be Citizens of his kingdome. And we are not able of our ſelves, by reaſon of the corruption of our nature, to do his will, if God miniſter not ſtrength unto us: and he giveth us not ability, except we deſire it. Therefore we muſt deſire of him, that we may do it. Object. That which is alwaies done, and ſhall certainly come to paſſe, though we deſire it not; the ſame is not to be deſired. The will of God is done alwaies, and ſhall certainly be done, though we deſire it not: Therefore it is not to be deſired that it be done. Anſw. There is a fallacy in the Major propoſition, putting that for a cauſe, which is no cauſe: becauſe we doe not therefore deſire, that Gods will be done, as if it ſhould not be done, if we ſhould not deſire it: but we deſire it for other cauſes; namely, that all events may be good and proſperous unto us. For events ſhall not be good unto us, neither tending to our ſafety, except we ſubmit them to the will of God; ſo that we deſire that only to be done which he hath decreed, and will have done. The Minor alſo of this reaſon we deny. For it is falſe, 1. As concerning the calling and vocation of every man; becauſe they that deſire not, that they be able in their vocation to do their duty rightly, faithfully, and happily, the ſame ſhall never do it. 2. It is falſe alſo, as concerning Gods decree: becauſe God hath decreed many events, but yet ſo, as that he hath alſo decreed the meanes of comming thereunto. Repl. The decree of God is unchangeable: Therefore what God hath decreed, ſhall be done, even without our prayers. Anſw. The decrees of God, not only as touching the events or ends, but alſo as touching the meanes, is unchangeable. He hath decreed to give the end, but by the meane; which is of this condition, that we deſire it, and pray for it.

Two cauſes hereof.CHriſt addeth here this clauſe, As it is in heaven, for two cauſes: 1. To deſcribe and draw us a patterne and example of perfection, whereunto we muſt ſtrive. 2. That by this deſire of perfection we may be aſſured, that God will give us here the beginning,Luke 8.18. Of whom Gods will is done in heaven. Pſal. 40 10. John 6.38. and the perfection in the life to come. To him that hath it ſhall be given. The reaſon of both is, becauſe in heaven the will of God is moſt perfectly done. Of whom ſay you? 1. Of the Son himſelf, who doth all the will of his Father. Loe, I come, O God, to fulfill thy will. Not to do mine owne will, but his will which hath ſent me. 2. Of the holy Angels and bleſſed men. Of the Angels the will of God is ſo done in heaven, as that every Angel ſtandeth in the preſence of God, being ready to do whatſoever God commandeth. They do both his generall and his ſpeciall will moſt readily: no one of them ſlacketh in his function, none ſeiſeth upon that which belongeth to another, none is aſhamed to ſerve us; though we annoy them with the noyſome ſavour of our ſins,Heb. 1.14. and offend God. For they are miniſtring ſpirits. So then we deſire, that we may alſo obey God, that we may execute his will, as the holy Angels fulfill it in heaven.

Object. Ʋnpoſsible things are not to be deſired: for he that deſireth things unpoſsible, deſireth in vaine. But to deſire that Gods will be done in earth, as it is in heaven, or that we may do our duty like as doe the Angels in heaven; is, to deſire a thing unpoſsible: yea, it is to deſire that which is contrary to Gods decree. Therefore that is not to be deſired, ſeeing God will have this to be our ſtate in the life to come, not in this life. Anſ. 1. The Major is to be diſtinguiſhed. Unpoſſible things are not to be deſired, except God will at length grant them to thoſe that deſire them: but God will give the performance of this will to thoſe that deſire it; and that in this life, as concerning the beginning thereof; and in the life to come, as concerning the conſummation and full accompliſhment. Wherefore this conſummation is to be deſired: and the impoſsibility is patiently to be ſuffered in this life. And the conſummation is therefore to be deſired in this life, that we may at length obtaine it: becauſe he that doth not now deſire it, ſhall doubtleſſe at no time obtaine it. It is one thing, Not to be able to attaine unto this conſummation, and another thing, Not to deſire it. 2. We deny the Minor, wherein is a fallacy, putting that for a cauſe, which is no cauſe. For neither do we deſire that in this life the conſummation or perfection of our obedience towards God may be accompliſhed, but that here may be wrought the beginning, and continuance, and increaſe thereof, and after this life our obedience being here augmented with continuall increaſes, may be at length perfected and conſummated, that ſo we then may no leſſe do the will of God, then it is alwaies done of the Angels in heaven. When therefore we pray, That Gods will be done in earth, as it is in heaven, this particle (as) doth not betoken the degree, but the kind of doing it, which is the beginning of performing Gods will. And to crave and obtaine this at Gods hands is not againſt Gods decree. And as touching our conſummation, it is our part to pray every moment that we may be altogether freed from ſin. For God will that we wiſh it, though he will not performe it unto us in this life. For it belongeth nothing at all unto us to ſearch what things God hath decreed; ſeeing we have this preſcribed us for a rule, that we pray for things on condition of Gods will. We muſt therefore ſubmit our ſelves unto Gods will, and deſire what God willeth us to deſire, whether God hath decreed it or no. God will have our Parents to die, and yet will he not have us to wiſh their death: God will have his Church to be under the croſſe, and yet he will not have us to deſire her croſſe; but to pray for her delivery, and patiently to beare it, if it afflict her. In like manner, God will not in this life give us perfect deliverance from ſin, and yet will he have us to wiſh it, and every moment to deſire that we may be wholly delivered from ſin. Wherefore, ſome things are to be deſired, which God will not do: and ſome things which he will do, are not to be deſired, but patiently to be ſuffered. And yet hereof it followeth not that we aske contrary to the will of God; becauſe in our prayers we alwaies ſubmit our ſelves to Gods will.

ON THE 50. SABBATH.Queſt. 125. What is the fourth Petition?

Anſ. Give us this day our daily bread: that is, give unto us all things, which are needfull for this lifePſal. 145.15, 16. & 104.27, 28 Mat. 6.26., that by them we may acknowledge and confeſſe thee to be the only fountaine, from whence all good things flowJames 1.17. Acts 17.28. & 14.17.; and all our care and induſtry, and even thine own gifs to be unfortunate and noyſome unto us, except thou bleſſe them1 Cor. 15.58. Deut. 8.3. Pſal. 37.16. & 127.1, 2.. Wherefore grant, that, turning our truſt away from all creatures, we place and repoſe it in thee alonePſ. 55.23. & 62.11. & 146.3. Jer. 17.5, 7..

The Explication.

THis petition concerning our daily bread, ſhould (it ſeemeth) have been placed after the petition following touching remiſſion of ſinnes. For the greater and more excellent benefits are firſt to be prayed for, and the leſſe, and leſſe worth at laſt to be ſought for. But Chriſt, reſpecting our infirmity, allotted to this petition of our daily bread, the fourth, and as it were middle place,The reaſon of the order and place of this petition. that ſo we might both begin and ſhut up our prayer with petition of ſpirituall bleſſings, as the moſt principall; and that the obtaining of corporall benefits might more and more confirme in us a confidence of obtaining ſpirituall graces. In this petition we deſire corporall bleſſings, concerning which we are to obſerve theſe queſtions; 1. Why corporall bleſsings are to be deſired. 2. How they are to be deſired. 3. Why Chriſt compriſeth corporall blesſings under the name of bread. 4. Why he calleth it, Our bread. 5. Why he calleth it, Daily bread. 6. Why he addeth, This day. 7. Whether it be lawfull to deſire riches. 8. Whether it be lawfull to treaſure up any thing for the time to come.

WE muſt deſire corporall bleſsings at Gods hands as well as ſpirituall: Gods Commandement. 1. Generall. In reſpect of Gods commandement, which may ſuffice us, albeit there were no other cauſe. And we have a Commandment hereof from God, both generall and ſpeciall. For Chriſt ſaith in generall, Aske and ye ſhall receive. Mat. 7.7. 2. Speciall. And a ſpeciall Commandment he ſetteth down before this forme of prayer which himſelf preſcribeth unto us. After this manner therefore pray ye; Mat. 6.9. by which Commandment Chriſt alſo willeth us to deſire bread, or corporall bleſſings of God. Now, whereas Chriſt ſaith:Mat. 6.32, 33. Seeke firſt the kingdome of God and the righteouſneſſe thereof, and all things ſhall be miniſtred unto you: And againe, Take no thought what ye ſhall eate: he doth not therein forbid us to deſire our daily bread, even corporall bleſſings, but he forbiddeth this diſtruſtfulneſſe. Gods promiſe. In reſpect of Gods promiſe: becauſe God hath promiſed that he will give us things neceſſary for our life: and he promiſed theſe to no other end, then that we ſhould deſire them of him: and he promiſed them, that we ſhould thereby have a ſpirituall, not a fleſhly ſecurity of obtaining them.Mat. 6.32. Your Father knoweth what ye have need of. Gods glory. In reſpect of Gods glory: that namely there may be a knowledge and profeſſion of Gods providence, eſpecially towards his Church. God will have us to aſcribe this praiſe unto him, becauſe he is the fountaine of all bleſſings and benefits, and that we may not deeme theſe things to come by chance to us. Our comfort. for the care God hath over each of us. For our comfort: that theſe corporall bleſſings may be tokens to us of Gods fatherly good will towards us; ſeeing wholeſome bleſſings and benefits are promiſed and given to the children of God only. Wherefore when they are beſtowed on us, we muſt be perſwaded that we are of the number of them, to whom God hath promiſed to give them. Exerciſe of our faith in the promiſe of grace. Becauſe the deſiring and expecting of theſe bleſsings, is the exerciſe of our confidence in the promiſe of grace: or it is the exerciſe of our invocation, faith, and hope. For we cannot promiſe unto our ſelves corporall bleſſings, nor deſire them, except we reſolve that we be in favour, and except we be aſſured of ſpirituall bleſſings, and of Gods good-will towards us. Our neceſsi y. Pſal. 115.18. For our neceſsity, that we may do the will of God here on earth: which without daily bread we cannot here do. The dead praiſe not thee, O Lord. Expectation of all goodneſſe from God. That the deſire of theſe bleſsings may be a confirmation in our minds, and a profeſsion before the world, that God is he who giveth even the leaſt benefits. our comfort of Gods continuall care over the whole Church. For this our comfort: that we may know that the Church on earth ſhall ever be preſerved, ſeeing God heareth us, and will give us our daily bread, according to his promiſe.

Corporall bleſſings, as well as other bleſſings promiſed in the Goſpel, are to be deſired, With confidence of Gods favour. With a confidence and full perſwaſion of Gods favour: becauſe otherwiſe we are not heard, neither are theſe bleſſings good and wholeſome for us; and God may anſwer, that we are not of them unto whom he hath promiſed theſe things. With a condition of Gods will With a condition of Gods will and pleaſure: that is, with a ſubmitting of our will to Gods will, that God would give us what we ask, if it pleaſe him; and as he knoweth they may make for our good, and his glory: becauſe God hath promiſed theſe bleſſings not with any determined or definite circumſtances. For God hath not defined in his word, what corporall bleſſings he will give us: but as touching ſpirituall, he hath promiſed expreſly, that he will give them to every one that asketh them. With faith of being heard. With faith and beliefe of Gods hearing us, ſo that we certainly bel eve that God will give us ſo much as ſufficeth. To ſerve God and our neighbour. To this end, as thereby to ſerve God and our neighbour; not to ſatisfie our luxurious deſires, nor for oſtentation. They who deſire them not after this ſort, are not heard; that is, ſuch things are not given them, as may tend to their ſafety: and albeit they receive that which they deſire, yet are they not indeed heard of God, becauſe thoſe things which they receive, are not good and profitable unto their ſalvation. We are here to obſerve, that the Lord commandeth us in generall to pray for corporall bleſsings, neither hath defined in his word, what corporall bleſsings he will give us, and hath with this condition promiſed to give them us, namely, as the ſafety and ſalvation of every one, and the manifeſtation of his glory requireth. The reaſons hereof are theſe:Two cauſes why corporall bleſſings are conditionally to be c a ed. 1. Becauſe we oftentimes know not what we aske, and what is expedient for us. And often we aske things neither profitable to us, nor ſerving for Gods glory, or the ſalvation of others. But God knoweth beſt, what is convenient and meet for us for the manifeſting of his glory, and for the furthering of our own ſalvation. Seeing then we often erre in deſiring corporall bleſſings, God giveth none other unto us, then ſuch as he knoweth to be meet and profitable for us. But ſpirituall bleſsings God hath promiſed not in generall only, but both ſpecially, and ſimply without any condition annexed. For they are ſimply profitable unto us, and God himſelf hath preſcribed the manner and way which we are to follow in them: ſo that in deſiring them we cannot erre. For, what things God hath ſimply promiſed us, the ſame we ought ſimply to deſire: and what things he hath ſpecially and abſolutely promiſed us, the ſame muſt we in like manner abſolutely aske and deſire. So muſt we ſimply deſire the holy Ghoſt, becauſe God hath ſimply and expreſly promiſed that he will give the holy Ghoſt to every one that deſireth him. 2. That we may learne to be content with thoſe things which we have received of the Lord, and ſubmit alwaies our will to his pleaſure and purpoſe. So God alſo for this cauſe hath commanded us in generall to deſire corporall bleſſings, that ſuch a deſiring of thoſe bleſſings may be an exerciſe of our faith, and of the ſubjection and ſubmitting of our will to the will of God.

UNder the name of bread, by a Synecdoche,Bread ſignifieth, 1. All nouriſhment. which is an uſuall figure of ſpeech to the Hebrews, Chriſt compriſed all corporall bleſsings, and ſuch as are neceſſary for this life; as are all food, victuals, raiment, health, civill peace. This is apparent by the end and ſcope of the petition. For we deſire bread for our neceſſity. But many other things are neceſſary for us. Therefore we deſire them alſo under the name of Bread. And this Hebrew Synecdoche is found often in the ſacred Bible: as, In the ſweat of thy face ſhalt thou eate bread. Gen. 3.19. Pſal. 41.9. He which did eate of my bread hath lifted up the heele againſt me. Furthermore,2. The bleſsing of them, even our wholeſome uſe. Chriſt did not only compriſe things neceſſary themſelves under the name of Bread, but alſo the profitable uſe of them: For bread, without the bleſſing of it, is no better then a ſtone. And therefore comprehended he all theſe things under the name of Bread, 1. To bridle and reine our deſires, The reaſons of this Synecdoche. and to teach us that we ſhould ask bread only; that is, only things neceſſary for us to ſuſtaine our life, and to ſerve God and our neighbour both in our common and proper vocation and calling. 2. To teach us to pray that this bread might be profitable unto our ſalvation; that is, that thoſe corporall bleſſings might tend to our ſalvation, or that the uſe of thoſe corporall bleſſings might be good and ſaving unto us. For bread, without this good and ſaving uſe, is a ſtone. Now bread is made good and ſaving unto us, 1. If we receive it with faith, and with that minde, and after that manner, and to that end which God requireth; to wit, if we ſtick not in the creatures, but pierce with our minde to God himſelf the Creatour of all things, and the fountaine of all benefits or gifts. 2. If we deſire that he will give to the bread obtained and received from him, Levit. 26.26. a force and vertue of nouriſhing and ſuſtaining our bodies; that is, if we ask not only the bread, but the bleſſing alſo of the bread at Gods hands. For, unleſſe he bleſſe, all our cares and labours are b t vaine, and the very gifts of God become unprofitable, yea hurtfull unto us, according to that his commination, I will breake the ſtaffe of bread. Hereby now it is plainly cleere, what we deſire, when we deſire bread: namely, 1. Not great riches, but only things neceſſary. 2. That they be bread to us: that is, that they may be good and ſaving to us through Gods benediction and bleſſing, wherewith if they be not accompanied, the bread ſhall not be bread, but it ſhall be as a ſtone or poyſon to us. For he that giveth bread, that it may be to him that receiveth it no better then a ſtone; giveth a ſtone, not bread. And ſuch are the bleſſings which the wicked receive of God, and ſnatch as it were unto themſelves.

4. CHriſt willeth us to deſire our Bread, not mine, thine, or any other mans Bread. 1. That we ſhould deſire thoſe things which God giveth us. For the bread is made ours, which is given us of God neceſſary for the ſuſtenance of our life. Therefore give us our bread, ſignifieth, Give us bread, O God, aſſigned unto us by thee, which thou wilt have to be ours. God as an houſe-holder doth diſtribute to every one his portion, which we deſire for our ſelves of him. 2. That we ſhould deſire things neceſſary, gotten of us by lawfull labour, in a kinde and trade of life pleaſing to God, and honeſt, and profitable to the common ſociety; that is, which we may receive through ordinary meanes, and by lawfull waies, the hand of God from heaven reaching them out unto us. He that will not worke, let him not eate. 2 Theſ. 3.10. 3. That we may uſe them with a good conſcience and thankeſgiving. For God will have us aſſured, that when he giveth us theſe bleſſings, he giveth us with them the power of enjoying them: yet ſo that he will not have us uſe his gifts as ravenous robbers, but freely and with thankſgiving.

CHriſt calleth the bread, which we muſt deſire of God, daily: 1. Becauſe he will have us daily to deſire as much as may for every day ſuffice us. 2. Becauſe he will bridle our raging and endleſſe luſts and deſires.Mat. 6.31. Your Father knoweth what ye have need of. A ſmall thing unto the juſt man, Pſ. 37.16. & 34.9. is better then great riches to the wicked and mighty. Nothing wanteth to them that feare the Lord; that is, no profitable and neceſſary thing. Therefore give us daily bread; that is, give us bread ſufficient, give us ſo much of things neceſſary for our life, as ſhall be needfull for every of us in his vocation and calling to ſerve God and our neighbour.

6. CHriſt addeth it, 1. To meet with our diſtruſtfulneſſe and covetouſneſſe, and to reclaime us from theſe vices. 2. That we ſhould depend on him only, as yeſterday, ſo this day, and to morrow: that namely, we alwaies looke for the neceſſaries of this life at the hands of God, that we know them to be given us of God, not to be gotten by our own hands, or labours, or diligence: that alſo we know that they being received, profit not our body, except Gods bleſſing do accompany them. 3. That the exerciſe of faith and prayer may alwaies be continued in us. For as long as it is ſaid, This day, ſo long will he have prayer to be continued, that ſo we may yeeld due obedience to that commandement,2 Theſ. 5.17. Pray alwaies.

THis queſtion, together with the next enſuing, ariſeth out of the former queſtions. For when we are willed to deſire onely daily bread, and that this day, it ſeemeth at the firſt ſight, that it is not lawfull either to deſire riches, or to put up any thing for the morrow. But it is verily lawfull to deſire riches, if, taking away all ambiguity and doubtfulneſſe of the word, we underſtand by the name of riches, things neceſſary for the ſuſtenance of life:What Epicurus took riches to be. As the Epicure defined riches, to be a poverty agreeable to the law of Nature. This definition is good. For they are to be accounted truly rich, who have things neceſſary ſufficient to maintaine life, and who live content here-with. And if we ſo take the name of riches, riches are doubtleſſe to be deſired of God; in as much as we ought to deſire ſuch things as are neceſſary for nature, and our place and function whereunto God hath called us. The reaſon hereof is, becauſe theſe neceſſary things or riches, are the daily bread which we ought to deſire. They are alſo otherwiſe defined, To be an abundance and plenty over and above things neceſſary. So Craſſus (ſurnamed, the Rich) ſaid, that no man was rich, but he who was able to maintaine an Army with his revenues.

If we take riches in this ſenſe, riches are not at all to be deſired of God. For this we are not to aske our daily bread. And Salomon in the perſon of all the godly ſaith,Prov. 30.8. Give me not poverty, nor riches: by which words the Spirit of God alſo by Salomon teacheth us to pray againſt riches; that is, abundance above things neceſſary.2 Tim. 6.9. Hither belongeth alſo that of Paul, They which will be rich, fall into tentations, and ſnares, and into many fooliſh and noyſome luſts, which drowne men in perdition and deſtruction: for which cauſes riches are called Thornes by Chriſt, which cannot be handled without danger of pricking.1 Tim. 6.6. But contrariwiſe, godlineſſe is great gaine, if a man be content with that he hath. But notwithſtanding, if God hath given us any thing, beſides thoſe things which are neceſſary for us, let us doe our diligence to uſe them well, or reſerve them to good uſes. For Chriſt commanded his Diſciples to gather up the broken meate which remained, that nothing bee loſt. And famous and notable is the example of Joſeph, John 6.12. who by the fore-warning of the Oracle,Gen. 41. gathered and laid up food in the time of plenty, for the yeares of dearth to come. But here we muſt take heede, 1. That we repoſe not our confidence in them. 2. We muſt avoid luxury and all abuſe of them. 3. We muſt conſider that we are Gods ſtewards, who. hath committed theſe riches unto us, to imploy and beſtow well,Three things to be weighed in our treaſuring up of riches. and that by this meanes he hath laid a burthen upon us; and therefore ſhall we one day render an account to God of our ſtewardſhip and adminiſtration.

IT is doubtleſſe lawfull to put up ſomething for the time to come, according to this commandement of Chriſt, Gather up the broken meate which remaineth, that nothing be loſt. This is alſo included in the word Our. For we are commanded to ſuccour and help the Common-wealth when need is, and beſtow ſomething on the poore. Therefore we muſt lay up ſomething whereby to doe this, and we muſt lay up of our own. Hither belong alſo ſuch precepts and commandements as ſpeake of parſimony and frugality, which vertues are buſied in keeping, and well and profitably diſpoſing of things well gotten, to a mans owne uſe, and the uſe of his friends, avoiding all ſumptuouſneſſe, prodigality, and luxury, and laviſhing or miſ-ſpending the gifts of God. The Apoſtle teacheth, that it is the duty of Parents to lay up ſomething for their children, when he ſaith: The children ought not to lay up for their fathers. 1 Cor. 12.14. Yet here we are to obſerve theſe three things: 1. That thoſe things which are ſtored up be lawfully gotten, purchaſed by lawfull and honeſt labour and induſtry. 2. That we repoſe no confidence in them. 3. That they may be imployed on lawfull and neceſſary uſes both of our owne and others: as, to the honeſt maintenance either of our life and family, or our friends. Likewiſe to the preſervation of the Church, to aide the Common-wealth when need ſhall require, and beſtow ſomewhat on the poore, and our needy brethren: Hereof ſaith David: Truſt not in wrong and robbery, give not your ſelves unto vanity. Pſal. 92.10. If riches increaſe, ſet not your hearts upon them. And Paul: Let him that ſtole, ſteale no more: but let him rather labour, and worke with his hands the thing which is good, Epheſ. 4.28. that he may have to give to him which needeth.

Now ſhall anſwer eaſily be made to ſuch objections as may be oppoſed againſt this petition. Object. 1. That which is ours, we need not deſire: Bread is ours: Wherefore we need not to deſire bread. Anſ. There is a diverſe ſignification in the word Ours: For in the Major propoſition it ſignifieth a thing which we have in our owne power: in the Minor, a thing which is made ours by Gods gift; or, which by prayer we obtaine of God, as hath beene before declared. Object. 2. That which is not gotten by labour, but by prayer, that we need not labour for: Our daily bread is not gotten by labour, but by prayer: Therefore we need not labour, but pray onely. Anſw. Here is a fallacy, taking that for ſimply true, which is true but in part. Such things as ſimply are not, or cannot be gotten by labour, neither as a cauſe, nor as a meane, for theſe indeed in vaine we labour. But though our labours be not neceſſary, as the whole and principall efficient cauſes whereby corporall bleſſings are gotten, yet they are neceſſary as meanes ordained by God: according to theſe Scriptures;Gen. 3.19. In the ſweat of thy face thou ſhalt eate bread. He that will not worke, let him not eate. God indeed giveth all things freely, and yet not without our labour and prayers:2 Theſ. 3.10. as is well ſignified by that proverbiall Verſe: Dat Deus omne bonum, ſe non percornua tau úm. Virtutem poſuêre Dii non ante l borem. The path to vertue which doth lead, With toileſome labour men muſt tread.

Object. 3. Chriſt willeth us to deſire daily bread: Therefore it is not lawfull to put up any thing againſt the Morrow, but we are to care onely for the preſent day. Againe, he willeth us not to deſire bread againſt the Morrow, but to deſire bread for this day: Why then ſaith Saint Paul, that the Fathers ought to lay up for their children? 1 Cor. 12.14. Anſ. This is a fallacy, putting that for a cauſe, which is no cauſe. Chriſt willeth us to deſire daily bread, and this day; and therefore we muſt alſo deſire of him things neceſſary for our life for every day; this day, to morrow, and ſo long as we live: but he meaneth not hereby, as if he would not have us labour for the morrow, or not to put up any thing for the morrow, or to caſt away thoſe bleſſings which he hath already given us, ſufficing for the morrow; but he endeavoureth to take from amongſt us all diſtruſt, covetouſneſſe, wrongfull gaining or purchaſing, and diſobedience. Chriſt indeed other-where commandeth,Mat. 6.34. That we care not for the morrow: but there he forbiddeth us to thinke of the morrow with miſtruſtfulneſſe, as if God would give nothing to morrow; or with a purpoſe of not praying to morrow: but he forbiddeth not prayers and labours. Wherefore the Lord will not that we put up any thing for hereafter, but firſt, that we be content with things preſent, all diſtruſt and covetouſneſſe, unlawfull getting and diſobedience being ſet apart and baniſhed. 2. That we place not our truſt in things neceſſary given us of God: but know and certainly perſwade ourſelves, that thoſe benefits which have beene and are given, come from the hand of God, and that they are not otherwiſe good and profitable unto us, except his bleſſing come to them. 3. That we conſider our ſelves alwaies to ſtand in need of Gods bleſsings. And we muſt withall beware, that we preſcribe not to God, what he is to give us.

ON THE 51. SABBATH.Queſt. 126. What is the fifth petition?

Anſw. Forgive us our treſpaſſes, as we forgive them that treſpaſſe againſt us: that is, Even for the bloud of Chriſt, do not impute unto us moſt miſerable and wretched ſinners all our offences, neither that corruption, which ſtill cleaveth unto usPſal. 51.1. & 143.2. 1 John 2.1, 2. Rom. 8.1.: even as we alſo feele this teſtimony of thy grace in our hearts, that we ſtedfaſtly purpoſe unfeignedly from our hearts to pardon and forgive all thoſe, who have offended usMat. 6.14, 15..

The Explication.

OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiouſly informe us in theſe words: After our ſupplication to God for ſupply of food and ſuſtenance, we pray for pardon of our ſinnes and offences, that he which is fed of God, may live in God: and we regard not onely this preſent and temporall life, but we reſpect eternall life, to which he ſhall come, or into which he ſhall be received, whoſe ſins are forgiven. And this petition is (as the ſame Father noteth) a notable and ingenuous confeſſion of the Church, wherein ſhe acknowledgeth and bewaileth her ſinnes: and it is withall a conſolation, that the Church ſhall receive remiſſion of ſinnes, according to Chriſts promiſe. Alſo a binding of us to a mutuall forgiving of our neighbour. Now then, Chriſt in this petition will, 1. That we acknowledge our ſins. 2. That we thirſt after remiſsion of our ſinnes, becauſe it is granted to them only that deſire it, and who doe not tread under foot the bloud of the Son of God. 3. That our faith be exerciſed: becauſe this petition confirmeth our faith; and againe, this petition floweth from faith. For, faith is the cauſe of prayer, and prayer is the cauſe of faith, as concerning the increaſing of faith.

The ſpeciall Queſtions. 1. What Chriſt here callethdebts. 2. What is remiſsion of ſinnes. 3. Why are we to deſire remiſsion of ſins. 4. How ſinnes are remitted unto us: or what that clauſe meaneth, As we forgive them that treſpaſſe againſt us.

CHriſt calleth all our ſins debts, both originall and actuall, of ignorance, of fact, and omiſſion: as himſelf in S. Lukes Goſpel interpreteth himſelf, ſaying; Forgive us our ſins: for even we forgive every man that is indebted to us. Luke 11.4. Why our ſins are called debts. And they are called debts, becauſe they make us debtors to God, both of the neglect of obedience, and of puniſhment which we are to pay. For when we ſin, we do not give nor performe unto God what we owe unto him; and as long as we give not this unto him, ſo long we remaine debtors, and are bound to ſatisfie by puniſhment:Deut. 27.26. Curſed is every one that continueth not in all that are written in the booke of the Law, to do them. From this we could not at all be delivered, unleſſe God did forgive us our ſins.

2. THe Creditor is ſaid to Remit the Debtor, when he never requireth the debt of him; but, as if it were paid, croſſeth it out of his books of accounts, and puniſheth him not: as we may reade in the parable of the King which forgave his ſervant,Mat. 18.28. who beſought him, the debt of ten thouſand talents. So God forgiveth us our ſins, when he imputeth them not unto us, nor puniſheth us for them, and that therefore, becauſe he hath puniſhed them in his Son our Mediatour. Wherefore, Remiſsion of ſins, is, that God will not impute any ſin unto us, but doth receive us into favour, pronounceth us juſt and righteous, and accounteth us for his ſons, of his meere and free mercy for Chriſts ſatisfaction performed by him for us, imputed unto us, and apprehended of us by faith: and that therefore he will not puniſh us for our ſin, but endoweth us with juſtice, and everlaſting life; becauſe the remiſſion of ſin taketh away the puniſhment thereof. For ſin and puniſhment are correlatives: put ſin, and you put puniſhment; take away ſin, and puniſhment is alſo taken away. Object. To remit ſin, is, Not to impute, nor to be willing to puniſh ſin in us. But this is contrary to Gods juſtice: Therefore when we deſire that God will remit our ſins, we deſire that God will invert the order of his juſtice. Anſw. The conſequence of this reaſon is falſe: becauſe to remit ſin, is then contrary to Gods juſtice, when remiſſion is given without all ſatiſfaction whatſoever. But we deſire remiſſion of ſins, for the ſatisfaction of Chriſt, for which they are remitted unto us; and therefore our ſins are not remitted us with any breach of Gods juſtice: becauſe they are remitted us with recompence made for them.

Repl. If they be remitted with recompence made for them, then God doth not remit us our ſins freely. Anſw. They are remitted with recompence; and therefore not freely in reſpect of Chriſt: but they are remitted freely in reſpect of us; becauſe he receiveth not ſatisfaction of us, but of Chriſt, who hath fully ſatisfied him for us.

Repl. Then this is not freely, becauſe we have merited it in Chriſt. Anſw. That merit is not our merit, but Chriſts; becauſe the Father gave us his Son freely, who meriteth without any merit of ours coming between: and that merit of Chriſt is imputed to us through grace; therefore freely for that merit are our ſins remitted us: whereupon alſo it is truly and well added, that for Chriſts ſatisfaction our ſins are not imputed to us. For we deſire not, that God would do contrary to his juſtice, and would not account us in minde for ſinners; but that he would impute unto us anothers righteouſneſſe; that is, the righteouſneſſe of Chriſt, wherewith we being cloathed, our ſins alſo may be covered. The ſumme of all is; God forgiveth us our ſins freely: 1. Becauſe he requireth not any ſatisfaction at our hands. 2. Becauſe he freely giveth us his Son, himſelfe therein ſatisfying himſelfe. 3. Becauſe he freely giveth and imputeth his Sons ſatisfaction to the faithfull.

3. WE are to deſire remiſſion of ſins, 1. That we may be ſaved; becauſe without remiſsion of ſinnes we cannot be ſaved. And this benefit God giveth not, but onely to thoſe that deſire it. 2. That we may be put in minde of the remnants of ſinnet which are even in the holieſt men: and that to this end, that repentance may evermore increaſe. Wherefore we are daily alſo to begge and deſire remiſſion of ſins. 3. That we may deſire and receive the former bleſsings, becauſe without remiſſion of ſinnes thoſe bleſſings either are at all not given, or are given to our deſtruction. So the wicked doe indeed often receive them, but not for their ſalvation, as turning rather to their condemnation. Object. What we have, that we need not deſire: But the godly have remiſsion of ſinnes: Therefore the godly have no need to deſire it. Anſw. The godly indeed have remiſſion, but not wholly, neither alſo as concerning continuance, but only as touching the beginning thereof. This remiſſion muſt verily be continued; becauſe ſinne is daily continued even in the regenerate: and God alſo doth continue it to them, unto whom he remitteth their ſinnes in his Sonne: yet with this condition, that they daily pray for, and deſire that continuance. Although then God hath remitted unto us our ſinnes, yet he will that we aske and deſire pardon for them: and therefore we deſire, that, what ſinnes we commit, or ſhall commit, the ſame God would remit unto us.

The meaning of the clauſe, As we forgive them that treſpaſſe againſt us. OƲr ſinnes are ſo remitted unto us, as we forgive and remit our debtors. And this Chriſt added, 1. That we may rightly deſire remiſsion of ſinnes, and ſo that we may come to pray with true faith and repentance, a ſigne and token whereof is the love of our neighbour. 2. That when we finde in our ſelves true faith and repentance, we may ſo have a certaine argument and comfort in us, that we are of the number of them, unto whom remiſsion is promiſed, and that therefore we ſhall doubtleſſe obtaine remiſsion of ſinnes: when as we may be certainly aſſured by this, that we our ſelves remit unto others from our heart their treſpaſſes againſt us, that we pleaſe God, albeit many remnants of ſinne are dwelling as yet within us. Object. 1. He that remitteth not, is not remitted: Wee remit not: Therefore wee are not remitted. Anſw. He that remitteth not fully and perfectly, is notwithſtanding remitted, ſo that he remit truly and ſincerely. We therefore ſhall be forgiven, if we forgive truly and ſincerely. Object. 2. Chriſt willed us to deſire, that God will ſo remit us our ſinnes, as we remit our debtors: But we doe not perfectly remit our debtors: Therefore he willed us to deſire, that God will not perfectly remit us our ſinne, and this is to pray for our owne perdition and deſtruction, ſith God condemneth even the leaſt ſinnes. Anſw. This is a fallacy of ſpeech, deceiving by miſ-conſtruing a word. For, the particle (As) in this petition doth not ſignifie the degree of remiſſion, or a compariſon of our remiſſion with that remiſſion wherewith God remitteth us our ſinnes; but it ſignifieth the kinde of remiſſion; namely, the truth and ſincerity of our remiſſion: whereby we forgive others from our heart, and with a ready will of forgiving them: or (to ſpeake ſhorter) here is not made a compariſon according to degrees, but according to the truth of the thing, or according to the truth and will of remiſſion: ſo that the meaning is, So perfectly God remitteth us our ſinnes, as we truly and certainly remit and forgive our neighbour:Luke 11.4. or, forgive us our debts, becauſe we forgive our debtors. Repl. Then is our remiſsion of others the cauſe why God remitteth us. Anſw. This is a fallacy, putting that for a cauſe which is no cauſe. For, our remiſſion, wherewith we forgive others, though not perfectly, yet ſincerely, is only an argument and teſtimony unto us that God will remit us our ſinnes. For our remiſſion and forgiving of others cannot merit: 1. Becauſe it is imperfect. 2. Albeit it were perfect, yet ſhould it not merit; becauſe what we now performe, that we owe unto God. For, were it ſo, that we did not performe perfect obedience to God, yet were we bound of duty to performe it. Repl. But nevertheleſſe, yet here is betokened an equality of remiſsion in us and God. Anſw. Not an equality, but a likeneſſe and ſimilitude of the kinde of remiſſion. Object. 3. He that remembreth injuries, and is deſirous of revenge doth not truly remit and forgive. But we all remember injuries, and are deſirous of revenge: Therefore we do not truly remit and forgive. Anſw. They that remember injuries; that is, without a reſiſtance and diſlike of this remembrance, or with a yeelding thereto, do not truly remit. If then we withſtand and reſiſt the remnants of ſins, which as yet cleave faſt to us, and do not yeeld to them, nothing hindreth why we may not be ſaid to remit others truly, and from our heart, and ſo alſo to attaine to that, in regard whereof this particle (As) was added of Chriſt; to wit, (which before alſo we mentioned) to deſire and pray rightly. Now we rightly pray, and deſire in faith and repentance; both which this petition confirmeth. Faith is confirmed and ſtrengthened by this petition, becauſe when we truly remit our neighbour, we may and ought certainly to reſolve, that our ſins are alſo remitted us, and ſo have we a good conſcience, and are aſſured, that we are heard; according to this promiſe of Chriſt: If ye doe forgive men their treſpaſſes, Mat. 6.14. your heavenly Father will alſo forgive you. True repentance alſo is confirmed and increaſed in us by this petition. For by this clauſe, As we, &c. we are provoked and incited to true repentance, the chiefe part whereof is the love of our neighbour. For if we will be forgiven, we muſt forgive others. Both cauſes are contained in the words of Chriſt before alledged out of Matthew; as alſo in the reſt which are preſently added in the ſame place in Matthew, by way of oppoſition. If ye do forgive men their treſpaſſes, your heavenly Father will alſo forgive you; that is, aſſure your ſelves alſo, that your heavenly Father heareth you: in which words is comprehended the confirmation of our faith. But if ye doe not forgive men their treſpaſſes, no more will your Father forgive you your treſpaſſes. In theſe words is added a ſpurre to repentance. Object. 4. Paul obtained remiſsion, neither did he yet forgive all men their treſpaſſes, becauſe he ſaith, 1 Tim. 4.14. Alexander the Copper-ſmith hath done me much evill: the Lord reward him according to his works: Therefore it is not neceſſary that we ſhould forgive. Anſw. There is a threefold remiſſion or forgiving:Remiſsion is threefold: Of revenge. Of revenge. This belongeth to all men, becauſe all men ought to remit, and forgive revenge. Hereof ſpeaketh this petition: and this, Paul did forgive Alexander. Of puniſhment. Of puniſhment. This, as all cannot inflict, ſo neither can all remit; but neither the Magiſtrates alſo (unto whom yet the ſame otherwiſe is committed) ought alwaies to remit this, but only for certaine cauſes: For, God will have the execution of his juſtice and law. But Paul forgave Alexander the puniſhment alſo, as much as concerned himſelfe, yet he will notwithſtanding have him puniſhed of God, but with a condition; that is, if he perſiſt in ſin. Of judgement. Of judgement. This is not alwaies to be remitted: For God, who forbiddeth lying, will not have us judge of knaves, that they are honeſt men: but he will have us diſcerne the good from the bad. This alſo Chriſt commandeth, ſaying,Mat. 7.6. & 10.16. Give not that which is holy to dogs, neither caſt pearles before ſwine. And againe: Be ye ſimple as doves, and wiſe as ſerpents, Therefore Paul ſinned not in retaining his judgement and opinion of Alexander, as of a wicked man, as long as he repented not.

ON THE 52. SABBATH. Queſt. 127. What is the ſixth petition?

Anſw. Leade us not into temptation, but deliver us from evill: that is, Becauſe we our ſelves are ſo feeble and weake by nature, that we cannot ſtand ſo much as one moment or inſtantJohn 15.5. Pſal. 103.14., and our moſt deadly enemies, Sathan1 Pet. 5.8. Epheſ. 6.12., the worldJohn 15.19., and our owne fleſhRom. 7.23. Gal. 5.17., doe inſtantly oppugne and aſſault us; uphold thou us, and eſtabliſh and ſtrengthen us by the might of thy ſpirit, that we may not in this ſpirituall combate yeeld as vanquiſhed, but may ſo long ſtoutly withſtand themMat. 26.41. Marke 13.33., untill at length we get full and perfect victory1 Theſſal. 3.13. & 5.23..

The Explication.

HEre ſome make one, ſome two petitions; but we are not to ſtrive, ſo that nothing of the doctrine be taken away, but that this be made full and plaine. Now they are rather two parts of one petition. Leade us not into temptation, is a petition of delivery from future evill: Deliver us from evill, is a petition of delivery from preſent evill.

The ſpeciall Queſtions.
1. What Temptation is.

THere are two cauſes of temptation: Two kinds of tempting. 1. Gods tempting. Gen. 22.1. Pſal. 139.1. Deut. 13.3. 1 Pet. 1.6. & 4.12. The one is from God; the other from the Divell and the Fleſh. The temptation, whereby God tempteth us, is a triall of our faith, godlineſſe, repentance, and obedience, by whatſoever encumbrances, which are by God oppoſed to every one: as, by all evils, by the devill, the fleſh, luſts, the world, afflictions, calamities, the croſſe, &c. that our faith, patience, and conſtancy may be manifeſted and made knowne both to our ſelves and others. So God is ſaid to have tempted Abraham, Joſeph, Job, David. Lord, thou haſt proved me. So God is ſaid to tempt his people by falſe Prophets, and to try us by the croſſe. The temptation whereby the Devill, and our fleſh, and the wicked alſo tempt us, is every ſoliciting to ſinne; which ſoliciting it ſelfe alſo is ſin.2. The Devils temptation. Job 1. & 21. So the Devill tempted Job, that he might ſeduce and withdraw him from God, whom he had before loved and ſerved; albeit the matter fell out otherwiſe then the devill would have it. Object. But God tempteth no man. Anſw.James 1.13. God tempteth no man; that is, by ſoliciting him to ſinne, or evill: but he tempteth by procuring and trying us. The Devill, the World, our Fleſh, tempt us; that is, ſolicite us to evils, and withdraw us from God. But God ſo tempteth no man: and yet he is ſaid to have tempted Abraham, Job, David; that is, to have tried their faith and conſtancy by afflictions and the croſſe: ſo by the ſame he trieth our faith, hope, patience, love, invocation, conſtancy, whether we will or no worſhip and ſerve him alſo in affliction.

Hereby we eaſily underſtand, ſeeing temptation is attributed unto the Devill, and to the corrupt luſts and inclinations of men, in what ſenſe God may be ſaid to tempt, or not to tempt men. For Sathan tempteth, both offering occaſions of ſinning without, and inſtigating within to ſin, thereby to draw men headlong into deſtruction, and to reproach God. Corrupt inclinations tempt; becauſe they bend, and are prone to actions by God forbidden. But God tempteth, not to deſtroy us, nor to cauſe us to ſin, but to try and exerciſe us, when either he ſendeth calamity upon us, or permitteth the Divell, or men, or our fleſh to provoke or invite us to ſin; hiding for a while his grace and efficacy in preſerving and ruling us, that our faith and conſtancy may be more knowne and apparent, not verily unto God himſelfe (as who from everlaſting knoweth what and how much it is, and how much alſo hereafter it ſhall be by his favour and bleſſing) but to our ſelves and others, that ſo alſo a truſt and full perſwaſion of Gods preſence and protection may be confirmed in us by the examples of deliverance, and in others a deſire of following our example may be kindled, through the beholding of our perſeverance, and that in all of us may be raiſed and ſtirred up true gratitude and thankfulneſſe towards God, who delivereth his out of temptations. So God tempteth Abraham, commanding him to ſacrifice his ſon Iſaac.Gen. 22. Exod. 15.25. & 16.4. He is ſaid to have tempted the people with want of water. He commandeth Manna to be gathered, as much as was ſufficient for every day, that he might tempt or prove the people, whether they would walke according to his Law or no. He is ſaid to tempt the people by falſe Prophets, Deut. 13.3. that he might know, whether they loved him with all their heart, and with all their ſoule. In the embaſſage of the Princes of Babel, God left Hezekiah to tempt or try him, 2 Chron. 32.31. and to know all that was in his heart. Wherefore this prayer which Chriſt taught us, Leade us not into temptation, but deliver us from euill, ſpeaketh not ſimply of triall and manifeſtation of our faith and godlineſſe; unto which alſo David offereth himſelfe of his owne accord, ſaying: Prove me, O Lord, and try me: examine my reines, and mine heart. Pſal. 139.23. James 1.13. And Saint James ſpeaketh not of our triall, but of our incitement to ſin. Let no man ſay when he is tempted, I am tempted of God: for God cannot be tempted with evill, neither tempteth he any man. But every man is tempted, when he is drawne away by his owne concupiſcence, and is enticed. Then when luſt hath conceived, it bringeth forth ſin: and ſin, when it is finiſhed, bringeth forth death.

It is alſo hereby manifeſt, how God puniſheth the wicked, or chaſtiſeth or tempteth the godly by evill ſpirits, neither yet is he the cauſe or partaker of thoſe ſinnes, which the Divels commit. For, that by the wicked the wicked are puniſhed, or the good chaſtiſed or exerciſed, it is the righteous and holy worke of Gods divine will: but that the wicked execute the judgement of God by ſinning, that commeth not ſo to paſſe by any fault of God himſelfe; but through the proper corruption of the wicked, and ſuch as themſelves have purchaſed, God neither willing, nor allowing, nor working, nor furthering their ſinne; but in his moſt juſt judgement only permitting it, when, executing and accompliſhing by them his owne worke and counſell, either he revealeth not at all his will to them, or moveth not their will, to have his revealed will as the end and levell of their action. This difference of the works of God, and the Devill, and even Gods working of his juſt worke by the Devill, but permitting only the ſin of the Devill, is evidently confirmed by the ſtory of Job: Job 1. & 2. Where God purpoſeth to try Job, but the Devill to deſtroy him. The ſame is likewiſe confirmed by the ſtory of Achab, 1 Kings 22. 2 Theſ. 2. and by that prophecy of the Apoſtle concerning Antichriſt, where the Divell ſeduceth men to deſtroy them, and God will have them to be ſeduced thereby to puniſh them, and ſuffereth the Devill by ſinning to execute and fulfill his will.

2. What is, to leade into temptation.

WHen God is ſaid to leade us into temptation, it is meant, that God, according to his moſt juſt will and judgement trieth us. Now, to leade us into temptation, wherewith the Divell tempteth us, is, that God permitteth the Divell to ſolicite us. Now we here in this petition pray againſt both (which alſo we briefly touched before) namely,What here we pray againſt. our triall, and allurement, or ſoliciting to ſinne. For we deſire, 1. That God will not tempt us to try us, but yet with a condition of his will and pleaſure; and if he do tempt us, yet that he will not tempt us above our ſtrength: and that alſo he will give us ſtrength. 2. We deſire that he will not ſuffer the Divell, or the world, or our owne fleſh to ſolicite us to ſin: or if he ſuffer them, that yet himſelfe will be preſent with us; that we fall not wholly into ſins. The meaning then is, Leade us not into temptation; that is, ſuffer us not to be tempted above our power, neither ſuffer the Devill ſo to tempt us, that either we ſin, or wholly revolt from thee. Ob. Temptations which are good in reſpect of God, are evill in reſpect of the Divell, and yet notwithſtanding into them doth God leade us: Therefore God is the cauſe of ſin. Anſ. This reaſon containeth a fallacy of the accident. They are ſins in reſpect of the Devill, becauſe he will thereby allure us to ſinnes: in reſpect of God they are not ſinnes, becauſe they are a triall, and a reclaiming of us from ſinnes; as alſo, becauſe they are a confirmation and ſtrengthening of our faith. Wherefore, as temptations are trials, chaſtiſements, martyrdomes, they are ſent of God: but as they are evill, and ſinnes, God will them not (to wit, as, To will them, is to approve and worke them;) but onely permitteth them.

3. What is, To deliver us from evill?

BY the name of Evill ſome underſtand here the Divell, ſome ſinne, ſome death: but the beſt is to comprehend in it all evils both of crime and paine, whether they be preſent, or to come; yea, and the Divell himſelfe, the author, and Grandcomplotter, 〈 in non-Latin alphabet 〉 . 1 John 2.14. Mat. 5.37. or Arch-contriver of all miſchiefes, who is called that wicked one, by a ſignificant propriety of ſpeech. I write unto you young men, becauſe yee have overcome the wicked. Whatſoever is more then theſe, commeth of Evill. Cyprian underſtandeth this petition of evils; that is, of all adverſities and afflictions, which the enemie attempteth againſt us, from which we can have no ſure guard, except God protect and deliver us. When as then we deſire that God will deliver us from evill, we deſire, 1. That he will ſend no evill on us, What here we pray for. but deliver us from all evils preſent and to come, both of crime and paine. 2. That if he ſend on us any evils, that he would mitigate them in this life, and turne them unto our ſalvation, that they may be good and profitable unto us. 3. That he will at length in the life to come fulfill and perfectly deliver us, and wipe away every teare from our eyes.

4 Why this petition is neceſſary.

THis petition is neceſſary, 1. In reſpect of the multitude and power of our enemies, and the greatneſſe of evils, and our owne weakeneſſe and infirmity. 2. In reſpect of the former petition, for the obtaining thereof: becauſe our ſinnes are not remitted, except we perſiſt in faith and repentance. If then we will that God remit and pardon us our ſinnes, we muſt ſtand ſtedfaſt in faith and repentance: but ſtedfaſt we ſhall not ſtand, if we be tempted above our ſtrength, if we fall into ſinnes, if laſtly we revolt from God himſelfe. Object. We are not to pray againſt ſuch things as are good, and profitable for us: The temptations of God, as trials, diſeaſes, poverty, ſending falſe Prophets, are good things and profitable unto us: We are not therefore to pray againſt the temptations of God. Anſ. The Minor containeth a fallacy of the accident. We are not to pray againſt ſuch things as are good and profitable; that is, which are by themſelves profitable or good. But afflictions, trials, croſſes, and other temptations are by themſelves evill and unprofitable, and not good. But yet they are good, and profit us only by an accident: which accident is the mercy of God accompanying them, without which they are not only not profitable, but alſo a part of death, and a moſt preſent way to death, both temporall and eternall. Wherefore as afflictions and croſſes are evill by themſelves, and deſtroy nature, ſo far forth we pray againſt them: but as they are good and profitable unto us that beleeve, ſo we pray not againſt them: or, we pray not againſt that good which concurreth with afflictions, and the croſſe: but againſt the croſſe it ſelfe, and afflictions, which are by themſelves evill, becauſe they deſtroy nature. So alſo we pray againſt death, as being evill by it ſelfe: and Chriſt himſelfe alſo prayed againſt it.Mat. 26.39. Let this cup paſſe from me: As then death was a deſtruction, a torment, and evill, ſo Chriſt prayed againſt it, and would it not: yea, neither would the Father himſelfe it, as it is ſo conſidered. But as Chriſts death on the Croſſe was a ranſome for the ſins of the elect, ſo both Chriſt, and the Father would the ſame. Nevertheleſſe, not as I will, but as thou wilt.

Object. 2. What things God will, thoſe things ought we not to refuſe. But God will our temptations. Therefore we may not refuſe them. Anſw. What things God will, thoſe we ought not to refuſe; that is, in ſuch reſpect, as he will that we ſuffer them, with a ſubmitting of our will unto his divine will; or ſuch things as he ſimply will. But God willeth not ſimply temptations neither, in this reſpect, as they are a deſtruction, but as they are exerciſes of faith and prayer, or martyrdomes, or a tryall of our conſtancy: and in this reſpect, and ſo far, we ought alſo to wiſh them, but not ſimply. And that we are not ſimply to will or wiſh temptations or afflictions, it hereby eaſily appeareth, becauſe it is patience to ſuffer them: which it ſhould not be, but rather our duty, if we ought ſimply to wiſh them, neither might we pray againſt them. God will not therefore that we wiſh for evils as evils: but as evils are good, ſo will he have us to beare them patiently.

Object. 3. What thou ſhalt not obtaine, that thou deſireſt in vaine: But we ſhall not obtaine, never to fall into temptation: Wherefore in vaine do we deſire it. 2 Tim. 3.12. For all that will live godly in Chriſt Jeſus muſt ſuffer perſecution. Anſ. This is a fallacy, putting that for a cauſe which is no cauſe. For therefore deſire we that we be not led into temptation, not becauſe we are wholly to be delivered; but, 1. Becauſe we are delivered from many things, in which we ſhould periſh, if we ſhould not requeſt deliverance. This is a cauſe ſufficient. 2. That thoſe evils alſo into which we fall, may be good and profitable unto us. And to thoſe which deſire in generall deliverance, will God grant theſe two ſo great bleſſings. But yet notwithſtanding, by reaſon of the remaines of ſin in us, he will have this benefit to be imperfect: which nevertheleſſe we are to aske wholly, with ſubmitting of our will unto the will of God, and with full perſwaſion, that in the life to come we ſhall wholly attaine unto it.

The uſe of this petition is,The uſes of this petition., Confeſsion of our infirmity. Mat. 25.41. A confeſsion of our infirmity in ſuſtaining or bearing the very leaſt temptations, that no man inſolently and proudly lift up himſelf, as Peter did, when he profeſſed that he would die with Chriſt: nor account the glory of his confeſſion and ſufferings for his own, ſeeing the Lord himſelfe teacheth us humility, ſaying: Watch and pray, that yee enter not into temptation. 1 Cor. 10.12. He that thinketh he ſtandeth, let him take heed leſt he fall. A declaration of the miſeries of this life. A declaration of the miſeries of this life, leſt we ſhould wexe ſecure, and love and cleave to the world. A confeſsion of Gods providence. A confeſſion of Gods providence, whereby (as Cyprian teſtifieth) is ſhewed, that the Divell can effect nothing againſt us, except God firſt permit him: that ſo our whole feare and reverence might bend to God-wards, ſeeing in our temptations that wicked one can doe nothing, except power be given him of God. Now the Divell hath power over us, according as our ſinnes reigne in us: as it is ſaid; Who gave Jacob for a ſpoile, Eſay 42.24. and Iſrael to the robbers? did not the Lord, becauſe we have ſinned againſt him? For they would not walke in his wayes, neither be obedient unto his Law. And this power indeed is given him to a double end: either to our puniſhment when we offend; or to our glory when we are tried, &c. Thus far Cyprian.

The order and coherence of the petitions.Now we are to obſerve the order and coherence of theſe petitions. 1. The Lord commandeth us to deſire the true knowledge of God and his promiſe, which is the cauſe of all other his bleſſings. 2. He willeth us to deſire, that God would governe us by his Spirit, and ſo continually preſerve and confirme us in this knowledge. 3. That every of us may doe and fulfill thereby his duty in his vocation and calling. 4. That he would give us thoſe things whereby every one may doe his duty, namely, corporall bleſſings. The fourth petition then agreeth with the former: becauſe if we muſt at all be in our own vocation and calling, we muſt live and have things neceſſary for the maintenance of our life. 5. He adjoyneth next after the petition of ſpirituall and corporall bleſſings, a very fit objection of our unworthineſſe: That thou mayeſt give us ſpirituall and corporall bleſſings, forgive us our debts. Wherefore the fifth petition is the ground and foundation of the reſt, which being overthrowne, the reſt fall to ground. For if thou reſolve not, that thou haſt God gracious and favourable unto thee, how ſhalt thou have him to be mercifull? How ſhalt thou continue in that knowledge which thou haſt not? How ſhalt thou doe thy duty, and the will of God, ſeeing thou art his enemy, and endeavoureſt the contrary? How ſhalt thou aſcribe all things to God? How ſhall they turne to thy ſalvation? 6. After the petition of ſpirituall and corporall bleſsings, there followeth laſtly, the petition of our deliverance from evils both preſent and to come. And from this laſt petition, we returne againe to the firſt: Deliver us from all evils both of crime and paine, both preſent and to come, that we may know thee to be our perfect Saviour, and ſo thy name may be hallowed and ſanctified of us.

Queſt. 128. How concludeſt thou this Prayer?

Anſw. For thine is the kingdome, the power, and the glory for ever: that is, we aske and crave all things of thee; becauſe, ſeeing both thou art our King, and almighty, thou art both willing and able to give them all unto usRom. 10.11, 12. 2 P t. 2.9.. And theſe things we therefore aske, that out of them, not to us, but unto thy holy Name all glory may redoundJohn 14.15. J ••• m. 33.8, 9. Pſalme 115.1..

The Explication.

THis laſt part of prayer ſerveth to confirme our faith and beliefe, or confidence of being heard, and obtaining our deſire; to wit, that God will, and is able to give us thoſe things which we deſire.

Thine is the kingdome. Thine is the kingdome.] This firſt reaſon is drawne from the duty of a King, which is, to heare his ſubjects, to defend, and preſerve them. Therefore thou, O God, ſeeing thou art our King, mightier then all our enemies, having all things in thy power, good and evill, (evill, ſo that thou art able to repreſſe them: good, ſo that there is no good ſo great, which thou canſt not give, as is agreeing and ſtanding with thy nature) and ſeeing we are thy ſubjects, be preſent and aſſiſt us with thy power, and ſave us, as who art loving unto thy ſubjects, and thy protection and ſafe-guard is alone ſaving and preſerving. He is called a King, 1. Becauſe he hath power over all creatures. 2. Becauſe he is the peculiar King of the Church.

The power. And the power.] The ſecond reaſon is drawne from the power of God. Heare us, O God, and give us what we deſire: becauſe thou art mightier then all our enemies, thou art able to give us all things, and thou only art able, in thee alone reſteth this power, joyned with exceeding goodneſſe.

The glory. And the glory.] The third reaſon is taken from the end or finall cauſe. We deſire theſe things for thy glory. From thee alone, the true God and ſoveraigne King, we deſire and expect all good things, and profeſſe thee to be the Author and fountaine of all good things. And verily becauſe this glory is due unto thee, therefore alſo do we deſire them of thee. Heare us therefore for thy glory. For this petition and expectation of all good things from thee, is nothing elſe but the attributing and yeelding unto thee thy due glory and honour: and eſpecially, becauſe thou wilt alſo for thy glory ſake give us thoſe things which we deſire. For what things ſerve for thy glory, the ſame wilt thou performe and do: but thoſe things which we deſire, ſerve for thy glory: therefore thou wilt give them us. Give us therefore theſe things that we deſire, and the glory ſhall returne and redound unto thee, if thou deliver us. For ſo ſhall thy kingdome, and power, and glory be manifeſted.

Object. We ſeeme to bring perſwaſive and moving arguments unto God, whereby we may move him to doe what we deſire. But in vaine are reaſons uſed to him who is unchangeable: God is unchangeable. Therefore in vaine uſe we theſe reaſons unto him. Anſ. This is a fallacy, putting that for a cauſe, which is no cauſe. For, we grant this argument in reſpect of God, but not in reſpect of us. For we do not, when we thus ſpeak, uſe reaſons to move God, or perſwade him to do it, but to perſwade our ſelves that God will do this, and to confirm and aſſure us that we ſhall be heard, and to acknowledge our neceſſity, and the goodneſſe and truth of God. Wherefore theſe reaſons are not adjoyned to our prayers, as thereby to move God, but only to confirme and aſſure us, that God will doe what we deſire, becauſe theſe are the cauſes why he doth it.

Thou art a moſt good King: therefore thou wilt give theſe things to thy ſubjects Thou art moſt powerfull and mighty: therefore thou wilt ſhew thy power in giving theſe gifts, which are moſt great, and which can be given of none other, but of thee alone. It ſhall be to thy glory: therefore thou wilt doe it, becauſe thou haſt care of thy glory.

Queſt. 129. What meaneth this particle, Amen?

Anſ. That the thing is ſure and out of doubt2 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. Its 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 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. Its 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. Its 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 Ʋnregenerate. 63. Of mens authority in the Churchdiſcipline. 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 ſaid to be free. 164.165. Free-will. The ſtate of the maine queſtion about free-will. 75. What it is. 76. The difference of it in God, Angels, and Men. ibid. 77.78.79. Whether there be any free-will in us, and what it is. 82.83. The manner and degrees of mans free-will. 83.84.86.87. The beginning of mans will to good whence it is. 91. Reaſons why the Regenerate uſe liberty not onely to good, but to evill alſo. 92.93. G GOds. Whence ſprang the multitude of gods. 163. But there is but one, proved by eight arguments. 168.169. Glory. Two things ſignified by Gods glory. 156. God. How he is the cauſe of ſinne, not as ſinne, but as puniſhments. 67. Vide plura. 68.69.70. Sin is not made of God, becauſe it is no creature, but the corruption of a creature. 71. God, though the mover of wicked wils, yet not the mover of the wickedneſſe of the will. 80. God is ſaid to wiſh any thing two waies. 87. Meerly GOD could ſatisfie for man. 114. Three cauſes of mens doubting whether there be a God. 146. Reaſons proving that there is a God. ibidem, &c. Who, and what God is. 149.150. Why Nature cannot throughly ſhew what GOD is. 150. The Theologicall and Philoſophicall deſcriptions of GOD. 151. A threefold difference of God and Idols. ibidem. How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes. 152.153.154.155. &c. Three things meant by Gods unchangeableneſſe, and five reaſons of it. 157. How he is ſaid to repent. ibidem. Of his goodneſſe and righteouſneſſe 160. Proofes that there is but one God. 168.169. Two ſignifications of the word GOD. 169. God a Father in divers reſpects. 179. Gods providence what, and why to be knowne. 193.197. Arguments againſt the Divinity of the Sonne and holy Ghoſt. 262.263, How GOD is ſaid to be Our God. 532. What it is to have other gods. 533. Errours touching God. ibid. God. Foure ſignifications of Gods Name. 556. Goodneſſe. Six ſignifications of Gods goodneſſe in Scripture. 160. All good is done by the will of God. 199. what things are ſaid to be good. ibid. Goſpel. The differences betweene the Law and Goſpel are two. pag. 2.126. yea, foure. 130. The Goſpel what, and its threefold ſignification. 127. What order is to be obſerved in teaching the Law and the Goſpel. 128. Its perpetuity in the Church. ibid. &c. How the Goſpel was promiſed to our Fathers. 129. Its proper effects. 131. Its certainty how it appeareth. ibid. Grace. Gods deniall of grace no cruelty, but oft a way to greater mercy. 85. Readineſſe of minde to receive grace is not before converſion, but after. 89. Gravity. What. 594. H HAllow. What it ſignifieth. 632. How wee pray for the hallowing of Gods name. 633. Hand. What the right hand of God ſignifieth. 322. Foure things wherein Chriſts ſitting at Gods right hand conſiſteth. 322. A full deſcription of it. 323. How he may be ſaid to ſit alwaies there. 324. With other circumſtances. 325.326. Head. Chriſt is our head in three reſpects. 235. Heaven. Two Arguments why GOD is ſaid to be ſpecially in heaven. 184. Heaven is the ſeate of the Elects bleſſedneſſe. ibid. What heaven ſignifieth. 313. How Chriſt aſcended thither. 314. Vide Aſcenſion. Hell. Of Chriſts deſcending into hell. 303. The ſignifications of the word hell in Scripture. ibid. &c. The uſe of Chriſts deſcending into hell. 306. Hereſies. Divers ſorts of them confuted, 296. Holy. What it ſignifieth. 632. Vide Hallow. Holy Ghoſt. Of the ſinne againſt the holy Ghoſt. 59. Why called Ʋnpardonable. ibidem, &c. Why ſo called. 60. Rules touching this ſinne. ibid. The differences betweene other ſinnes pardoned, and this of the holy Ghoſt. 60.61. It is not incident to the Elect. ibid. &c. We may not judge any man to ſin againſt the holy Ghoſt, untill we ſee him dead in apoſtaſie and blaſphemy. 61. How the Sonne was conceived by the holy Ghoſt. 270.271. What we beleeve concerning the holy Ghoſt. 335. With many neceſſary circumſtances concerning that perſon in Trinity. à pag. 335. and 346. Its proceeding from the Sonne proved three waies. 338. Its divers titles. 341. Its gifts of two ſorts. 342. What is meant by giving the holy Ghoſt. 343.344. The ſending of it is no locall motion. 344. How retained, and how loſt. 345. A diſtinction between blaſphemy againſt God, and againſt the holy Ghoſt. 558. vide Spirit. Hope. Faith and Hope how they differ. 137. Vices contrary to Hope. 536. Humanity. What. 600. Humility. What. 538. Hypocriſie. What. 541. I JEhovah. No Engliſh word will retaine it, but the word Lord. 261. Jeſus. Why the Son of God was called Jeſus. 220. What the name ſignifieth, and the differences between his name and others ſo named. 121. How the whole three perſons may be ſaid to be Saviours. ibid. From what evils, and how Jeſus ſaveth us. 222.223. Whom he ſaveth. 224. Why Jeſus is called Chriſt. 226. Two cauſes for which Jeſus was called Chriſt, 227. Idols. Idolatry. A three-fold difference of God and Idols. 151. Idolatry what it is. 527. Two ſorts of Idols. 334. A twofold Idolatry. 540. Image. What the image of God is in man. 42. How far loſt. 43. How repaired. 44. Chriſt called the image of God in two reſpects. 43. So Angels and Men. ibid. The ends for which God preſerveth a remnant of his image in man. 44. Whether any images may be made. 546.547. The divers names of an image. 547. Images not ſimply forbidden. 547. Two ſorts of unlawfull images. 548. Foure reaſons of the unlawfulneſſe of making an image of God. 548. A Table for the diſtinction of images. 549.550. Whether all worſhip at images be forbidden. 590. Why images are to be aboliſhed. 551. Eight cauſes why images are to be aboliſhed in Churches. ibid. How, and by whom they are to be aboliſhed. 552. Three differences between the images in Solomons time and ours. 553. Impoſſibilities. Whether God were unjuſt in impoſing impoſsibilities. pag. 99. The cauſes and ends of his commanding them. 100. Incarnation. A confeſsion of the incarnation of the Word by the father of Antioch. 289. &c. Inclinations. Proofes that corrupt inclinations are ſin. 51. Indifferent. Things indifferent are diligently to be diſcerned from Gods worſhip. 541. Indignation. What. 599. Infants. Whether they ſin, wanting will. 54. Their baptiſme proved to be meet and lawfull by foure arguments. 417. Anabaptiſts objections againſt it anſwered. 418.419. How infants beleeve. 420. Two reaſons why infants may not be admitted to the Lords Supper, though they are to Baptiſme. 421. Interceſſion. How Chriſt maketh interceſſion for us. 318. Judge. Judgment. Of the laſt Judgement, with 13. circumſtances thereof. See à pag. 327. ad 334. Juſt. Juſtice. Chriſt perfectly juſt foure waies. 115. How we are juſt before God. 379.382. What our juſtice is, and how manifold. 380.381. In what Juſtice differeth from Juſtification. 381. How Chriſts ſatisfaction is made our juſtice. 383. Vide Righteous or Righteouſneſſe. Communicative Juſtice what. 606. What originall juſtice towards God and our neighbour is. 614. Juſtification. The ſignification of the word. 384. How we are juſtified by grace, how by Chriſts merit, how by faith. 385. Three cauſes why faith onely juſtifieth. 386. Foure reaſons of our maintenance of this doctrine againſt Papiſts. ibid. Ten cauſes why we cannot be juſtified by works. 387. That this doctrine doth not make men either careleſſe or profane. 389.390. With what difference faith and works are required in them that are to be juſtified. 390. Vide Faith. Works. K KEy. What the power of the Keyes of Gods Kingdome is, and why called a key. 481.482. Two parts of the power of theſe keyes. 483. To whom the power of theſe keyes is committed. 485. How the power of the keyes differeth from the civill power. 488.489. Kill. How the Letter is ſaid to kill 23. King. Chriſtians are Kings. 237. Kingdome. What Chriſts kingdome is. 233. what is the kingdome of Chriſtians. 237. Foure differences between Chriſts kingdome and ours. 237. How the kingdome of heaven is opened. 480. 481. The power of the keyes of this kingdome, and what thoſe keyes are. 481. 482. Of Gods univerſall and ſpeciall kingdome. 634. The parts of Gods kingdome. ibid. &c. How manifold. ibid. Who is king and head in this kingdome. 635. Of the Citizens and Laws of this kingdome. 635. 636. Its enemies and laws. 636. How it is ſaid to come. ibid. Why we are to deſire that it might come. 637. L LAW. The differences betweene the Law and the Goſpel are two. pag. 2. What it requireth of us. 36. A diſtinction of Law and faith. 38. Why the love of our neighbour is called the ſecond commandement. 38. What it is to examine our ſelves by the law, and how we do apply the curſe of the law to our ſelves. 39. What the law is in generall. 516. Its parts. 517. How far abrogated, and not abrogated by Chriſt. 519. 520. 522. By faith the Law is three waies eſtabliſhed. 523. In what the Morall law differeth from the Goſpell. 523. 524. A difference between civill and eccleſiaſticall laws. 544. Foure uſes of the ceremoniall law. 617. Two of the Judiciall and Morall law. ibid. Seven uſes of the Morall law in nature reſtored. 618. Why we are to deſire the perfect fulfilling of the law by us in this life. ibid. &c. How the law is the Letter, and how the Goſpel is the Spirit. 621. Chriſt in himſelfe fulfilled the law two waies. 621. And in us two waies. ibid. The law is ſaid to increaſe ſin two waies. ibid. Letter. What is meant by the word Letter. in holy Writ. 23. How the Letter is ſaid to kill. ibid. Liberality. What. 608. The affinity between liberality and parſimony. 609. Life. Eternall life what, 375. Who giveth it. 376. To whom, for what cauſe, how. 377 When. 378. Whether in this life we may be aſſured of everlaſting life. 378. Lord. Why Chriſt is called Lord, why Our Lord, and how many waies. 268. 269. Loſt. Five meanes by which the Spirit is loſt. 346. Love. Why the love of God is called the firſt and greateſt commandement in the law. 37. The law and feare of God how they differ. 537. Luſt. What. 602. Three kinds of it. 602. 603. Lying. What, with diſtinctions. 611. M MAgicke. What. 534. Magiſtrates. Foure duties which they owe. 592. Man. What maner of creature he was made by God. pag. 40. The end of his creation. ibid. What the image of God is in man. 42. How far forth loſt, and how repaired in man. 43. 44. It was neceſſary that man ſhould have free power either to ſtand or fall. 71. No other creature could ſat is fie for man, but man. 113. How the parts of mans body are attributed to God. 152. Marriage. What. 613. Its cauſes. 604. Eight conditions of lawfull marriage. 604. Whether it be a thing indifferent or no. 605. The duties of married perſons. ibidem. Maſſe. The originall of the word. 456. 457. the difference betweene the Lords Supper and it. 456. 457. 458. Nine cauſes for which the Maſſe is to be aboliſhed. 460. Meanes. It muſt be uſed for three cauſes. 217. Mediatour. Our Mediatour muſt be very man. pag. 114. 115. He muſt be very God. 116. Reaſons. 116. 117. Eight reaſons why the Sonne, not the Father, nor the holy Ghoſt ſhould be Mediatour. 118. 119. What a Mediator is, and what need man hath of one. 120. The office of a Mediatour. 121. What our Mediatour doth for us, with the benefit of his Mediatourſhip. 122. Three things in the perſon of a Mediatour. 123. There can be but one Mediatour. 123. Chriſt Mediatour according to both natures. 229. Whether there be two natures in Chriſt our Mediatour. 273. The office and properties of Chriſts Mediatourſhip. 285. 286. 287. Member. What it is to be a member of Chriſt. 243. Mercy. Arguments of the mercy of God in preſerving his creatures. 163. Merits. No good work of the creature meriteth reward. 217. The efficacy of Chriſts merits performeth three things unto us. 223. Whether our good works can merit. 514. 515. Miniſters Miniſtry. What. 587. Its end, degrees, and duties. 587. 588. Ʋnto whom it is to be committed. 588. Miracles. How true miracles are diſcerned from falſe. 9. Miſery. Why the knowledge of our miſery is neceſſary. 34. Whence knowne. 36. Its name and nature. ibid. Known two waies 39. Modeſty. What. 594. Murther. Why internall murther is forbidden. 596. N NAme. Foure ſignifications of diſtinctions of Gods name. 556. The parts and vertues of the right and lawful uſage of the name of God. 558. What the name of God ſignifieth. 632. Nature. Whence the wickedneſſe of mans nature ariſeth. 45. Why Nature cannot throughly ſhew what God is. 150. Whether there be two natures in Chriſt our Mediatour. 273. The truth of Chriſts humane nature proved. 273. Sin is not of the nature of mans fleſh, but an accident only thereof. 275. The union of the two natures in Chriſt. 278. A rule touching the properties of both natures in Chriſt. 281. 282. &c. Whether Chriſt ſuffered according to both natures. 293. Neighbour. Why the love of our neighbour is called the ſecond commandement. 39. O OAthes. Vide. Swearing. pag. 569. &c. Whether all oaths are to be kept. 573. why the Iſraelites kept their oath made with the Gibeonites. 574. Omnipotency. Three things ſignified by Gods omnipotency. 159. Two differences betweene the Church of God and Philoſophy, in conceiving of Gods omnipotency. ibid. Order. A double liberty of the Church in matter of order. 18. There is order in the moſt diſordered things. 208. P PArents. Foure reaſons why parents rather then other Governours are to bee obeyed. 590. Foure duties of Parents. 591. Paſſeover. What it was. 467. 468. Its ends and uſes. 468. 469. Paſſion. Vide Suffering. What we beleeve concerning Chriſts paſsion. 290. What is meant by the name of Chriſts paſsion. 291. Three differences betweene Chriſts paſsion and mens ſufferings. 292. The cauſes impellent of Chriſts paſsion. 294. the ends of it ibidem. Paſſions. Humane paſſions attributed to God for two reaſons. 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. Its 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. Its 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. Our ſacrifices differ from Chriſts three waies. 236. How ſacrifices and ſacraments differ. 400. A propitiatory ſacrifice cannot be without bloud. 461. Save. Saviour. Vide Jeſus. How the whole three perſons may be ſaid to ſave. 221. 222. Chriſt is our moſt perfect Saviour. 223. Why all men are not ſaved by Chriſt, and why onely the faithfull. 132. Scriptures. Their authority depend not on the Church. 5. 6. Objections againſt this anſwered. 6. 7. Arguments ſhewing the certainty of Scriptures. 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church. 12. It is the rule of faith. ibid. The difference of it, and other mens opinions. 13. The Scriptures ſufficiency proved by the Ancients. 14. Objections againſt it anſwered. ibid. &c. The Papiſts objection of the Scriptures obſcurity anſwered. 18. 19. Some places of Scripture more darke then other ſome, confeſſed, and inſtanced. 19. Three points obſervable in the interpretation of Scriptures. 20. 438. Not the Church, but the holy Ghoſt is Judge of the Scriptures. 21. Six waies of deciding doubts in Scriptures. 21. 22. Servant. Whence the word is derived, and what it ſignifies. 269. Shamefaſtneſſe. What it is. 603. Silence. What 612. Simplicity. What. 612. Sinne, Vid. Wickedneſſe. What ſinne, and what manner of ſin the firſt ſin of man was. pag. 45. It conſiſts in ſix things. pag. 45. 46. What were the cauſes of its firſt ſinne. ibid. &c. and effects. 47. The cauſe of its permiſsion by God, with excellent uſes of it. 47. 48. How we know that ſin is in us. 48. What ſin is. 49. A two fold nature of it. ibid. Two proofes that corrupt inclinations are ſinnes. 50. What originall ſin is. ib. & 51. proofes of its being derived to poſterity. ibid. Foure cauſes why Adams poſterity abideth the puniſhment of his ſinne. 53. Whether Infants ſinne, ſeeing they want will. 54. Actuall ſin what. ibid. Of reigning ſinne, and why ſo called. ibid. of mortall and veniall ſin, that Popiſh diſtinction. 55. The Elect may ſin againſt conſcience, yet not unto death. 55. All ſinne mortall in its owne nature. 56. Of ſin againſt, and not againſt conſcience. 59. Of the ſin againſt the holy Ghoſt, what, and why unpardonable. 59. 60. Sin, what it is of it ſelfe. 62. The vertues of the unregenerate are ſins by accident. ibid. What the cauſes of ſinne are. 64. An order in the cauſes of ſinne. ibidem. Foure pretended cauſes of ſin. 65. God no cauſe of it. ibid. It ariſeth from man himſelfe. 66. Its beginning is from the Devill. 67. GOD is the cauſer of ſinne, not as ſinne, but as puniſhments. ibid. The proper ends of ſinne. ibid. Sinne is a naturall property of man corrupted. 71. The fearfull effects of ſinne. 72. 73. All ſinnes not equall. 73. God, in ſinne, though he be the mover of the wicked will, yet he is not the mover of the wickedneſſe in the will. 80. Three cauſes why God is ſaid to permit ſinne. 201. The Queſtion of Gods being thought to be the cauſe of ſinne decided. 209. 210. 211. &c. Sin is not of the nature of mans fl ſh, but by accident only. 275. The Article of remiſsion of ſins. 361. Sit. Sitting. Why it is ſaid, Chriſt ſitteth at the right hand of God. 321. 322. Vide Hand of God. Slandering. What. 611. Sonne. Vide Chriſt. How Chriſt can be called the onely begotten Sonne of God, when wee alſo are called his ſonnes. 238. 246. Divers ſorts of ſonnes. ibidem. How Chriſt is the onely and firſt begotten Sonne of GOD. 239. How the naturall Sonne of God. 239. 244. and co-eternall. 244. 245. Chriſt ſo named before he tooke our fleſh. 245. The onely begotten Sonne of God. 246. The Sonne hath all things from the Father, not by grace, but by nature. 260. Hee doth all things with the Father, as the Father doth. ibidem. Arguments againſt the Sonnes Divinity anſwered. 264. 265. Why the Sonne is called Lord, and why Our Lord. 268. How the Sonne was conceived by the holy Ghoſt. 270. Soule. Whether immortall. 365. ſundry places of Scripture alledged againſt the immortality of the ſoule. 366. The Elects ſoules eſtate ſeparated from the body. 369. Spirit. Vide holy Ghoſt. The divers names which are given in the Scripture to the Spirit. 341. Suffering. Vide paſſion. pag. 290. 291. 292. &c. Whether Chriſt ſuffered according to both natures. 293. why hee ſuffered under Pontius Pilate. 294. why on the Croſſe. 295. Ancient types of that death. ibidem. Superſtition. Who are ſuperſtitious. 540. Supper. Vide Sacraments. What the Lords Supper is. 426. 427. Its manifold names. 427. Its ends. 428. How Baptiſme and the Lords Supper differ. 429. What it is to eate the fleſh of Chriſt in the Lords Supper. 430. who ought to approach to the Lords Supper, and who not. 462. what the wicked receive in the Lords Supper. 463. Three cauſes for which the wicked are ſaid to eate unto themſelves condemnation. 464. The right and lawfull uſe of it. 465. Who are to be admitted to it. 466. Vide Paſſeover. page 467. &c. Reaſons againſt the reall preſence. 477. Suſpicion. What it is. 611. Foure roots of good and evill ſuſpicion. 612. Swearing. Of right and lawfull ſwearing. 568. Whether lawfull to ſweare by the creatures. 569. By whom wee muſt ſweare. 570. Five cauſes why we muſt ſweare by GOD alone. 570. 571. Two principall cauſes of ſwearing. 573. Vide Oathes. T. TEmperance. What it is. 603. Temptation. What it is, with its kinds. 650. What it is to leade into temptation. 651. Teſtament. The Old and New Teſtament in what they agree, and how they differ. 126. Thanks. Thankfulneſſe. Why the knowledge of our thankefulneſſe is neceſſary. 35. 36. What mans thankefulneſſe is, and what Chriſtian Thankefulneſſe is. 498. 560. the danger of omitting of it, or being cold in it. 560. 561. Tranſubſtantiation. Of it very largely and learnedly. 448. 449. &c. And Conſubſtantiation. 450. Trinity. What it is. 172. Heretikes Objections anſwered, that ſay that they are not named in the Scripture. 173. The number of perſons in Trinity. ibidem. Six ſtrong proofes of the three perſons in Trinity. 174. How diſtinguiſhed. 175. Their order, ibidem. Their Attributes, Effects, and Operations what. 175. 176. The doctrine of the Trinity neceſſary to bee held and maintained in the Church. 177. Heretikes oppoſing that doctrine. 178. Truth. Six waies whereby we are taught the truth of GOD in Scripture. 162. Truth what. 610. V. UBiquitaries. Their opinion refuted by many ſtrong Arguments. 477. 478. &c. Three peſtilent weeds that grow in their Garden. 318. Vertue. Two cauſes why the vertues of Ethnickes pleaſe not God. pag. 44. The vertues of the Ʋnregenerate are ſinnes by accident. 62. The difference betweene the vertues of the Regenerate, and of the Ʋnregenerate. 63. Unchangeableneſſe. Gods unchangeableneſſe proved. 157. 158. Union. The ſimilitude of mans body, to declare our union with Chriſt. 234. Of the union of Chriſts two Natures, and what it is in Nature, what in Perſon. 278. 279. W WIckedneſſe. Whence the 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   0 490 17 •• 483 27 •• 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 2 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. 3 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   44 344   47 420 13 36 384 15 9 500 Chapt. Ver. Page.   23 351 16 4 351 17 27 353   28 207   29 166 18 10 359 20 29 359

Romanes. 1 2 129   17 5 2 6 330   25 485 3 4 94   22 298   24.28 386 4 1.2 391   3 385   25 309. 311 5 1 621   19 52 6 12 54   14 621 7 4 622   8 621   31 622 8 1 621. 222   3.32 244   11 373   15.16 341   30 355   32 239   33 384 9 11.12 357   15.20 201   17 200   18 356 10 4 129 11 7 353   8 202   16 53   32 84   34 141   35 201 13 2 321   23 202 14 6 582   10 331 16 25 129

Corinth. 1 13 414   30 122. 302. 392 2 6 94 3 15 57 5 25 495 Chapt. Ver. Page. 6 9 57 7 14 53 8 6 166 9 9 218 10 2 398. 412. 442   12 140   16 470   21 464 11 24. &c. 433. 434. &c.   27 465   30 367 12 13 442. 447   14 645 13 2 135   9 367 14 20 94   33 207 15 24 263   44 372   47 43   50 372   51 331   53 332. 372

2 Corinth. 2 6 496 3 6 23. 621   17 96 4 4 169. 218 6 15 446 13 12 152 13 13 339

Galatians. 2 19 622 3 10 113. 387   22 200 4 10 582

Epheſians. 1 3.4 355. 356   5 356   14 342 2 2 170   10 89   20 251 4 9 302   10 325   19 94 6 2 591   16 170

Philippians. 1 16 90 2 6 242   13 90 3 23 366

Coloſſians. 1 9.10 235   19 224 2 9 243   10 94.224   11 398   11.12.13 423   16 581   17 474

1 Theſſalonians. 5 19 335

2 Theſſalonians. 3 15 497   16 351

1 Timothy. 1 9 620   18.19 95   20 497 2 2.4 200 3 6 25   15 7   16 243 6 16 275

2 Timothy. 2 4 353 3 12 653

Titus. 1 16 467

Hebrewes. 1 1 249   1.2 247   2 235.252   3 173   9 228 2 10 247   14 243   14.16 254 3 6 235 Chapt. Ver. Page. 5 1 57   6 283 11 39 367

James. 1 2.13 218   17 57 2 10 73   24 391 3 2 58 4 17 362

1 Peter. 1 3 302   23 56 3 7 304 4 6 302

2 Peter. 1 10 129.357 2 19 358 3 9 200   16 18

1 John. 1 7 222.302.283.383 2 2 222   19 359 3 4 49   7 389   8 54   9 56 4 9 246   17.18 94

Jude.   6 192

Revelations. 1 18 278 3 21 324 6 10 366 14 4 365 21 22 521

FINIS.

THEOLOGICALL MISCELLANIES OF DOCTOR DAVID PAREUS:

In which the orthodoxall Tenets are briefly and ſolidly confirmed; and the contrary Errours of the Papiſts, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted.

And now tranſlated into Engliſh, out of the originall Latine Copie,

By A.R.

LONDON, Printed by James Young, and are to be ſold by Steven Bowtell, at the ſigne of the Bible in Popes-head Alley. 1645.

The Tranſlatour to the READER. Good READER,

THe Authour of this Treatiſe was D. David Parie, a man eminent in knowledge, both in Divinity and Philoſophy. The place where hee profeſſed, is Heidelberge, an ancient and famous Univerſitie, of about 300. yeares ſtanding, founded in the yeare of Chriſt 1346. by Rupert, the ſecond Duke of Bavaria, and Count Palatine; in which Munster, the famous Hebrician, did, above an hundred yeares ago, profeſſe the Hebrew tongue; in which Rodolphus Agricola, a man eminent in all kind of literature, and many other learned Doctors, both before and ſince the Reformation, have flouriſhed. The ſubject of theſe Miſcellanies is a ſolid confirmation of our orthodox Tenets, and a refutation of Popery, Ubiquitariſme, Socinianiſme, Arminianiſme, and other heterodoxall opinions. The manner hee uſeth both in confirming and confuting, is ſuccinct, learned, and ſolid; wherein he ſhewes himſelfe a good School-man, and no meane Philoſopher. The benefit which by this Work might redound to the good of ſuch in theſe Kingdomes, who have not the Latine tongue, gave an edge to the undertaking of this Tranſlation; out of which, if thou receive any ſatisfaction in theſe points, I ſhall not think my labour loſt, nor my time ill ſpent. The God of peace put an end to the diſtractions of his afflicted Church, and make us all of one mind, and of one heart, that there may be but one ſheep-fold under that great Shepherd, who laid down his life for his ſheep, the Lord Jeſus. Amen.

Philip, the ſon of David Parie, to the Chriſtian READER wiſheth all happineſſe.

TO this new Edition of the bodie of Divinitie, profeſſed by the Reformed Churches, I intended to ſubjoyn ſome omitted catechetical paſſages out of my fathers Lectures, as hee left them in his ſcribled notes; but now (being ſtraitned by time) I thought good to reſerve them till another Edition of his Theologicall works. In the mean while, upon good advice, I reſolved to ſet forth ſome new catecheticall Miſcellanies; the rather, becauſe I am perſwaded they will not be a little beneficiall to thee, and to the whole Church of God: For, whereas theſe particular Miſcellanies, which, by the leave of that venerable ancient Doctor Parie, were by the Printers adjoyn'd to the former Editions (who ſo often have reprinted, and, as it were, from hand to hand delivered this Syſtem of orthodox Divinitie) doe not properly handle the points controverted between the reformed Divines and heterodoxall: and moſt of them may be ſeen in the Theologicall works of that great Divine, Zacharias Urſinus; the preſent afflicted condition of the Church pulled mee by the eare, aſſuring mee, that I ſhould not fruſtrate the expectation of the godly, if I did ſupply the former Miſcellanies with an addition of grave and holy Meditations; eſpecially, of thoſe heads of Religion, which theſe many yeares have (on all ſides) miſerably vexed the Reformed Churches: and which, by my reverend father, D. David Parie (an earneſt wiſher of the Churches peace and tranquillitie) have been examined with that dexteritie of judgement, that nothing in this kind can be expected more exact and divine. Wherefore, Chriſtian Reader, I doubt not, but this our endeavour will be acceptable to thee: We beſeech God, the Father of our Lord Jeſus Chriſt, that he will ſend labourers into his Vineyard in theſe back-ſliding times; and, that at laſt hee would commiſerate his little Flock, groaning under the croſſe for ſalvation and deliverance, whoſe Name be bleſſed for ever, Amen.

Doctrinall APHORISMES of the reformed Churches, containing the chiefe, (and at this day controverted) Articles of Chriſtian Religion: As they were propoſed by D. Parie, Preſident in the famous Colledge of Wiſdome in Heidelberg, and chiefe Counſellor of the Eccleſiaſticall Aſſembly, for his degree of Doctor in Divinitie, An. Dom. 1593. June 12. at 7. of the clock. TO The noble and reverend Preſident and Aſsiſtants of the holy Aſſembly, his honoured Colleagues, DAVID PARIE wiſheth health.

THat ſaying of Solomon is both true and godly, The heart of man diſpoſeth its owne way, but the Lord directeth his paths. Of which, by mine own example, I have experience: for, although hitherto I have neither wanted faire occaſions many times, nor my friends exhortations, nor other things which now draw me from mine opinion; yet, I entertained that firm reſolution ſtill, never to doe that which now I undertake to doe: From which not onely did the conſcience of mine owne infirmity with-hold mee, but alſo the unhappy condition of Divinity at this day; For they, who profeſſe themſelves Divines, are either moſt bitter enemies to Divinity, and cruell perſecutours of the truth: ſo that, among theſe, the nimbler one is in railing, the greater Divine they account him; Or, if they will be truly that which they are reported to be, they preſently feele thoſe mens madneſſe, and find their teeth are faſtned in them, to the great griefe and ſcandall of the Church, to which end it ſeemes they were made; and ſo I conceived.

But behold, the Lord directing theſe things another way: for, what before deterred mee, now hindereth mee not; what before could not induce mee, doth now ſtrongly carry me forward. The knowledge of mine infirmity indeed remaines, but then I conſider, that there are differences of gifts; and, that every man propheſieth according to the meaſure of grace and faith given to him from God. Divinity hath got a bad name, as if it were a deceitfull and ſlanderous doctrine, but this is given to it by bad men; for that holy doctrine is often abuſed by Satans artifice, and wicked mens malice. Beſides, I know, that our Lord hath been, and is yet at this day the ſigne of contradiction.

By Gods appointment and the Magiſtrates, I have now ſome yeares born that office in this famous Colledge, which, by its owne right, and the examples of predeceſſours, hath made me at laſt alter my reſolution. Before mee, this place hath been honoured, to the Churches good, and to their owne praiſe, by Olevianus, Urſinus, Sohnius, Kimedoncius, whom I name, becauſe I honour them; for they were eminent men, and ſome of them were my teachers or maſters, and ſome my reverend colleagues. What? ſhall I be the firſt, that muſt impaire the dignity of ſo noble a function? Shall I overthrow ſo commendable, and ſo excellent an order in our Schoole? Shall I leave to ſucceſſours a precedent ſo diſhonourable and injurious to our College? Beſides that now the Act is at hand, wherein ſeventeen very learned men in Phyſick, and in the Lawes, are to receive their enſignes of honour; the many exhortations of my friends, and your moſt grave and ſerious reaſons (honoured Colleagues) by which not onely have you approved my reſolution, but alſo have ſo ſtrongly confirmed mee in it, and perſwaded mee, that I am drawne to this taske by divine inſtinct. I beſeech our moſt mercifull God ſo to direct my pathes in his waies, that they may never goe aſtray; and that hee would be pleaſed to make theſe my endeavours profitable and wholeſome, to this Schoole firſt, and then to the whole Church of God.

I am reſolved to ſet downe out of Gods word, not a full, but a briefe repetition of our Churches doctrine, concerning certaine heads which are at this day chiefly controverted, that I might afford to young Students ſufficient matter of diſputation; and that likewiſe the ſumme of our orthodox doctrine might be, as it were in a briefe Epitome, obvious to the enemies and calumniators of our Churches.

Theſe my endeavours I conſecrate to you, honoured Sirs, both becauſe you are the moſt vigilant preſervers of ſound doctrine in theſe Churches, and becauſe you are moſt courteous favourers of my ſtudies. The Lord Jeſus keep you in ſafety for his Churches good. Amen.

At Heidelberge, in the Colledge of Wiſdome, June 1. Anno Domini 1593.
D. David Parie to the READER, out of the Dutch Edition.

AT the entreatie of many holy men, I have tranſlated this Epitome of the orthodox reformed Chriſtian Religion, out of the Latine, into our vulgar tongue; not without ſome addition, and a more full explication, having added ſome Teſtimonies of Scriptures, Creeds, generall Councels, and Fathers: Therefore, in this Epitome, the Chriſtian Reader may briefly underſtand which is the doctrine of the Schooles and Churches in the Archipalatinate, and indeed, of all the reformed Churches through France, England, Scotland, the Netherlands, Switzerland, Moravia, Bohemia, Poland, Hungarie, and elſe-where. Beſides, hee ſhall know, whether or no this doctrine be Calvinian and hereticall, as ſome injuriouſly ſtile it; or not Apoſtolicall rather, and Chriſtian, having its foundation in Gods word: But ſuch mad clamours will not, I hope, move thoſe, in whom is the zeale of pietie, and are carefull of their ſoules health; but will rather, after the example of thoſe noble Jewes of Theſſalonica,Act. 17.11. in the fear of God weigh this doctrine, that from hence they may learne which is the true Chriſtian Religion: they will alſo examine the Teſtimonies of holy writ, by which the doctrine of the orthodox reformed Religion is confirmed, which we maintaine; and which, before a generall Councell lawfully aſſembled; yea, before the Tribunall of Jeſus Chriſt, that ſupreme and moſt juſt Judge, we will not be aſhamed to defend. This was the practice of the people of Beroe, obſerving what doctrine Saint Paul taught them, and carefully ſearching if it was conſonant to Gods word: by which meanes it came to paſſe, that many of them, both men and women, beleeved in Jeſus Chriſt.

They are of another mind, who (at this day) call every doctrine Calviniſme, which is not conſonant to their opinion; by which intemperate ſpeech, they may eaſily refute Paul, and Chriſt himſelfe: and I muſt not expect, that any other name will be given to mine Aphoriſmes then this. But, ſurely if this be Calviniſme, the whole Book of God, yea the whole doctrine of the primitive Church, muſt be called Calvinian; for there are irrefragable teſtimonies which cannot be contradicted: yea, beſides, the learneder ſort of Papiſts and Jeſuits, who follow the Schoole-mens doctrine, muſt be called likewiſe Calviniſts: For, even in the midſt of Popery, God, for his Elects ſake, did preſerve, by the Schoole-men, from corruption, the doctrine Of Chriſts Perſon, Death, and Merit, Of his Aſcenſion into heaven, Of his ſitting at the right hand of God, and, Of Predeſtination, moſt plainely; as theſe points are explained by us in theſe Aphoriſmes. But the other Articles, to wit, Of faith, Of the Miniſtery of the Church, Of the Sacraments, were corrupted betimes in Popery.

But, it is to be lamented, that they, who, having laid aſide the name of Chriſt and of Chriſtians, deſire to be called by mens names, have ſo farre departed from the conſent of the Primitive Church, in the handling of theſe Articles of faith, and do every day more and more deviate from that primitive ſimplicity.

But why do I wonder, 2 Theſ. 2.1. Hom. 3. in Rom. & Hom. 3. in Tit. 3. ſeeing God puniſheth the world, by ſending upon it ſtrong deluſions, in that it loves not the truth? But becauſe, as Chryſoſtome ſaith, Errour is various and intricate, and hath a reſtleſſe and unſtable quality; it is no ſtrange thing, that of one errour many do ariſe, and that out of one Controverſie, ten doe proceed. At the firſt, the onely Controverſie was about the tenth Article, concerning Chriſts body lurking under the bread; as alſo of the orall manducation in the Lords Supper; which Controverſie was long in agitation amongſt the Lutherans: but in all the other Articles here ſet downe by us, there was a full conſent, as the Acts of the Conference at Marpurge, Anno 1529. do witneſſe; yea, Divines began to agree in the doctrine of the Lords Supper, Anno 1536. but this agreement was quickly broke, becauſe, after Luthers death, ſome could not handſomely maintainer their opinion of Chriſts corporall preſence in the Bread, ſeeing none of the Evangeliſts did utter theſe words of Chriſt, This is my body, after this manner, This bread is my body, or, under the bread, or, under the ſpecies of bread lurks my body. Beſides, Chriſt, whom they include in the Wafer or Hoſt, according to our Catholick beliefe, is not now upon the earth, but in heaven, ſitting at the right hand of God, from whence he will come to judge the quick and the dead: they were in good hope to ſhelter their opinion under ſome other Articles of faith, and chiefly under that of the perſonall union of the two natures in Chriſt. Hence they went about to eſtabliſh his Ubiquity and Omnipotency, hitherto unheard of in the world, uſing this ſhift, If Chriſts body be every-where, it will be alſo in every Hoſt; if it be in every Hoſt, then it will be every-where. Then they fondly imagined the Article of Chriſts ſitting at the right hand of the Father, to be the ſame with that of the perſonall union of the two natures: as if you would ſay, Chriſts humanity with the Sonne of God, which is that very right hand of God every-where preſent, is perſonally united, and filleth heaven and earth. Thirdly, becauſe they ſaw that the Article of Chriſts Aſcenſion, did overthrow the Ubiquity, and corporall preſence in the Bread, by an unheard of and Allegoricall way, they expounded Chriſts Aſcenſion to be meant of nothing elſe, but of his vaniſhing into the aire, of his advancing unto the Divinity, and of his Ubiquity.

To theſe new monſters of opinions, as well the Pontifician Doctors, as thoſe of our profeſſion, beſides divers of the Lutherans, did ſtoutly oppoſe themſelves, defending the ancient ſimplicity and truth of theſe Articles of our faith: which the new Artiſts of Ubiquity perceiving, and finding that they failed here of their purpoſe; they found out new engines, and began to accuſe thoſe whom they ſtile Calviniſts, of other errours; to provoke them to Conference and Diſputation, not onely about the Perſon of Chriſt, but alſo about the other Articles of Chriſtianity, bragging they could convince them of many fundamentall errours taught in the Reformed Churches.

Concerning Predeſtination, That all men were not elected, but that many were called, and few elected. Concerning the merit of Chriſts death; That the wicked and incredulous, ſo long as they remained ſuch, were not partakers thereof, but onely the Elect that beleeved; That the promiſes of the Goſpel were univerſall in reſpect of the faithful, but not of unbeleevers and Epicures. Concerning faith, That it is the ſingular gift of God, That it is given onely to the Elect, in whom onely it is rooted, and permanent; That the ſame can never be finally loſt, becauſe it proceeds of the incorruptible ſeed of Gods word. Concerning the Miniſtery, That Miniſters were onely outward diſpenſers of the word; but God wrought inwardly by his Spirit. Concerning Sacraments, That Chriſt was yeſterday, to day, and the ſame for ever; and that therefore he was the matter or ſubject of all Sacraments, both of the Old and New Teſtament. Beſides, that no man either by the word or Sacraments, could be partaker of Chriſt without faith. Concerning Baptiſme, That there was a two-fold waſhing: one outward, of water, by which the filth of the body is waſhed away; the other inward, of the bloud and Spirit of Chriſt, which is the Covenant of a good conſcience with God: That the Miniſter baptiſed onely with water; but Chriſt, in the true adminiſtration of Baptiſme, did baptiſe with the holy Spirit: Alſo, that Infidels were not regenerated by Baptiſme: Alſo, that the children of Chriſtians were children of the promiſe and of the Covenant even before Baptiſme, and that for this cauſe they were to be baptiſed.

This doctrine, ſince the yeare 1586. hath beene not onely condemned as Calviniſticall and Hereticall, but alſo reproached and accurſed by them who glory in the name of Lutherans: And when among the ignorant Vulgar, they traduce theſe Articles as errours of Calviniſme, they thinke they have bravely maintained their Cauſe, in defending their fictions of Ubiquity, and of a carnall preſence in the Lords Supper; which now we leave for a while, committing our whole cauſe of God

But it is certaine, that they have ſo farre relapſed into the ſinke of Pelagianiſme and Popery, that, it is to be feared, they will overwhelme the Lutheran Churches with greater darkeneſſe then ever heretofore: and yet (alas) they ſtick not to call this the true Evangelicall doctrine, and that of the Auguſtan Confeſſion, teaching concerning predeſtination, that in God is no election, but that he did promiſcuouſly chooſe all men. Concerning Chriſts death, that he by his death redeemed all men, and reconciled them to God; that he hath ſanctified them, and hath received them into favour, whether they beleeve or not. Concerning remiſsion of ſins, that a generall pardon is given to all men, both faithfull and Infidels. Concerning the promiſes of the Goſpell, that they belong to all, both faithfull and Infidell. Concerning Faith, that it is the cauſe of Election; that God did firſt foreſee who were to beleeve and perſevere; that faith is not in our power; that, notwithſtanding, it is a worke which God promotes in us, and that it may be loſt, and may be in hypocrites. Concerning the Miniſtery, that Miniſters may by their preaching conferre divine efficacy, and that they are diſpenſators both outwardly and inwardly. Concerning Sacraments, that the Sacraments of the Old Teſtament were onely ſhadows, without Chriſt the body. Concerning Baptiſme, that there is a myſticall efficacy in the water, to waſh away ſinne, and to regenerate; that the holy Ghoſt, and his efficacy are annexed to the water; that the water and Spirit have the ſame effect; that hypocrites and Infidels in Baptiſme are regenerated by the holy Ghoſt; that the Miniſter doth not onely baptiſe with water, but conferres alſo the holy Ghoſt; that Chriſtian Infants, before Baptiſme, belong no more to the Covenant, then the children of Turks: alſo, that before Baptiſme, they are poſſeſſed by Satan, who is by words and croſſings to be caſt out by the Exorciſt, and other ſuch like paſſages. Which doctrine truly is repugnant to the Goſpell; neither is it found in the Auguſtan Confeſſion, of which they ſo much bragge, nor in the word of God; and which, by M . Luther with great zeale hath beene refuted and rejected. So thou mayeſt ſee, Chriſtian Reader, to what we are come to.

But, to what purpoſe is it to know the beginning of Controverſies? Let us rather endeavour how to be freed from them. Let us beſeech God, that he will be pleaſed to helpe his afflicted Church; to ſanctifie her in the truth of his word; to encline the Teachers and Miniſters of his Goſpell to moderation, and to the love of Peace and concord, and then theſe Errours will eaſily fall to the ground without any laborious refutation, and Truth will ſucceed in their ſtead. For, Nothing is weaker then errour, ſaith Chryſoſtome; it is entangled with its owne wings;Hom. 28. in Cor. 15. Hom. 4. de laudibus D. Pauli. nor is there need of any other battery or aſſault. And, as the ſame Father ſaith, Such is the condition of errour, that of it ſelfe, though none reſiſt, it will grow old, and fall away: On the contrary, the ſtate of truth is ſuch, that when it is oppoſed by many, it is ſtirred up, and increaſeth. Therefore, it is no wonder that the unluckie tares grow up ſo faſt in the Lords field; but truth, the daughter of time, by Gods aſſiſtance, will roote it up at laſt. Neither is it needfull that Gods faithfull ſervants ſhould weary themſelves in refelling our Adverſaries virulent Libels, for this will tend no wayes to Peace: the onely way to victory and concord is, if, with our infirmity, with feare and trembling, with modeſty and forbearance, with the evidence of the Spirit, with the power of the word, we defend the Truth: which ſhall be my chiefe endeavour in the explication of theſe Aphoriſmes; for, at laſt, the Spirit of Chriſt will be ſtronger then the ſpirit of Satan, and the kingdome of Chriſt will be more powerfull then the kingdome of the Devill. Judgement ſhall returne to righteouſneſſe, and all they that are upright in heart ſhall follow it. Pſal. 94.15.

Tertullian againſt Valentin.

Truth is no wayes aſhamed, but onely to be hid.

In the Catecheticall Miſcellanies are contained theſe enſuing Heads:

I. APhoriſmes containing the doctrine of the Reformed Churches, and the chiefe heads of Chriſtian Religion. Page 689. II. The ſecular Theme, concerning Popery. Page 737 III. The Creed of bleſſed Athanaſius, with Parie's Notes. Page 753 IV. The Creed of the Fathers of Antioch againſt Paulus Samoſa enus. Page 767 V. A Queſtion, Whether God created all men in Adam for one end, to wit, upon condition of the Law obſerved? Page 768 VI. Animadverſions upon the Theſis of D. Aegidius Hunnius, concerning the Hypoſtaticall Union. Page 770 VII. A reconciling of the Controverſie, concerning Chriſts active and paſſive righteouſneſſe. Page 791 VIII. A piece of a Speech, concerning the fruit of Chriſts Death. Page 807 IX. An Introduction to the Controverſie of the Euchariſt. Page 812 X. The Epitome of Arminianiſme: or, the Examination of the five Articles of the Remonſtrants in the Netherlands. Page 817
APHORISMES OF THE ORTHODOXALL DOCTRINE of the Reformed CHURCHES.
ARTICLE. I. Of the perſon of Chriſt.

I. WE beleeve and profeſſe with our mouth and heart, before God and men: and by this confeſſion we will be knowne from all Infidels and Hypocrites, that Jeſus Chriſt is a perſon truly God and man, ſubſiſting of two natures true and perfect, the divine and humane perſonally (a) united: And therefore true (b) God, of the ſame ſubſtance with the (c) Father; and coeternall according to his (d) divinity: and true man (e) of the ſame ſubſtance with us in all (f) things; borne of the Virgin Mary in time, according to his (g) humanity: the one (h) and the only begotten of (i) God, and the Son of (k) man: the one and onely Mediatour between God and (l) man: not two, but one Chriſt.

Teſtimonies of Scripture and of Creeds.

(a) Coloſ. 2.9. In him dwelleth the whole fulneſſe of the Deity corporally.

1 Tim. 3.16. Without controverſie great is the myſtery of godlineſſe, God manifeſted in the fleſh.

(b) John 1.14. And that Word was made fleſh.

1 John 15.20. This is that true God, and life eternall.

(c) John 1.14. We beheld his glory as of the onely begotten Son, come out from the Father.

Pſal. 2.7. Thou art my Son, this day have I begotten thee.

Prov. 8.24. When as yet there was no depths, I was formed.

Mic. 5.2. His going out was from the beginning, from everlaſting ages.

(d) Phil 2.6. Who when he was in the forme of God, thought it no robbery to be equall with God.

Heb. 1.3. He is the ſplendor of his Fathers glory, the character of his perſon.

Col. 1.15.17. He is the image of the inviſible God, and the firſt borne of all creatures, and he is before all things, and all things ſubſiſt by him.

(e) Phil. 2.7. He emptied himſelfe, taking upon him the forme of a ſervant, made like unto men, and in ſhape was found as man.

Heb. 2.14, 16. Becauſe therefore children are partakers of fleſh and bloud, he alſo was made partaker of the ſame: he tooke not on him the nature of Angels, but the ſeed of Abraham he tooke.

(f) Rom. 1.3. And to his Son made of the ſeed of David, according to the fleſh.

Heb. 2.17. Whence he ought to be like his brethren in all things, that he might be a mercifull and faithfull High-Prieſt, in the things concerning God, to expiate the ſins of the people.

(g) Gal. 4.4. After that the fulneſſe of time came, God ſent out his Son, made of a woman.

Mat. 1.23. Eſay 7.14. Behold, a Virgin ſhall conceive, and ſhall bring forth a Son.

Luke 2.7. Mary brought forth her firſt begotten Son.

(h) Rom. 8.32. Who ſpared not his own Son, but gave him up for us all.

(i) John. 3.16. God ſo loved the world, that he gave his only begotten Son.

(k) Mat. 9.6. That you may know, that the Son of man hath power on earth to forgive ſins.

(l) 1 Tim. 2.5. One God, and one Mediatour between God and men; to wit, the man Chriſt Jeſus.

Acts 4.1. Nor is there ſalvation in any other, nor is there any other name under heaven, given among men, by which we can be ſaved.

(m) Athanaſius in Symbolo. This is the right faith, that we beleeve, and confeſſe, that our Lord Jeſus Chriſt, the Son of God, is God and man; God of the ſubſtance of the Father begotten before all time, and man of the ſubſtance of his Mother, borne in time. Perfect God, and perfect man, of a reaſonable ſoule, and humane fleſh ſubſiſting. Equall to the Father in reſpect of his Divinity, inferiour to the Father in reſpect of his humanity: who, though he be God and man, yet is not two, but one Chriſt.

II. The perſonall union of the two natures in Chriſt, according to the Apoſtles (a) diſtinction, is the corporall inhabitation of all fulneſſe of the divinity in Chriſt: according to the Churches declaration, the hidden and adorable conjunction of the deity of the Word, and of the humanity aſſumed into one perſon or hypoſtaſis, made in the mothers womb (b) without confuſion, without converſion, without diviſion, without (c) ſeparation; that is to ſay, the natures and naturall properties remaining whole and diſtinct, being ſeparable neither in time nor place.

Teſtimonies of Scripture and of Creeds.

(a) Col. 2.9. In him (Chriſt) dwelleth the whole fulneſſe of the Deity bodily.

2 Cor. 5.19. God was in Chriſt reconciling the world to himſelfe.

Heb. 2.16. For he tooke not the Angels, but the ſeed of Abraham he tooke.

(b) John 1.14. And the Word was made fleſh, and dwelt amongst us.

Luke 1.35. The Holy Ghoſt ſhall come upon thee, and the vertue of the moſt High ſhall overſhadow thee; therefore that Holy thing which ſhall be borne of thee, ſhall be called the Son of God.

(c) Athanaſ. in Symb. God and man is one Chriſt, not by converting of the divinity into the fleſh, but by aſſuming of the humanity into God.

In the Creed of the generall Synod of Chalcedon, aſſembled by the Emperour Martian, againſt Eutyches. Anno Dom. 453. We beleeve that Jeſus Chriſt is the one and onely Son of God, and our Lord conſiſting of two natures in one perſon, without confuſion, without converſion, without diviſion, without ſeparation: the diverſity of the two natures being no wayes made void, by reaſon of the union, but the propertie of each nature remaining intire. So that Jeſus Chriſt is not divided or ſeparated into two, but he is one and the ſame onely begotten Sonne of God, God the Word.

III. Becauſe of this perſonall union, we beleeve that this perſon, Jeſus Chriſt, is truly and properly (not tropically or figuratively) God and Man, and that both the natures, and naturall properties, and actions are truly and properly predicated interchangeably of the whole perſon in the concrete. For truly and properly Chriſt God (a) is Man, borne of the (b) Virgin Mary, of the ſeed of (c) David; he grew in age and (d) wiſdome; he ſuffered, died, &c. according to his (e) humanity. Truly alſo and properly Chriſt Man is (f) God; begotten of the (g) Father, exiſting before (h) Abraham; (i) immortall, (k) omniſcient, (l) omnipotent, (m) omnipreſent, creating and governing all things with the Father, &c. according to his (n) divinity: being no leſſe reaſonable, and immortall in the ſoule properly and truly then man, and according to his body irrationall and (o) mortall. For, as the reaſonable ſoule (ſaith Athanaſius in his Creed) and fleſh is one man, ſo God and Man is one Chriſt. Therefore as the properties of body and ſoule are really common to man, ſo the properties are really common to the perſon of Chriſt, to whom both in name and realitie they are attributed: yet not according to both natures, but according to that to which properly they appertaine. This is called the communication of properties. And Damaſcen cals them the manner of 〈 in non-Latin alphabet 〉 . mutuall attribution.

Teſtimonies of Scripture, and of the Ancient Doctors.

(a) Phil. 2.6. Chriſt was made like unto man.

(b) Gal. 4.4. God ſent his Son made of a woman.

(c) Rom. 1.3. The Son of God was made of the ſeed of David, after the fleſh.

(d) Luke 2.52. Jeſus grew in wiſdome, ſtature, and grace, with God and man.

(e) 1 Pet. 3.18. Chriſt died according to the fleſh.

(f) 1 John 5.20. This is that true God, and life eternall.

(g) John 1.18. The onely begotten Son, who is in the boſome of the Father, he hath ſhewed him to us.

(h) John 8.58. Before Abraham was I am.

(i) John 5.26. As the Father hath life in himſelfe, ſo hath he given to the Son to have life in himſelfe.

(k) Marke 2.8. Jeſus knew that they reaſoned ſo with themſelves in their minde.

John 2.25. Neither was it needfull that any ſhould beare witneſſe to him of the man, for he himſelfe knew what was in man.

(l) I am Alpha and Omega, the beginning and end, ſaith the Lord; that is, who is, and who was, and who is to come, I ſay, that Almighty.

(m) Mat. 28.20. I am with you ſtill, till the end of the world.

(n) John 5.17. The Father worketh even hitherto, and I worke.

Heb. 1.2. By whom alſo he made the world, who ſuſtaines all things by his powerfull word.

1 Pet. 3.18. Chriſt was quickned according to the Spirit.

(o) Juſt. Martyr in Expoſitione fidei. As man being but one, hath notwithſtanding two different natures in himſelfe, and with the one part he conſulteth, with the other he puts his conſultation in execution, appointing in his minde the fabrick of the ſhip, but with his hands effecting what he had appointed: ſo the ſame Son being of two natures, according to the one he works his miracles, according to the other he ſuffers contemptible things; for, as he is God, and of the Father, he wrought miracles; as he is Man, and of the Virgin, he indured the Croſſe, and ſuch like, naturally and willingly.

IV. After the ſame manner the name and actions of the Mediatour are attributed to the whole perſon, and in the concrete (by the concrete are underſtood the names of the perſons) are truly, and properly predicated according to both natures, becauſe both natures with their properties and actions are required to the office of a Mediatour: in execution of which, each nature by the communication of the other, doth operate thoſe things which properly belong (a) to it; for Chriſt, both according to his humanity, and his divinity, is our Mediatour, Preſerver, Interceſſor, Saviour, King, Prieſt, Head, Lord, and Judge of the world, who knows all things according to both natures, and by each nature be operates thoſe things which properly belong to it.

Teſtimonies of the Ancient Doctors.

(a) Damaſcen. l. 3. c. 15. de Orthodoxa fide. Chriſt works according to both natures, and both natures worke in him with the communication of the other. The Word operates what belongs to the Word, ſuch things as are of greater note and majeſty, by reaſon of the power and authority of the Deity: but the Body performes thoſe functions which are properly the Bodies, according to the pleaſure of the Word, which is united to it, and whoſe proper worke it is.

Leo ad Flavianum cap. 4. He worketh in both formes what is proper with the communion of the other; the Word operating that which is the Words, and the fleſh performing that which is the fleſhes.

Idem ad Leon. Auguſt. Epiſt. 59. Although in one Lord Jeſus Chriſt, the true Son of God and Man, there is one Perſon of the Word and fleſh, which hath inſeparably and indiviſibly its common actions; their qualities notwithſtanding are to be underſtood, and by a ſincere faith we muſt diſcerne to what things the lowneſſe of the fleſh is promoted, and to what the highneſſe of the Divinity is abaſed: what it is that fleſh without the Word acteth not, what it is that the Word without the fleſh effecteth not.

Cyrillus Theſ. l. 10. c. 11. Therefore, even as when he wrought miracles by the Fleſh, we did not attribute thoſe things to him as Man, but as God: So when, after the manner of men, he ſpeakes any thing of himſelfe, which ſeems inconſonant to his Divinity, we ought to attribute that to his Fleſh; for ſo, by a congruous diſtribution of all his words and works, we ſhall not deviate from the true knowledge of our Saviour.

V. If we conſider the properties of both natures in the perſonall union (for out of this they are not) in the abſtract; that is, in the names of the natures, they cannot be changed, no more then the natures themſelves: For, we muſt not ſay, The Deity is the humanity, or man, or created, corporeall, viſible, finite, circumſcribed, dead, buried, &c. neither can we ſay, The humanity is the Deity, or God, or eternall, uncreated, incorporeall, inviſible, infinite, omnipreſent, omnipotent, &c. but we muſt attribute to each nature what properly belongs to it: to the Divinity, the divine properties; to the Humanity, the humane: without this, the eſſentiall difference of the natures is confounded, and is changed into an Eutychian and Swenkfieldian mingling of natures: for, in the diſtinction of the properties, conſiſts the diſtinction of the natures; and ſo the two natures which have the ſame propertie (whether it be by nature, or by communication) ſhall be no longer two natures, but one nature (a) only; for it cannot be, that one nature together can containe two contrary (b) properties.

Teſtimonies of the Ancient Doctors.

(a) Damaſcen. l. 3. c. 14. & 15. Whoſe nature is the ſame, their will and action is the ſame; but their will and action is different, whoſe nature is different: And again, whoſe will and action is the ſame, their nature is the ſame; but whoſe will and action is different, their nature is alſo different.

(b) Ibid. 3. c. 3. How can the ſame nature according to the ſame reſpect, be both created and uncreated, mortall and immortall, circumſcribed and uncircumſcribed?

Theodoret Dial. 11. If Chriſt is onely one nature, how can contraries be attributed to him; for, to be in the beginning, and to take beginning from Abraham and David, are altogether contraries.

VI. Hence it appeares, that the humanity of Chriſt remaines not, but is changed into the Divinity, and ſo that nature is confounded: Alſo that in Chriſt there remaine not the two diſtinct natures, but that the two are changed into one, if theſe poſitions be true, that the humanity, in and by the perſonall union, did aſſume with the Word all the properties and operations of the Word, that it is, and operates all which the word is and operates; that it is inviſible, uncircumſcribed, omnipreſent, &c. let theſe poſitions be palliated which way you will. Yea ſo much the rather, if it be affirmed, that in the humanity there are three ſorts of properties; to wit, ſupernaturall, preternaturall, and divine; and therefore we reject theſe ſubſequent doctrines of the Ancient and Moderne Hereticks, as unknowne to the Scriptures, and to the Catholicke faith: as,

1. That Chriſt is not truly God, but meerely Man. 2. That Chriſt, according to his Deity, is onely a ſpirit, created before all that have been made of nothing. 3. That he is not a true and perfect man, of the ſame ſoule and body with us, remaining alſo in glory. 4. That in Chriſt there is one perſon of the Son of God, another of the Sonne of Mary. 5. That the perſonall union began in the Mothers womb, but by the reſurrection, aſcenſion and ſitting at the right hand of the majeſty of God, hath its perfect conſummation, by equalling the two natures in glory; ſo that the fleſh, body, and bloud of Chriſt, are perfectly of one eſſence, power, and efficacy with God, and with the Word. 6. That Chriſts humanity is equall with God, by reaſon of the glory and majeſty communicated to it, but in the nature thereof is not God. 7. That the ſpecificall difference of the union, is the reall communication of all the divine properties with the humanity, ſo that the omnipotency, omnipreſence, juſtice, and majeſty of the Word, is really diffuſed into the Son of man. 8. That in Chriſt there is a double Deity, the one communicating, and the other communicated; or, the one participating, and the other participated. 9. That the ſpecificall difference of the inhabitation of the Word in the man Chriſt, and in other holy men, is placed in this, that onely ſome of the divine properties are truly communicated to the Saints, but they are all beſtowed on the man Chriſt. 10. That Chriſts humanity is really every-where, yet not the eſſence of his ſoule and body. 11. That the fleſh of Chriſt is God. 12. That the man Chriſt is not God naturall. 13. That Chriſts humane nature did viſibly die on the Croſſe, at Hieruſalem; and yet, at the ſame time, it was inviſibly dead and alive every-where, within and without the Sepulchre, before and after the Reſurrection. 14. That Chriſts fleſh, in reſpect of its union with the Word, which is illocall, hath farre ſurmounted all locality, and hath obtained an illocall kinde of exiſtence in the Word. 15. Adde this falſhood of the Ubiquitaries: that not all, but halfe Chriſt is, ſuffers, doth that which Chriſt is, ſuffers, and doth, according to either nature, and not according to both.

Upon this ground they have falſly accuſed the Neſtorian Churches of Neſtorianiſme, for it would neceſſarily follow, that onely halfe Chriſt from eternity was begotten of the Father, borne of Mary, walked on the earth, died for us, was buried, roſe againe, and aſcended to heaven; which opinions we condemne, and reject as hereticall.

ARTICLE II. of Chriſts death and merit.

I. WE beleeve that Chriſt our Redeemer did truly (a) die in the (b) fleſh for our (c) ſins, and that with one oblation, he hath for ever conſecrated thoſe who are (d) ſanctified.

Teſtimonies of Scripture.

(a) Mat. 27.50. When Jeſus againe cried with a great voice, he gave up his Spirit.

(b) 1 Pet. 3.18. Chriſt was mortified in the fleſh.

1 Pet. 4.1. Seeing then Chriſt hath ſuffered for us in the fleſh.

(c) Rom. 4.25. Chriſt was delivered to death for our offences.

(d) Heb. 10.14. Chriſt with one oblation hath conſecrated for ever thoſe that are ſanctified.

II. We beleeve alſo that this death of Chriſt alone, is a perfect and ſufficient ranſome, to expiate and aboliſh all the (a) ſins of the whole world, that the merit of his juſtice is immenſe, that the medicine of his death is univerſall, the ever-flowing and inexhauſted ſpring of life (b) eternall.

Teſtimonies of Scripture.

(a) Acts 4.12. Nor is there ſalvation in any other, nor is there any other Name under heaven, which is given among men, by which they can be ſaved.

(b) John 1.29. Behold that Lamb of God who takes away the ſins of the world.

1 John 2.2. Chriſt is the propitiation for our ſins; not for ours alone, but alſo for the ſins of the whole world.

III. But this we know, that this is the immoveable and Catholick doctrine of the Goſpel, John 3.18.38. He that beleeves in the Son of God, hath life eternall; he that beleeveth not in the Son, ſhall not ſee life, but the wrath of God remaineth on him.

IV. Although then this moſt divine Panace or Catholicke remedie is propoſed to all in the (a) Goſpell, yet we beleeve that no efficacy of it can be transfuſed, except there be an applying of this by faith in the Son of (b) God, even as there can be no efficacy in Phyſick or medicaments, except the ſick patient hearken to the Phyſician, and apply his (c) medicines; which metaphor the Holy Ghoſt uſeth in this caſe.

Teſtimonies of Scripture and of Divines.

(a) Mat. 11.28. Come to me all you who are weary and heavy laden, and I will cauſe you to reſt.

Mark 16.15. Preach the Goſpell to all Creatures.

(b) John 3.36. He that beleeves in the Son hath life eternall, but he that obeyeth not the Son, ſhall not ſee life, but the wrath of God remaineth on him.

John 8.24. Except you beleeve that I am he, you ſhall die in your ſins.

Eſay 7.9. If you beleeve not my words, it is becauſe you are not ſtable.

Mark 16.16. He that beleeveth and is baptiſed, ſhall be ſaved; but he that beleeveth not, ſhall be condemned.

(c) Chemnitius Harmon. Evangel. l. 2. pag. 83. As drugs will not benefit the ſick man that makes no uſe of them: ſo, the vertue of Chriſts paſſion is ſufficient to take away the ſins of all the world; but is onely effectuall to them who receive this Lamb.

(d) Eſay 53.5. With his ſtripes ue are healed.

1 Pet. 2.24. With whoſe ſtripes you are healed.

V. It is then out of doubt, that all they, and onely they, are partakers of the efficacy of Chriſts death; that is, of redemption, reconciliation with God, remiſſion of ſins, righteouſneſſe, and eternall life, ſo many as receive by faith theſe benefits in the (a) Goſpel: but ſuch as paſſe over this life without faith, remaine for ever excluded from this power and benefits of his (b) death.

Teſtimonies of Scripture.

(a) John 1.12. To all that received him, he gave this power to become the ſons of God; to wit, to ſuch as beleeve in him.

John 5.24. Verily, verily, I ſay unto you, whoſoever heareth my words, and beleeveth in him that ſent me, hath life eternall.

John 6.40. This is the will of him that ſent me, that all who behold the Son, and beleeve in him, ſhould have eternall life.

Acts 10.43. To him bare all the Prophets witneſſe, that every one, who beleeveth in him, ſhall receive remiſſion of ſins by his Name.

Heb. 5.9. Being conſecrated, he is made author of eternall ſalvation to all that hearken to him.

(b) John 3.18. He that beleeveth not in him, is condemned already: becauſe he beleeveth not in the Name of the onely begotten Son of God.

Ibid. ver. 36. Who obeyeth not the Son, he ſhall not ſee life, but the wrath of God remaineth upon him.

1 Cor. 6.9. Doe you not know that the unjuſt ſhall not have the inheritance of God?

Revel. 22.15. Without ſhall be dogs, and whoremongers.

Gal. 4.30. Caſt out the hand-maid and her Son, for the ſon of the hand-maid ſhall not inherit with the ſon of the free-woman.

VI. We know that the Evangelicall promiſes are univerſall, and appertaine to all: but not to the incredulous and unconverted Turks, Jews, Heathens, Epicures, ſo long as they remaine ſuch, but to all beleevers; for to all promiſes there is the condition of faith in Chriſt annexed, either implicitely, or explicitely, that which the plain text of Scripture (a) ſheweth.

Teſtimonies of Scripture.

(a) John 3.16. That whoſoever beleeveth in him might not periſh, but have life eternall.

Rom. 3.22. The righteouſneſſe of God by faith in Jeſus Chriſt towards all, and on all that beleeve.

Acts 10.43. To him bare all the Prophets witneſſe, that whoſoever beleeveth on him, ſhall receive remiſsion of ſins through his Name.

Gal. 3.22. The Scripture hath ſhut up all under ſin, that the promiſe of faith in Chriſt Jeſus might be given to all beleevers.

VII. When the Scripture then ſaith that Chriſt died (a) for all, that he gave himſelfe a ranſome (b) for all, that he died (c) for all, that he is a propitiation for the ſins of the whole (d) world: this is neceſſarily underſtood, either of the greatneſſe of the price, or of the ſufficiency of his merit for all men, or of the effectual redemption of all Jews and Gentiles that embrace by faith the benefits of his death: For in theſe, ſaith Ambroſe, a certaine (e) kinde of univerſality is conceived. And this is no more repugnant to the doctrine of the Goſpell, then if ſome ſhould ſay, that Chriſt by his death did indifferently redeeme, and reconcile to God faithfull Chriſtians, and faithleſſe Turks, Heathens, Epicures, Hypocrites, &c. although they receive not the merit of Chriſt by faith: which opinion is both impious, and repugnant to Gods word.

Teſtimonies of Scripture and of Ancient Doctors.

(a) 2 Cor. 5.15. Chriſt died for all, that they who live, may not hereafter live to themſelves, but unto him who died, and was raiſed againe for them.

(b) 1 Tim. 2.6. Chriſt gave himſelfe as the price of redemption for all men.

(c) Heb. 2.9. That he, by the grace of God ſhould taſte death for all men.

(d) 1 John 2.2. He is the propitiation for our ſins, and not for ours onely, but for the ſins of all the world.

(e) Ambroſe de vocatione Gentium l. 1. c. 3. Gods people have their owne fulneſſe: and, although a great part of men either reject, or reſiſt the grace of their Saviour; yet, in thoſe that are elected and fore-ſeene, and ſevered from the generality of all men, a certaine kind of univerſality is conceived, that out of the whole world, the whole world may ſeeme to be deliyered, and out of all men, all men may ſeeme to be aſſumed.

VIII. Hence is that received and fit diſtinction, that Chriſt died for all men, in reſpect of the ſufficiency of his merit, or the greatneſſe of the price: but in reſpect of the efficacy and fruit of his death, he died for all, and onely for the beleevers; ſeeing not all, but only the faithfull receive him: but the reſt reject him through infidelity.

Teſtimonies of Schoole-men and Fathers.

Innocent. 3. l. 2. de myſter. Miſſae. c. 4. An. Chriſti 1200. His bloud was poured out only for the predeſtinate, in reſpect of efficacy: but it was poured out for all men, in reſpect of ſufficiency. For the effuſion of the bloud of that juſt One for the unjuſt, was ſo rich a price, that if the whole world would beleeve in the Redeemer, the chaines of Satan ſhould not be able to with-holy any; for, as the Apoſtle ſaith, Where ſin hath abounded, grace hath much more abounded.

Thom. Aquinas de veritate mat. Art. 26. q. 7. An. Chriſti 1270. The ſufficiency of Chriſts merit is equally extended to all, but not the efficacy thereof: which comes to paſſe, partly by free-will, partly by Divine election, by which the effect of Chriſts merits is conferred in mercy on ſome, and in Gods juſt judgement it is with-drawn from ſome.

Idem. in cap. 5. Apocal. We may ſpeake two wayes of that Redemption which was performed by the ſuffering of God: Either according to ſufficiency, and ſo his ſuffering redeemed all, becauſe he delivered all, ſo far as concerned him; for he is ſufficient to ſave and redeeme all, although there were infinite worlds, as Anſelme ſaith, lib. 2. Cur Deus homo, &c. c. 14. or according to efficacy; and ſo he redeemed not all by his ſuffering, becauſe all do not adhere to the Redeemer, and therefore, all have not the efficacy of redemption.

Peter Lombard l. 3. diſt. 22. Chriſt offered himſelfe for all to God the Trinity, in reſpect of the ſufficency of the price: but only for the Elect, in reſpect of efficacy; becauſe he effected ſalvation only for the predeſtinated.

Peter Galatinus de arcanis Cathol. veritatis l. 8. c. 14. on that place of Eſay cap. 53. My juſt Servant ſhall juſtifie many. Though the ſuffering of Chriſt is ſufficient to blot away the ſins of all men, yet it was not to blot them all away: but of thoſe only who were to beleeve in him, and were to repent: for that cauſe he ſaith, And he tooke away, or are the ſins of many.

IX. Thus, beſides the Schoole-men, the Orthodox Fathers alſo teach: So Proſper Aquitanicus, in the yeare of Chriſt 460. Reſp. ad object. Vincent. object. 1. Whereas it is rightly ſaid, that our Saviour was crucified for the redemption of all the world, for undertaking the affaires of humane nature, and for the common loſſe in Adam: yet, it may be ſaid, that he died only for theſe, to whom his death was profitable. And Cyril on John l. 11. c. 19. ſaith, That Chriſt is an Advocate for the ſins of all the world: that is, not only for the Jews, but alſo for other Nations; or, for all who, being called by faith, attaine to righteouſneſſe and ſanctification; ſo that the benefit of a Mediatour, not without cauſe, belongs only to them, whoſe Mediatour and High-Prieſt he is.

X. But, of all men, Auſtin ſpeakes moſt clearely; whoſe opinion (becauſe it is altogether ours) I thought to ſet in oppoſition to ſome Sycophants. Thus he ſpeaks: If we conſiderTom. 1. ad Art. falſò imp. Art. 1. the greatneſſe and power of the price, and that it belongs to the only cauſe of mankinde, the bloud of Chriſt is the redemption of the whole world; but they that paſſe out of this life without faith and the Sacrament of regeneration, they are not partakers of redemption. Whereas then by reaſon of that one nature of all, and the one cauſe of all, undertaken by our Lord truly, all are ſaid to be redeemed, and yet not all are delivered from captivity; doubtleſſe the propertie of redemption is in them, out of whom the Prince of this world is ejected: and now they are no more the veſſels of Satan, but the members of Chriſt. Whoſe death is not ſo ſpent upon mankinde, that they alſo who are not regenerated, ſhould appertaine to his redemption; but ſo, that what by one example is done for all, by a particular Sacrament ſhould be celebrated in each one: for that cup of immortality, which was compoſed of our infirmity, and of our verity, and of divine verity; it hath in it ſelfe that, which may benefit all; but if it be not drunke, it doth not cure.

A monition of PHILIP PARRY to the Reader.

THis doctrine, of the efficacy of Chriſts death, D. Parry handled more at large in the firſt part of the golden Ladder of ſalvation, where he wrote a particular Exerciſe of it: As alſo in the Epitome of Arminianiſme, or The examination of the five Articles of the Remonſtrants in the Netherlands: As alſo in the Body of Chriſtian doctrine to the 40. Queſtion, Edit. poſthumae: Alſo Collegio 18. diſp. 23. of Chriſts death for all: And, laſtly, in that peculiar Speech, which we placed among the Orations declaimed in the Univerſity, Tom. 2. oper. Theol. D. Parry. In which Writings, he defends and retaines that diſtinction of the Schoole-men and Ancient Fathers, of ſufficiency and efficacy, with other Orthodox Divines: But the good old man, a little before his death, when he underſtood, that in the Provinciall Synod of Dort, this was called into queſtion unwiſely by ſome brethren, under Parries name and authority, he began to think more ſeriouſly of it, ſuppoſing that it was not altogether ſo neceſſary; whereas without it, theſe 〈 in non-Latin alphabet 〉 , or ſeeming contradictions of Scripture, may ſeeme to be fitly reconciled.

XI. We therefore, with all our heart, reject the Epicurean blaſphemies of the late Pelagians; namely, Huberus, Puccius, and ſuch like: by which the foundation of Chriſtian faith is utterly overthrowne: as, 1. That Chriſt ſo died for all men, that, by his death, truly and undoubtedly all men are freed from all ſin and condemnation, whether they beleeve or not. 2. That by Chriſts death God was reconciled to all mankind: and that he hath truly received into his favour the whole race of mankinde, whether they be Turks, Jews, or Epicures. 3. And that he hath alſo received them to mercy, who before his death were in hell: For Huberus in his 66. Theſe, ſaith, That Chriſt died effectually for them. 4. That remiſſion of ſins is given equally to all.Idem Theſ. 270. Puccius de ffi . pag. 7. Idem l b MS. cap. 24. 5. That the pardon of ſin is generall. 6. That the Reprobates were as well ſaved by Chriſt, as others. 7. That all, and every one by the bounty and univerſall grace of God the Father in Chriſt, are ſaved. 8. That as Chriſt was the Creator, ſo he is the Redeemer of all and every one.

One Egge is not liker to another, then Huberus is to Puccius: they both build upon one foundation, to wit, upon the generall redemption, pardon, and ſalvation by Chriſts death, without any particular faith; from which notwithſtanding Infidels fall away: here is only the difference, that what is covertly and ſophiſtically ſpoken by Huberus, is roundly profeſſed by Puccius; to wit, Pelagianiſme, neceſſarily reſulting thence, (as is ſhewed in Margarita Aurea) that there is no originall ſin, ſeeing that by the power of Chriſts death all men, and every one are borne, as they are men, according to Huberus; as they are redeemed men, according to Puccius: in the ſtate of grace and ſalvation, ſaith he; in the boſome and grace of God, ſaith this, and therefore in the ſtate of bleſſedneſſe, ſo they procure not their owne deſtruction by infidelity. Let the Church, yea, let God judge betweene theſe two, and betweene Oſiander, with what conſcience he can deny, that there is any controverſie about this; to wit, Whether God hath beſtowed his Son upon all the world, that is on all and every man, to be a Saviour, even to the ends of the earth, of all them that embrace him by faith: whereas we do both know, and each the ſame thing from the mouth of Chriſt: But Puccius and Huberus, on the contrary, cry out, That Chriſt is given as a Saviour to all men abſolutely, and hath ſaved all men effectually, whether they beleeve or not. It is well then, that Oſiander fights for us, and refutes his owne brethren himſelfe.

ARTICLE III. Of Chriſts aſcenſion into Heaven.

I. WE beleeve, that properly, and without any trope, Chriſt aſcended from earth into (a) heaven, by a true and locall motion of his body, by his divine power, in the preſence of his Diſciples; and that he is for our ſakes in (b) heaven, untill he returne, to judge the quick and the (c) dead.

Teſtimonies of Scripture.

(a) Acts 1.9, 10, 11. And when he had ſpoken theſe things, while they beheld, he was taken up, and a cloud received him out of their ſight. And while they looked ſtedfaſtly towards heaven, as he went up, behold two men ſtood by them in white apparell, Which alſo ſaid, Ye men of Galilee, Why ſtand ye gazing up into heaven? This ſame Jeſus, which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeene him go into heaven.

(b) Heb. 8.4. If Chriſt we upon earth, he were not a Prieſt.

Heb. 9.24. Chriſt is not entred into a ſanctuary made with hands, &c. but into heaven it ſelfe, that he may appeare in the preſence of God for us.

Col. 3.1. Seeke the things which are above, where Chriſt is ſitting at the right hand of God.

Acts 3.21. The heavens muſt containe Chriſt, untill the time of reſtitution of all things, which God hath ſpoken by the mouth of all his holy Prophets ſince the world began.

(c) Acts 1.11. This ſame Jeſus, which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeene him go into heaven.

Mat. 24.30. Then ſhall appeare the ſigne of the Son of man in heaven, and they ſhall ſee him come in the clouds of heaven, with power nd great glory.

Mat. 25.31. But when the Son of man ſhall come in glory, and all his holy Angels with him, then he ſhall ſit downe upon the throne of his glory.

1 Theſ. 4.16. For the Lord himſelfe ſhall come downe from heaven with a great ſhout, with the voice of an Arch-angel, and with the trumpet of God.

Phil. 3.20. From whence we expect our Saviour, the Lord Jeſus Chriſt.

II. What heaven that is, and what place it is unto which Chriſt aſcended, we will not inquire, but leave it to thoſe that are curious, ſeeing it is written,Iſai. 64.4. 1 Cor. 2.9. Eye hath not ſeene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. Notwithſtanding, we beleeve piouſly, and with the Scripture, that it (a) is a place, not on this (b) earth, nor (c) below, nor every-where: but above, and without this viſible (d) world, the heaven of (e) heavens, the habitation and throne (f) of God, in light (g) inacceſſible, the houſe of (h) our Father, the City of the living (i) God, the Saints native (k) country, where Chriſt is (l) now at the right hand of God interceding (m) for us, and preparing a place (n) for us, from whence we expect he will (o) returne, downeward into the (p) clouds, that he may receive us unto (q) himſelfe.

Teſtimonies of Scripture.

(a) 1 King. 8.30. Heare the ſupplications of thy ſervant, and of thy people Iſrael, which ſhall pray in this place: heare thou from the place of thy habitation, that is, from heaven; heare and ſpare.

John 14.2. In my Fathers houſe are many manſions; if it were not ſo, I would have told you: I go to prepare a place for you.

Phil. 3.20. From whence we expect our Saviour, the Lord Jeſus Chriſt.

(b) Jer. 31.37. Thus ſaith the Lord, If the heavens above can be meaſured, and the foundations of the earth beneath.

(c) Luke 16.26. Beſides all this, betweene us and you there is a great gulfe fixed, ſo that they which would paſſe from hence to you, cannot, neither can they paſſe to us that would come from thence.

(d) Epheſ. 4.10. He that deſcended is he alſo that aſcended far above all heavens that he might fulfill all things.

Heb. 4.14. Having therefore our High-Prieſt Jeſus Chriſt, who hath entred into the heavens.

(e) 1 King. 8.27. The Heaven, and heaven of heavens do not containe thee.

Pſal. 115.16. The heaven is the Lords, but the earth he hath given to the ſons of men.

(f) 1 King. 8.45. Heare from heaven, from the place of thy habitation, their prayers.

1 Tim. 6.15. The King of kings, and Lord of lords inhabits light inacceſsible.

(g) John 14.2. In my Fathers houſe are many manſions: I go to prepare a place for you.

(h) Heb. 11.10. Abraham did looke for a City having a foundation, whoſe builder was God.

(i) Heb. 12.32. You are come to mount Sion, to the City of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels.

(k) Heb. 11.14. For they that ſay ſuch things, declare plainly that they ſeeke a countrey.

(l) Heb. 9.24. Not into the ſanctuary made with hands is Chriſt entred, but into heaven it ſelfe, that he might appeare now for us in the preſence of God.

(m) Rom. 8.34. Who is he that condemneth? It is Chriſt that died yea rather that is riſen againe, who is even at the right hand of God, who alſo maketh interceſſion for us.

(n) John 14.2. I go to prepare a place for you.

(o) Phil. 3.20. For our converſation is in heaven, from whence we looke for the Saviour, the Lord Jeſus Chriſt.

(p) Acts 1.11. This ſame Jeſus, which is taken up from you into heaven, ſhall ſo come in like manner, as ye have ſeene him go into heaven.

1 Theſ. 4.16, 17. The Lord himſelfe ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, and with the trump of God: and the dead in Chriſt ſhall riſe firſt. Then we which are alive and remaine, ſhall be caught up together with them in the clouds, to meet the Lord in the aire: and ſo ſhall we ever be with the Lord.

(q) John 14.3. I will come againe, and will receive you unto my ſelfe, that where I am, there you may be alſo.

John 17.24. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me.

III. Thither, not often, but (a) once; not in his mothers womb, but the fortieth day after his (b) reſurrection; not every-where, but on mount (c) Olivet; not apparently, but by the true motion of (d) his body; not inviſibly, but his Diſciples looking on, and accompanying him with their eyes, not with their feet, he (e) aſcended, and left the (f) world, by a corporall departure entring 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, 〈 in non-Latin alphabet 〉 onera moleſta. as ſtrangers from the Chriſtian faith, concerning heaven, and Chriſts aſcenſion; the moſt of which fopperies, to be ſeene in their books, are ſcarce worthy of Lucian. Surely, pious poſterity will have cauſe enough to groane, and to wonder at the power of errour.

1. They ſay, That the heaven which is above this world, which Brentius ſaith he laughs at, is an old wifes dreame, or a Thalmudicall or Mahumeticall phanſie.

2. That the heaven into which Chriſt aſcended, is not a place, nor above, but is God himſelfe, (becauſe, forſooth, the heaven was incarnate, and died for us) that it is every-where: in which alſo hell it ſelfe is; and in which not only the Saints, but Sathan alſo, and his Angels are found.

3. That Chriſt aſcended often into heaven; inviſibly in the womb of his Mother, where the Word was made fleſh: on the Croſſe, where, giving up the ghoſt, he laid aſide the forme of a ſervant: in his reſurrection from the dead. Laſtly, viſibly, upon mount Olivet.

4. That this laſt Aſcenſion was not a true Aſcenſion into heaven, but a wonderfull lifting up of Chriſts body, even to the clouds; a ſight diſpenſed with, or a viſible vaniſhing.

5. That Chriſt in paſſing to his Father, that is, in his aſcenſion to heaven, did not a haires breadth move his body from the earth.

6. To aſcend to heaven, is to put off infirmity, to paſſe to a heavenly and immortall ſtate; to vaniſh, to be united to God, to ſit at Gods right hand, to be raiſed to high honours.

7. That Chriſt in his Aſcenſion hid himſelfe in a cloud, and, Proteus-like, turned himſelfe into ſhapes; or, as they ſay, he put on a cloudy hood, as the Poets feigne of Venus, Hom. Illiad. 〈 in non-Latin alphabet 〉 . who, when ſhe delivered Paris, hid him in a thick cloud: So Jeremie, Lament. 3.44. Thou haſt oppoſed to thy ſelfe a thick cloud, that the ſpeeth may not paſſe through.

8. We will not omit theſe bitter ſcoffes of the Brentians, that by Mathematicall computation, Chriſt, in regard of the bulke and violent motion of his body upward, hath not as yet perhaps pierced the planeticall Spheres, and arrived unto his Fathers houſe.

9. That there he is walking up and downe, or perhaps laid downe to reſt.

ARTICLE IV. of Chriſts ſitting at the right hand of God.

I. CHriſts ſitting at the right hand of God, is not the aſcenſion it ſelfe into heaven: for they differ, 1. In order of time; for he firſt aſcended, before he ſat downe at Gods right (a) hand. 2. In their forme; Aſcenſion is a locall motion (b) upward, Seſſion is the glorious condition of the perſon (c) aſcending. 3. In their proximate ends; Aſcenſion was performed for the (d) Seſſion, but Seſſion for the (e) Church. 4. In duration; Aſcenſion was done but once, as being a tranſient act; but Seſſion as an immanent act: the Kingdome and glory of Chriſt indure for (f) ever. Laſtly, in their ſubjects; for Aſcenſion belongs alſo to the (g) Saints, but the Seſſion at Gods right hand is the glory of the exalted Mediatour (h) alone.

Teſtimonies of Scripture.

(a) Mark 16.19. After that the Lord had ſpoken to them, he was received up into heaven, and ſits at Gods right hand.

(b) Acts 1.9. Whilſt his Diſciples beheld, he was lifted up.

(c) Heb. 8.1. We have ſuch an High-Prieſt, who is ſet downe at the right hand of the throne of the majeſty in the heavens.

(d) Phil. 2.9. Wherefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jeſus every knee ſhould how.

1 Pet. 3.22. Chriſt at the right hand of God, is gone into heaven.

Heb. 9.24. Chriſt is entred into heaven, that he might appeare in the ſight of God for us.

(e) Epheſ. 4.10. Chriſt hath aſcended far above all heavens, that he might fill all things, &c.

(f) Luke 1.33. Of his Kingdome there ſhall be no end.

1 Cor. 15.25. He muſt reigne till he hath put all his enemies under his feet.

(g) 1 Theſ. 4.17. We ſhall be caught up together with them in the clouds, to meet the Lord in the aire: and ſo ſhall we ever be with the Lord.

(h) Heb. 1.13. To which of the Angels ſaid he at any time, Sit at my right hand.

II. Neither is this ſitting of Chriſt the Incarnation it ſelfe, or the perſonall union of the fleſh with the Word, as ſome giddy heads contend; becauſe, 1. In the Symbole, in which is no tautologie, theſe are diſtinguiſhed. 2. No where in Scripture is the humanity ſaid to ſit at the Word, but to be aſſumed by the (a) Word. 3. The union was made in the womb of the mother, the ſitting is in (b) heaven. 4. The union was in the firſt minute of the conception; but the ſitting began after the (e) aſcenſion. 5. The union is ſimply immutable, the ſitting is in ſome ſort mutable, in reſpect of the externall forme of the Kingdome, which, as the Apoſtle (d) witneſſeth, when death is aboliſhed, ſhall be altogether immediate and without enemy; for now Chriſt, being in the midſt of his enemies, as a Roſe among thornes, reignes by divers media, or governes by divers meanes; but then he ſhall reigne without any medium, or enemy, becauſe God ſhall be all (e) in all.

Teſtimonies of Scripture.

(a) Heb. 2.16. For he did not aſſume the Angels.

John 1.14. The Word was made fleſh.

(bc) Luke 1.31. Thou ſhalt conceive in thy womb, and ſhalt bring forth a Son.

Epheſ. 1.20. God hath placed Chriſt at his right hand in heaven.

(d) 1 Cor. 15.25. He muſt reigne till he hath put all his enemies under his feet; the laſt enemy that ſhall be deſtroyed is death.

(e) Rev. 21.23. Eſay 60.19. The Sun ſhall no more be thy light by day, nor ſhall the brightneſſe of the Moone enlighten thee: but the Lord ſhall be thy everlaſting light.

III. But the full and abſolute glory of Chriſt being exalted in his heavenly Prieſthood and Kingdome, is expreſſed by this phraſe, taken from humane affaires, and applyed to divine: becauſe Kings do moſt honour thoſe whom they place at their right hand; for, by the right hand of God, who is a ſpirit, we cannot underſtand any corporeall member or place: neither doth the ſitting at Gods right hand ſignifie the corporall ſituation of Chriſt; for, except we underſtand this ſpiritually,Tom. 6. contra Scr. Arian. ſaith Auſtine, the Father will be upon the Sons left hand.

IV. And this glory is ſo proper to Chriſt the Mediatour, that it belongs not to the Father, nor to the Holy Ghoſt, much leſſe to any creature; for it was not ſaid to the Father, nor to the Holy Ghoſt, nor to any Angel, Sit at my right hand, Heb. 1.13. untill I make thine enemies thy foot-ſtoole: But of the Son only it is ſaid,1 Cor. 15.25. He muſt reigne untill, &c. Whence it followes, that to ſit at Gods right hand, is not the ſame that Chriſts humane nature, omnipotent, omniſcient, omnipreſent; or laſtly, to be equall with God, or to be God himſelfe, whether he hath obtained that dignity by the perſonall union, or by his aſcending into heaven, or by other cauſe.

V. But albeit this glory of the Mediatour is to us ineffable while we are in this life; yet, if we carefully compare the Apoſtles three places, by which he chiefely deſcribes it, we ſhall in ſome manner conceive it, that it principally conſiſteth in theſe.

Teſtimonies of Scripture, touching Chriſts ſitting at Gods right hand.

Epheſ. 1.20, 21, 22, 23. God raiſed Chriſt from the dead, and ſet him at his own right hand in the heavenly places; Far above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but alſo in that which is to come: And hath put all things under his feet, and gave him to be head over all things to the Church, Which is his body, the fulneſſe of him that ſilleth all in all.

1 Cor. 15.24, 25, 26. Then cometh the end, when he ſhall have delivered up the kingdome to God, even the Father, when he ſhall have put downe all rule, and all authority, and power. For he muſt reigne, till he hath put all his enemies under his feet. The laſt enemy that ſhall be deſtroyed, is death.

Phil. 2.9, 10. Therefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jeſus every knee ſhould bow, of things in heaven, on earth, and under the earth; and that every tongue ſhould confeſſe that Jeſus Chriſt is Lord, to the glory of God the Father.

VI. The glory of Chriſt the Mediatour, doth firſt conſiſt in that high perfection and dignity of the perſon of the Mediatour, even according to that nature which was aſſumed, being adorned with unſpeakeable excellencies of endowents, with happineſſe and majeſty, and with that ſublime exaltation above all principality, power, and dominion, all things being put under his feet, that he might be the Head of the (a) Church, by which the Father governes all things in heaven and (b) earth, the natures remaining whole and unconfuſed, as alſo the properties of nature, in this glory, Which (as Auſtine ſaith) gave to the fleſh to be immortall, but tooke not away the (c) nature.

Teſtimonies of Scripture, and of ſome Ancient Doctors.

(a) Epheſ. 1.20, 21. God placed Chriſt at his right hand in heaven, far above all power, &c.

(b) John 5.22. For the Father judgeth no man, but hath committed all judgement to the Sonne.

Acts 17.31. God will judge the world in righteouſneſſe, by that man whom he hath appointed.

(c) Auguſt. Epiſt. 57. ad Dardanum. Doubt not then, but the man Chriſt Jeſus is now there, from whence he will returne: call to minde, and hold faithfully the Chriſtian Confeſſion; becauſe he is riſen from the dead, hath aſcended into heaven, ſitteth at the right hand of the Father, nor from any other place, but from thence will he come to judge the quick and dead; and ſo he will come (as the Angell witneſſeth) after the ſame manner that he was ſeene to go into heaven; that is, in the ſame forme and ſubſtance: to whom he gave immortality, but tooke not his nature away.

VII. Secondly, it conſiſts in the glorious adminiſtration of his Propheticall, Sacerdotall, and Regall offices; by which, as Mediatour, he declares himſelfe, even in his aſſumed humane nature, that he is appointed Lord and Judge of all (a) things, and that he rules moſt powerfully in heaven and (b) earth, gathering to himſelfe out of the race of mankinde a perpetuall (c) Church, by the holy Ghoſt, and the Word, making interceſſion for (d) her, and defending her by his divine power on (e) earth; untill, having freed her from all moleſtations, and from her enemies, he glorifie her in (f) heaven.

Teſtimonies of Scripture.

(a) Acts 2.36. Therefore, let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus whom ye have crucified, both Lord and Chriſt.

Acts 5.31. God having exalted him at his right hand, hath made him Prince and Saviour, that he might give to Iſrael repentance, and remiſſion of ſinnes. See Act. 17.31. John 5.22.

(b) Pſal. 110.2. Beare thou rule in the midſt of thine enemies.

1 Cor. 15.25. He muſt reigne till he hath put all his enemies under his feet.

(c) Epheſ. 4.11. He gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Doctors.

Rom. 1.17. The Goſpell is the power of God to ſalvation, to every one that beleeves.

Marke 16.21. The Lord did cooperate, and confirmed the word with ſignes following.

(d) Rom. 8.34. Chriſt is at the right hand of God, and maketh interceſsion for us.

Heb. 9.24. Chriſt hath now entred into heaven, that he might appeare before God for us.

1 John 2.1. We have an Advocate with the Father, Jeſus Chriſt the righteous.

(e) Mat. 16.18. The gates of hell ſhall not prevaile againſt her.

John 10.28. I give unto them eternall life, and they ſhall never periſh, neither ſhall any man pluck them out of mine hand.

(f) John 17.24. Father, I will that they whom thou haſt given to me, may be where I am, that they may behold my glory.

VIII. Laſtly, in the perfection of that honour and worſhip due (a) to the Mediatour, gloriouſly reigning even in our humane nature; to wit, that he is acknowledged by Angels, men, and all creatures, and by them is adored and celebrated as their head and Lord; as it is written, And let all the Angels of God worſhip him. Alſo,Pſal. 1.6. Pſal. 97.7. Phil. 2.10. At the Name of Jeſus every knee ſhall bow, of things in heaven, on earth, and under the earth.

Teſtimonies of Scripture.

(a) Acts 9.14. In this place he hath power from the High-Prieſt to binde all that call on thy Name.

1 Cor. 1.2. To all that call upon the Name of our Lord Jeſus Chriſt in any place, &c.

Rev. 5.9. Thou art worthy to receive the booke, and to open the ſeales thereof; becauſe thou haſt beene ſlaine, and haſt redeemed us by thy bloud out of every Tribe, Langue, People, and Nation. See alſo Rev. 4.11. and 8.13. and 19.5, 6, 7.

IX. Therefore theſe, and ſuch like doctrines of the Ubiquitaries, are falſe and prodigious; 1. That Chriſts humanity, preſently in his conception, when the Word was made fleſh, did ſit at the right hand of God. 2. That to ſit at Gods right hand, is nothing elſe, but to be united perſonally to the Son of God, who is the Fathers right hand. 3. That it is all one with his aſcending to heaven. 4. That it is to be made man, and to become God. 5. That it is all one with Chriſts humanity filling heaven and earth, and being every-where.

ARTICLE. V. Of Predeſtination.

I. TO deny in God an eternall predeſtination of mankinde, is to deny God himſelfe, and to give the lye to the holy Scripture; for, as Luther De ſervo arb. cap. 143. ſaith truly, God, being ſpoiled of his power and wiſdome in electing, what will he be elſe, but the Idoll of Fortune, by whoſe power all things are done raſhly or at randome? And, at length, it will come to this, that men are damned and ſaved with the knowledge of God, as who hath not diſcriminated by a certaine election, thoſe that ſhall be ſaved and damned: but, a generall lenity tolerating and hardning being proffered to all, then a correcting and puniſhing mercy, he hath left it to mens choice whether they will be ſaved or damned; he himſelfe, perhaps being gone to feaſt with the Ethiopians, as Homer ſaith. Auſtine in his booke De bono perſever. c. 18. averreth, That no man can diſpute, except he will fall into error, againſt this predeſtination; which, ſaith he, we defend, according to the holy Scripture: and cap. 21. Therefore, it ſavours too much of contention (ſaith he) to contradict predeſtination, or to doubt of it.

II. Therefore, of predeſtination we muſt ſpeake, and be ſilent with the Scripture: for what God will have concealed, muſt not be enquired after; and what he hath revealed muſt not be neglected; leſt in thoſe we be found unlawfully curious, in theſe damnably ungratefull: asl. 1. ad Monimum. p. 8. Ambroſe excellently.

III. Neither (that we may give this caution with Fulgentius) is there any coactive neceſſity of mans will to be expreſſed by the name of 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 I have purpoſed, the Lord of Hoſts hath purpoſed, and who ſhall diſanull?

Iſai. 45.7. Forming peace, and creating evill.

Iſai. 46.11. I have purpoſed, and I will alſo do it.

Ezek. 12.25. I will ſpeake the word, and I will do it.

Malac. 3.6. I am the Lord, and change not.

Rom. 11.29. Of them God cannot repent.

Heb. 6.17. God, willing to ſhew the immutability of his promiſe, confirmed it by an oath.

James 1.17. With the Father of lights there is no change.

(e) Iſai. 6.3. Holy, holy, holy Lord God of Hoſts.

Pſal. 145.17. The Lord is juſt in all his wayes, and holy in all his works.

(f) Epheſ. 1.11. He did all things by the counſell of his will.

Acts 4.28. That they might do whatſoever thine hand, and thy counſell had pre-ordained to be done.

(g) Rom. 8.11. That the purpoſe of God which is according to election might remaine.

Epheſ. 1.11. In him we have obtained an inheritance, being predeſtinated according to his purpoſe, who worketh all things by the counſell of his o ne will.

(h) Epheſ. 1.4. As he hath elected us in himſelfe before the foundations of the world were laid.

(i) Epheſ. 2.5. When we were dead in our ſins, God hath quickened us together with Chriſt.

Rom. 9.21. Hath not the Potter power of the ſame lump, to make one veſſell to honour? &c.

(k) Geneſ. 1. ver. 2, 3. &c.

(l) Tit. 3.5. Not by the juſt works which we have done, but by his mercy he hath ſaved us.

Rom. 9.11.18. The children being yet not borne before they had done good or evill, that the purpoſe of God which is according to election; that is, not of works, but of him that calleth, might ſtand ſure. Therefore he will have mercy on whom he will &c.

Deut. 7.7, 8. Not becauſe of your multitude hath the Lord loved you above all other people, and choſen you; but becauſe the Lord loved you.

(m) Rom. 8.29. Whom he fore-knew, them he predeſtinated, to be conformable to the Image of his Son, that he might be the firſt-borne among many brethren.

(n) Mat. 22.14. Many are called, few choſen.

Epheſ. 1.4. As he hath choſen us in him.

(o) Phil. 4.3. Whoſe names are in the Booke of life.

Dan. 12.1. At that time thy people ſhall eſcape, whoſoever is found written in the Booke of life.

Luke 10.20. Rejoyce that your names are written in heaven.

Rev. 20.12. And another booke was opened, which is the Booke of life.

Rev. 21.27. There ſhall no thing enter into it that defileth, or doth any abomination, or ſpeaketh lyes, but who are written in the Lambs booke of life.

Of the Book of life ſee alſo Exod. 32.32, 33. Pſal. 69.29. and 139.16. Ezek. 13.9. Rev. 17.8. and 20.15.

(p) Epheſ. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.

(q) Acts 13.48. And they beleeved, ſo many as were ordained to life eternall.

(r) Epheſ. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.

(ſ) Rom. 8.30. Whom he predeſtinated, them alſo he called.

(t) Mat. 13.11. To you it is given to know the myſteries of the Kingdome of heaven.

Mat. 11.15. I thanke thee, O Father, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes.

Acts 13.48. And as many as were ordained to life eternall, beleeved.

Epheſ. 1.4. That we might be holy before him in love.

Tit. 1.1. According to the faith of Gods elect.

(u) Rom. 8.30. Whom he called, thoſe alſo he juſtified.

(x) Rom. 8.30. Whom he juſtified, thoſe alſo he glorified.

(y) Mat. 22.14. Few are choſen.

Rom. 11.7. The elect have obtained, the reſt were hardened.

(z) Rev. 20.15. He that was not found written in the Booke of life, was caſt into the burning lake.

Rev. 17.8. Whoſe names are not written in the Book of life, from the foundation of the world.

(aa) Rom. 9.22. He endured with great patience the veſſels of wrath prepared for deſtruction.

Mat. 25.41. Go yee curſed into everlaſting fire, prepared for the Devill and his Angels.

Prov. 16.4. God made all things for himſelfe, and the wicked for the evill day.

Jude 4. and 2 P t. 2.3. Who of old were ordained for this judgement.

(bb) Rom. 9.18. He ſheweth mercy on whom he will, and whom he will he hardeneth.

Pſal. 59.6. Be not mercifull to all the ſins of the wicked.

Jer. 13.14. I will not pity, nor ſpare, nor have mercy, but deſtroy them.

(cc) Pſal. 81.13. I permitted them to the ſtrength of their owne hearts, and they walked in their counſels.

Acts 14.16. God in former ages ſuffered all Nations to walke in their owne wayes.

Rom. 1.24, 26, 28. Therefore God delivered them up to their owne hearts deſires, to uncleanneſſe, that they might defile their bodies one with another.

(dd) Rom. 9.22, 23. What if he, willing to ſhew his anger and make knowne his power, endured with much patience the veſſels of wrath prepared for deſtruction: And that he might make knowne the riches of his glory to the veſſels of mercy, which he hath prepared for glory?

Rom. 9.17. For this very cauſe have I raiſed thee, that I might make knowne my power in thee, and that my Name may be declared through all the earth.

Exod. 9.16. And truly, for this cauſe have I ſet thee up, that I might ſhew my power in thee, &c.

Prov. 16.4. God hath made all things for himſelfe, even the wicked man for the evill day.

(ee) Pſal. 145.7. They will call to minde the multitude of thy goodneſſe, and they will ſpeake of thy righteouſneſſe.

Pſal. 75.8. God is Judge, he lifieth up one, and caſteth downe the other.

VII. Out of theſe teſtimonies of Scripture it is manifeſt, that God, before the foundation of the world, did put this difference betweene men, that he ſayes himſelfe, he ſhews mercy (a) to ſome, and hardeneth (b) others; he illuminateth ſome, and (c) blinds others; he calls ſome to repentance, and calls not others; beſtowes faith on ſome, beſtowes it not on (d) others. Abel was received of God, Cain (e) rejected: Sem retaines the bleſſing of God, Cham is (f) accurſed: Abraham is called out of Ur of the Chaldees, others are (g) forſaken: Iſaac is made heire, Iſmael is (h) ejected: Jacob is loved, Eſau hated: Peter after his fall is received unto (i) grace, Judas is left in deſpaire. In briefe, that will be till the end of the world which Chriſt (k) fore-told, Then two ſhall be in the field, one ſhall be received, the other ſhall be rejected; two ſhall be grinding in the Mill, the one ſhall be received, the other refuſed. Who then will doubt whether God did not decree that from eternity, which in time he will have done? For, with God, the Father of lights, there is no change, Jam. 1.17. See above, Aphoriſ. 5.

VIII. Therefore, it is no leſſe true that there is predeſtination, then that God is God. See Luthers ſaying above, Aphoriſ. 1.

IX. The cauſe why God from eternity, out of loſt mankinde, did predeſtinate ſome to life eternall, to be ſaved in Chriſt, is none other in the counſell of God, then what in time moved him that he ſhould beſtow upon his Elect, according to his revealed word, faith, and life eternall; to wit, his meere good pleaſure, and free-will of electing them in (a) Chriſt, and not their fore-ſeene holineſſe or good (b) works; for they were all ſinners alike, and unapt for good (c) works, unleſſe that God doth operate theſe in them, becauſe he had predeſtinated and (d) elected them before.

Teſtimonies of Scripture.

(a) Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth.

Epheſ. 1.5. Who hath predeſtinated us, whom he hath adopted to be ſons in Chriſt Jeſus to himſelfe, according to the good pleaſure of his will.

Mat. 11.26. Even ſo Father, becauſe it hath pleaſed thee.

(b) 1 John 4.10. In this is love, not that we loved God, but that he loved us.

John 15.16. You have not choſen me, but I have choſen you.

Rom. 9.11. Not of works, but of him that calleth.

Tit. 3.5. Not by the works of righteouſneſſe which we have done, but by his mercy he hath ſaved us.

Epheſ. 1.4. He hath elected us in him, in love.

Deut. 7.7. Not becauſe you were many, hath God above all people loved and choſen you, but becauſe the Lord loved you.

(c) Epheſ. 2.3. We were all the children of wrath, as others were.

Mat. 7.8. An evill tree bringeth not forth good fruit.

(d) 2 Cor. 3.5. Not that we are ſufficient of our ſelves to thinke any thing as of our ſelves, but our ſufficiency is of God. See alſo Epheſ. 1.4. Rom. 8.30.

X. Why God did not chooſe all, or did not forſake all, but ſome onely; and why he choſe us, rather then others; I ſay, Jacob, Peter, and Paul, rather then Eſau, Judas, and Simon Magus, in Gods eternall counſell no other reaſon can be given, then what is revealed in his Word; to wit, why he did not call all in time, or not call; convert, or not convert; to wit, the gracious and juſt pleaſure of his (a) will, and not the fore-ſeene inequality, worthineſſe, or unworthineſſe of men; as if God had fore-ſeene that theſe ſhould be good in themſelves, and others ſhould be wicked; for God ſaw all men equally corrupted, and therefore, in reſpect of worth, he might have juſtly (b) rejected all. S. Paul tells us, that the cauſe of this good will and pleaſure of God, was the manifeſtation of his mercy and (c) wrath: but why that ſeemed good to God thus, and not otherwiſe, it is that unſearchable depth of the wiſdome of God, to be adored by us with the Apoſtle; O the (d) depth! The cauſe may be hid, it cannot be unjuſt, ſaith (e) Auſtine.

Teſtimonies of Scripture, and of the Ancient Fathers.

(a) Mat. 11.25, 26. I thank thee Father, Lord of heaven and earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes: Even ſo, becauſe it pleaſed thee, O Father. See alſo Epheſ. 1.5, 6.

(b) Rom. 9.11. The children being yet unborne, when they had done neither good nor evill, that the purpoſe of God might remaine ſure, according to election; that is, not of works, but of him that calleth.

(c) Rom. 9.22. What if he, being willing to ſhew his wrath, and make knowne his power, hath ſuffered with much gentleneſſe the veſſels of wrath prepared for deſtruction, and to make knowne the riches of his glory towards the veſſels of mercy? &c.

Rom. 9.17. For this cauſe have I raiſed thee, that I might make knowne my power on thee, and that my Name might be declared through all the earth.

Prov. 16.4. God made all for himſelfe, even the wicked for the evill day.

(d) Rom. 11.33. O the deep riches of the wiſdome and knowledge of God! how unſearchable are his judgements, and his wayes paſt finding out!

(e) Auguſt. ad Paul. epiſt. 59. Why ſome belong to predeſtination, ſome do not belong, the cauſe may be occult, it cannot be unjuſt.

XI. But the cauſe why God chooſeth not theſe, as uncleane veſſels ordained to wrath and eternall (a) damnation, is none other, then why now, and for ever, according to Law and Goſpell, he puniſheth and condemneth them: to wit, in regard of God, his moſt juſt anger againſt (b) ſin; in regard of the reprobate, their ſins, malice, and (c) infidelity: for, as God in his juſtice puniſheth none but for (d) ſin; ſo he predeſtinated no man to puniſhment, but for ſin.

Teſtimonies of Scripture.

(a) Prov. 16.4. God hath made all for himſelfe, the wicked alſo for the evill day. See Rom. 9.22. Mat. 25.41. Jude 4.

(b) Pſal. 5.6. He hateth all the workers of iniquity.

(c) Epheſ. 5.6. For theſe things the wrath of God cometh upon the children of diſobedience.

(d) Ezek. 18.4. That ſoule that ſinneth ſhall die.

XII. Therefore, there is no injuſtice in Gods predeſtination, but all things are done graciouſly and juſtly: for, it is an act of grace to pardon the Elect that debt, which he might have juſtly exacted from them; and it is an act of juſtice to require it of the reprobate, which he was not bound to remit unto (a) them; yea, God ſhould be juſt, if he puniſh (b) both, becauſe he found both in the ſame corruption: they then that are condemned cannot pretend, that they have not deſerved puniſhment, nor can they who are juſtified, glory that they have deſerved grace and (c) ſalvation.

Teſtimonies of Scripture, and of Ancient Doctors.

(a) Mat. 20.13, 15. Friend, I do thee no wrong; may not I do with mine own what I pleaſe? Is thine eye evill, becauſe I am good?

Rom. 11.35. Or, who hath firſt given to him, that he might be repaied?

(b) Auguſt. de bono perſeverant. cap. 8. He ſhould be juſt, though he puniſhed both: he who is delivered, hath cauſe to give thanks; he who is condemned, hath no cauſe to complaine.

(c) Ambroſe l. 2. c. 1. De vocat. Gent. Neither is the complaint of the damned man juſt, nor the bragging of the juſtified true, if either the one ſay, that he hath deſerved puniſhment, or the other affirme, that he hath merited grace.

XIII. All things (ſaith Luther) depend upon Gods predeſtination; to wit,In praefat. comment. ad Rom. who are to beleeve, who not; who are to be freed from ſin, who are to be blinded; who are to be condemned, and who juſtified: For, in them who are elected to life, he worketh, by calling them to repentance, faith, juſtice, comfort, (a) glory; in thoſe that are predeſtinated to damnation, he doth not worke, but in them he findeth ſin, infidelity, injuſtice, deſperation and ſhame; in many, notwithſtanding, he worketh moſt juſt (b) induration, and in all eternall deſertion, and rejection from Gods (c) preſence.

Teſtimonies of Scripture.

(a) Rom. 8.29, 30. Whom he fore-knew, he alſo predeſtinated to be conformable to the image of his Son, that he might be the firſt-borne among many brethren. Thoſe whom he predeſtinated, he called; whom he called, them he hath juſtified; whom he juſtified, 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 the effect of Predeſtination, in which God hath preferred (a) us to others, although we neither were better, nor were to be better then others. But if faith, either in part or in whole, ſhould proceed from us, preſently juſtification by faith without workes ſhould brag againſt (b) God. Then ſecondly, that we may be aſſured, that as faith and ſalvation are not from our ſelves, ſo they are not in our power, but are founded upon Gods immutable and eternall predeſtination; and conſequently, that theſe are not uncertaine, but ſure and immutable, howſoever the Divell on the contrary may tempt us: And ſo Luther writes; And truly (ſaith he) this ſtable doctrine and immoveable neceſſitie of predeſtination is very needfull: for wee are ſo feeble of our ſelves,In praef. epiſt. ad Rom. that if wee were in our owne power, few or none of us ſhould be ſaved; for Satan would be too hard for us all. Now, ſeeing this ſtable and moſt certaine determination of God cannot be changed, or ſhaken by any creature, ſurely ſome hope we have that at laſt we ſhall maſter ſin, although yet it rageth in our fleſh.

Teſtimonies of Scripture.

(a) Epheſ. 2.3, 5. We were by nature the ſons of wrath, and dead in our ſins.

1 Cor. 4.7. What haſt thou that thou haſt not received? But if thou haſt received, why boaſtest thou as if thou hadſt not received?

(b) 1 Cor. 1. 29. Leſt any fleſh ſhould glory before him.

Rom. 3.19. For we know, that whatſoever the Law ſaith, it ſaith to them who are under the Law, that every mans mouth may be ſtopped, and that the whole world may be under condemmation.

(c) John 10.28. I give unto my ſheep life eternall, and no man ſhall take them out of mine hand.

Matth. 24.24. If it were poſsible the elect ſhould be ſeduced.

Luke 22.32. I have prayed for thee, that thy faith may not faile.

2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeale: The Lord knoweth who are his.

1 Pet. 1.5. Who are preſerved by the help of Gods power through faith unto ſalvation, which is prepared to be revealed in the latter time.

XIX. Wee reject then the Pelagian inconſiſtent, and ſelfe-deſtroying opinions of Puccius, Huberus, and ſuch like, as ſtrangers from faith and Chriſtian conſolation: 1. That in God there is no purpoſe of election and reprobation. 2. That there is a generall election of all. 3. That Paul, Epheſ. 1.4. generally teacheth all men to be elected in Chriſt, before the foundation of the world, Hub. theſ. 741. 4. That all men were elected in Chriſt, ſince the fall of Adam, Hub. theſ. 1001. 5. That ſome are named elect from the event, becauſe they are better then others: as pure gold is called elect or choice gold; and the aire, from its ſerenity and cleerneſſe, is called pure. 6. That there is, in reſpect of God, no particular election; but in reſpect of men, who apply univerſall grace to themſelves, theſ. 735. which is as much, as if you would ſay, Not God, but we men have choſen our ſelves. 7. That many elect periſh. 8. That there is not with God any certaine number of the elect. 9. That the doctrine of Predeſtination is not to be taught, becauſe it breeds profaneneſſe and deſperation. 10. That if God hath choſen ſome, and not others, by this means he will be accounted unjuſt, cruell, a tyrant, a rejoycer at others evill, envious, the author of ſin and corruption in man. 11. That faith is the cauſe, not the effect of election, that is, that God hath choſen us for our faith.

ARTICLE VI. Of Faith and Perſeverance.

1. WE beleeve, that faith in Chriſt is the gift of (a) God, not a generall gift, and common to (b) all, but a particular effect of Gods (c) predeſtination, which is given to all, and ſolely to the (d) elect, not only in reſpect of its increaſe, but alſo in reſpect of its firſt (e) beginning;De vocat. gentium, l. 1. c. 1. as 'tis truly ſaid by Ambroſe, God is the doner both of the beginning and of the increment of faith. And Luther, in his Preface on the Epiſtle to the Romanes, ſaith, that properly it ariſeth from Gods eternall predeſtination, who ought to beleeve, or not to beleeve: that by theſe meanes our holineſſe may not be in our owne hands, but in the power of God alone.

Teſtimonies of Scripture.

(a) John 6.29. This is the work of God, that you beleeve on him whom he hath ſent.

Galat. 5.22. The fruit of the ſpirit is faith.

Epheſ. 2.8. By grace you are ſaved, through faith.

Phil. 1.29. Becauſe it is freely given to you in the behalfe of Christ, not onely to beleeve in him, but alſo to ſuffer for him.

(b) 2 Theſ. 3.2. Every one hath not faith.

(c) Acts 13.48. So many as were ordained to life eternall, beleeved.

(d) Tit. 1.1. According to the faith of Gods choſen.

Phil. 2.13. It is God that worketh in you both to will and to doe, according to his free pleaſure.

Phil. 1.6. Who hath begun in you a good worke, will perfect it till the day of Jeſus Chriſt.

II. Perſeverance, by which men continue in faith to the end, and without which no man ſhall be ſaved, is ſuch a gift of God, as is aſſuredly given to all the elect, Matth. 24.14.

III. For this God hath (a) promiſed, I will put my feare in their hearts, Jerem. 32.40. De bone perſev. cap. 2. that they ſhall not depart from mee, &c. which, what elſe is it, ſaith (b) Auſtine, but ſuch and ſo great a feare which I will put in their heart, that they ſhall with perſeverance adhere to mee?

IV. And the Saints doe daily begge of God perſeverance in (a) faith,Lead us not into temptation. undoubtedly then they obtaine it of God, according to Chriſts promiſe, John 16.23. Verily, verily, I ſay unto you, whatſoever you aske of the Father in my name, he ſhall give it to you. So Auſtine in the ſame place: Why is perſeverance begged of God, if it be not given by God?

V. They aske then, and they receive of God not onely that grace, that in the end of their life they may have faith; but alſo, that they may perpetually retaine the ſame: which in the Schooles is called, a finall and totall perſeverance.

VI. For, although many times they offend God by grievous falls, and grieve the holy Spirit, they caſt away and loſe many of his gifts, they defile their conſcience, they weaken their faith, and, as much as in them is, break it off, as the examples of David and Peter ſhew; yet they doe not ſo oppoſe God with all their hearts, as to become his enemies, and to loſe his favour for ever, and totally to ſhake off the holy Ghoſt, and utterly to loſe faith: becauſe the ſeed of God (a) remaineth in them, although that powerfull force and ſenſe of Gods gifts doth not at all times ſhew it ſelfe, but doth under the infirmity of the fleſh (as the Sun under a cloud, or fire under aſhes) for awhile lurk, untill God by true repentance ſtirre the ſame up againe, which is done before death, leſt they periſh. Wherefore totally they never fall from the grace of God; but God is ſo angry with them for ſinne, that, notwithſtanding he hates them not, being his ſons, he ſo corrects them, that yet he doth not totally reject (b) them: Even as an earthly father will not preſently thruſt his ſon out of doores when he offends him, much leſſe will he ſhake off his fatherly affection, although he may ſeverely reprove and correct him.

Teſtimonies of Scripture.

(a) John 3.9. Whoſoever is borne of God ſinneth not, becauſe his ſeed is in him; nor can he ſin, becauſe he is borne of God.

(b) Pſal. 37.24. Though he fall, he ſhall not be caſt off: for the Lord helpeth him with his hand.

2 Sam. 7.14, 15. I will be his father, and he ſhall be my ſon; whom when he offendeth, I will viſit with the rod of men, and with the ſtripes of the ſons of men: but my mercy ſhall not depart from him.

VII. With this comfort David erected himſelf when hee fell: Caſt mee not away from thy preſence, and take not thine holy ſpirit from me, Pſal. 51.11. If the righteous man fall, he ſhall not be caſt off, for the Lord puts his hand under him.

VIII. This maine comfort the Saints have in their ſpirituall conflicts, that they know they doe beleeve, and by Gods grace will more and more beleeve, and that their faith ſhall not totally faile them, as to be damned; becauſe by the Goſpel they are taught, that it is ſuſtained by Gods immutable (a) election, and Chriſts moſt effectuall merit and (b) interceſſion, and that it is preſerved by the power of (c) God.

Teſtimonies of Scripture.

(a) Epheſ. 1.4. He hath elected us in Chriſt, before the foundation of the world was laid.

Rom. 8.39. Whom he predeſtinated, theſe he hath called: and whom he hath called, theſe he hath juſtified: whom he juſtified, theſe he hath glorified.

2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeale, The Lord knoweth who are his.

(b) Rom 8.33. Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth: Who ſhall condemn? It is Chriſt that is dead, yea rather, that is riſen againe, who is alſo at the right hand of God, and maketh interceſsion for us.

John 17.15. I deſire that thou ſhouldſt keep them from the evill.

Luke 22.31. Simon, Simon, Sathan hath ſought to winnow thee as wheat, but I have prayed to my Father, that thy faith may not faile.

(c) 1 Pet. 1.5. Who by the help of Gods power are preſerved through faith to ſalvation.

IX. To theſe may be added other expreſs aſſurances out of Scripture of this 〈 in non-Latin alphabet 〉 . fulneſſe of faith: That it is impoſſible for the elect to be (a) ſeduced, for Chriſts ſheep to be taken out of his (b) hands, for the faithfull to be ſeparated from the love of God in (c) Chriſt: That vocation and the gifts of God are without (d) repentance 〈 in non-Latin alphabet 〉 .: That an inheritance incorruptible, undefiled, unfading, is reſerved for us in (e) heaven: That by the power of God through faith we are preſerved to (f) ſalvation: That God is faithfull, who will not ſuffer us to be tempted above our ſtrength, but with the tentation giveth an iſſue, that we may (g) beare it.

Teſtimonies of Scripture.

(a) Matth. 24.24. It is impoſsible for the elect to be ſeduced.

(b) John 10.28. My ſheep ſhall never periſh, nor ſhall any man take them out of mine hand.

(c) Rom. 8.39. Nothing can ſeparate us from the love of God in Chriſt Jeſus our Lord.

(d) Rom. 11.29. Theſe gifts and calling of God are ſuch as are not to be repented of.

(e) 1 Pet. 1.4, 5. Chriſt hath againe begotten us to an inheritance which cannot periſh, nor be defiled, nor wither, reſerved for us in heaven.

(f) Ibid. Who by the help of Gods power are preſerved through faith to ſalvation, which is ready to be revealed in the laſt time.

(g) 1 Corinth. 10.13. God is faithfull, who will not ſuffer you to be tempted above your ſtrength, but will with the temptation alſo make a way to eſcape, that you may be able to beare it.

X. But they who doubt of perſeverance, beleeve not life eternall: yea, they ſlight faith and all hope, ſeeing that is an aſſured confidence of Gods mercie both preſent and to come: this a certain expectation of life eternall, which maketh not aſhamed. Rom. 5.5. Hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts by the holy Ghoſt, which is given to us. Faith is the ſubſtance of things hoped for, the evidence of things not ſeen, Hebr. 11.1. But doubting confoundeth, Jam. 1.6.

XI. Neither is this a doctrine of ſecuritie, except of (a) ſpirituall; for, with the certaintie of perſeverance in the Saints, there remaines alwaies a purpoſe to avoid ſin, or to repent for (b) ſin, God working all this immutably, according to his eternall purpoſe in them, nor withdrawing his mercie utterly from them, leſt they (c) periſh.

Teſtimonies of Scripture.

(a) Rom. 8.38. For I am perſwaded, that neither life, nor death, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor any other creature, can be able to ſeparate us from the love of God in Chriſt Jeſus our Lord.

1 John 5.10. He that beleeveth in the Son of God, hath the witneſſe in himſelfe.

2 Tim. 1.12. I know whom I have beleeved, and I am perſwaded, that he is able to keep what I have committed to him againſt that day.

(b) Rom. 7.15. For what I would doe, I doe not; but what I hate, that I doe: if I doe that which I would not, I conſent to the law, that it is good.

(c) Epheſ. 1.11. In whom we have obtained an inheritance, when we were predeſtinated according to his purpoſe, who doth all things according to the counſell of his will.

2 Sam. 7.14. and Pſal. 89.30. I will keep my mercy for him for ever, and my covenant ſhall ſtand faſt to him.

XII. We reject the opinions of Puccius, Huberus, and others, who have been bred in the ſchoole of Pelagius, as being contrary to this moſt comfortable doctrine: 1. That faith now in the ſtate of grace is naturall, that it is Gods gift common to all; as the Sun by Gods bountie ſhines on the good and bad. 2. That faith hath its increaſe from God, but not its beginning. 3. That it is our work to beleeve, that is, to ſuffer God to help us. 4. That we may doubt of our perſeverance to the end. 5. That the certaintie of Gods gifts, which wee brag of out of the Apoſtle, Rom. 11.29. is vaine. So Huberus, theſ. 777. 6. That the Saints, as ſoon as they ſin mortally, utterly fall off from grace, utterly caſt off the holy Ghoſt, and altogether loſe their faith; and ſo, many of the elect are damned, and periſh.

ARTICLE VII. Of the miniſtery of the Church.

I. COncerning the miniſtery of the Church in the New Teſtament, we beleeve and teach, that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apoſtles, inſtituted by Chriſt, for finiſhing the ſalvation of the (a) elect.

Teſtimonies of Scripture.

(a) Matth. 28.19. Goe and teach all nations, baptiſing them in the Name of the Father Son, and holy Ghoſt.

Mark 16.16. Preach the Gospel to all creatures, he that beleeveth and is baptiſed, ſhall be ſaved, but he that beleeveth not, ſhall be condemned.

Epheſ. 2.20. You are built upon the foundation of the Prophets and Apoſtles.

Epheſ. 4.11. He gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome to be paſtors and doctors.

II. And that it is an effectuall meanes, by which the holy Ghoſt ſtirs up, confirmes, and (a) operates faith and converſion in the hearts of the elect.

Teſtimonies of Scripture.

(a) Rom. 1.16. The Gospel is the power of God to ſalvation, to every one that beleeveth. Rom. 1.17. Faith is by hearing, and hearing by the word of God.

Acts 10.44. While Peter yet ſpake theſe words, the holy Ghoſt fell upon all them that heard this ſpeech.

Acts 16.14. A certaine woman named Lydia, who ſold purple in the city of the Thyatirians, fearing God, did heare us, whoſe heart the Lord opened, that ſhe ſhould heare what was ſaid by Paul.

2 Tim. 3.16, 17. The whole Scripture is inspired by God, and profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe, that the man of God may be perfect, and perfectly furniſhed for every good worke.

III. Yet that internall power and efficacie, by which we are ſanctified, is not the Miniſters, nor is it tied to, or ſhut up with in their words & actions; but it is the holy (a) Ghoſts. The externall miniſtry is (b) mans, which the Spirit of God makes uſe of, for moving the minds and hearts of the elect, when and how he (c) pleaſeth: Not as if he could not doe otherwiſe, but becauſe it pleaſed his divine wiſdome, by the fooliſh preaching of the Croſſe, to ſave ſuch as (d) beleeve.

Teſtimonies of Scripture.

(a) Eſay 43.25. I, I am he that blotteth out thy tranſgreſsions.

John 3.8. The wind bloweth where it liſteth, and thou heareſt the ſound thereof, but thou knoweſt not whence it cometh, or wither it goeth: ſo it is with every one that is born of the ſpirit.

1 Cor. 12.11. All theſe things are done by one and the ſame ſpirit, diſtributing to every one apart as he pleaſeth.

(b) Matth. 3.11. I indeed baptiſe you with water to repentance, but he who cometh after me is ſtronger then I, he will baptiſe you with fire, and with the holy Ghoſt.

John 1.23, 33. I am the voice of him that crieth in the deſart: But he that ſent mee to baptiſe with water, he it is who baptiſeth with the holy Ghoſt.

(c) 1 Cor. 3.5, 6. Who then is Paul, who is Apollo, but ministers by whom you have beleeved, and as God hath given to every man? I plant, Apollo waters, but God giveth the increaſe: Therefore neither is he that planteth any thing, nor he that watereth, but God who giveth the increaſe.

(d) John 3.8. The wind bloweth where it liſteth, and thou heareſt the ſound thereof, but thou knoweſt not whence it cometh, nor whither it goeth, ſo is every one that is borne of the ſpirit.

1 Cor. 12.11. But all theſe things are done by one and the ſame ſpirit, diſtributing to every one apart as he pleaſeth.

1 Cor. 1.21. But after that, in the wiſdome of God, the world by that wiſdome knew not God, it pleaſed God by the fooliſhneſſe of preaching to ſave beleevers.

IV. But theſe Tenents are partly impious, and partly too hyperbolicall: 1. That God immediately doth infuſe faith and converſion: 2. That the miniſterie is a dead letter, but the exerciſe only of the outward man: 3. That the faith which we have by hearing of the word, is not juſtifying, but hiſtoricall onely: 4. That ſaving power is in the voice, and under the voice of the miniſterie; and that Chriſts part is internall, but miniſters partly externall, partly internall.

ARTICLE. VIII. Of the Sacraments in generall.

I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull; for, without this, we cannot know why Baptiſme and the Lords Supper are Sacraments; beſides, it gives a great light to the particular doctrine of each Sacrament, by which we may avoid divers errours, leſt, by giving them too little, we eſteeme them but bare Ceremonies; and by giving them too much, we transforme them into Idols; which will neceſſarily be, if we do not carefully obſerve what Sacraments are, and why inſtituted by God, and what is their uſe and end: for, Eccleſiaſticall ſtories tell us, that the Pope could not eſtabliſh Tranſubſtantiation, untill he had overthrowne the nature, efficacy, and uſe of Sacraments.

II. Sacraments are ſignes of the Covenant, or of the promiſe of (a) grace, inſtituted by God for the confirmation of our (b) faith.

Teſtimonies of Scripture.

(a) Gen. 17.11. And you ſhall circumciſe the fleſh of your fore-skin; and it ſhall be a ſigne of the Covenant betweene me and you.

(b) Rom. 4.11. And he received the ſigne of Circumciſion, the ſeale of righteouſneſſe by faith in his fore-skin.

Sacraments are not onely notes of profeſſion betweene men, as ſome imagine; but they are rather ſignes and teſtimonies of Gods will towards us, by which God moveth the heart to beleeve; as it is in the Apology of the Auguſtan Confeſſion, Tit. De uſu Sacramenti.

III. Sacraments conſiſt of the Element and (a) Word, or of externall ſignes, and the promiſes of ſpirituall grace; which grace in the Word, and in all Sacraments is one; to wit, Chriſt with all his (b) benefits: for there is one Chriſt, yeſterday, to day, and for (c) ever; and there is one communion of Saints, from the beginning of the world to the (d) end, which is that ſpirituall union that is betweene Chriſt and the Saints, and of the Saints among themſelves, to the ſame love by the holy Spirit, in Chriſt as the Head, and in us as his members, in whom he dwels: although this one communion, according to the diverſity of ſignes, is diverſly called and repreſented in diverſe Sacraments.

Teſtimonies of Scripture, and of others.

(a) Apologia Auguſt. Confeſ. Tit. De uſu Sacramenti, &c. Sacraments are ſignes of Gods will towards us, and not only ſignes of men among themſelves: And they define Sacraments rightly in the New Teſtament, to be ſignes of grace. And, becauſe two things are in Sacraments, the Signe and the Word; the Word in the New Teſtament, is the promiſe of the remiſſion of ſins.

(b) Ibidem. The ſame is the effect of the Word and Sacrament; as it is excellently ſaid by Auſtine, The Sacrament is the viſible Word; becauſe the ceremony is received by the eye, and is as it were the picture of the Word, ſignifying the ſame thing that the Word doth; wherefore the effect of both is the ſame.

(c) Heb. 13.8. Jeſus Chriſt, yeſterday, to day, and the ſame for ever.

1 Cor. 8.6. We have one God the Father, of whom are all things, and we in him, and one Lord Jeſus Chriſt, by whom are all things, and we by him.

(d) 1 Cor. 10.4. All did eate the ſame ſpirituall food, and all did drinke the ſame ſpirituall drinke; for they dranke of the ſpirituall Rock which followed them, and that Rock was Chriſt.

1 Cor. 12.13. By one Spirit we are all baptiſed into one body, both Jews and Greeks; and have beene all made to drink into one Spirit.

Epheſ. 1.4, 5. He elected us in him before the foundation of the world was laid: and hath predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.

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IV. The ſpirituall grace, or the thing ſignified, is with the ſignes received in the true uſe of the Sacrament; which is, when, with true faith and converſion to God, the Sacrament is (a) received: for, God ſo inſtituted the Sacraments, that the ſignes, ordained to confirme our faith, ſhould be received out of the hand of the Miniſter; the promiſe annexed to the ſignes, and ſpirituall grace it ſelf promiſed, ſhould be received by faith from (b) God; as the promiſe cannot be received but by faith. Hence the Sacraments are not availeable to thoſe that are without faith and converſion.

Teſtimonies of Scripture, and of others.

(a) John 1.26, 33. I baptiſe you with water, but he ſtandeth in the midſt of you whom yee know not; he it is who baptiſeth with the holy Ghoſt.

1 Cor. 3.6. I have planted, Apollo hath watered; but God gives the increaſe.

(b) Rom. 2.25. But if thou breakeſt the Law, thy circumciſion is become uncircumciſion.

1 Cor. 11.20. When ye come together therefore into one place, this is not to eate the Lords Supper.

Apol. Auguſt. Confeſ. Tit. De uſu Sacram. Therefore, as the promiſe is ineffectuall, if it be not received by faith; ſo the Ceremonie is unprofitable, if faith be not added, which truly aſſureth us, that here remiſſion of ſins is proffered.

V. Here is the true uſe of Sacraments, when the Sacramentall ſignes are received with true faith and (a) repentance, and are directed to that end, for which they were ordained by God.

Teſtimonies of Scripture, and of others.

(a) Mark 16.16. He that beleeveth and is baptiſed, ſhall be ſaved.

Rom. 2.25. Circumciſion indeed availeth, if thou fulfill the Law.

Apol. Auguſt. Confeſ. De Sacram. &c. Therefore, we teach, that in the uſe of the Sacraments faith is required, which may beleeve theſe promiſes, and may receive the things promiſed, which are there offered in the Sacrament: and it is a moſt plaine and firme reaſon, that the promiſe is uſeleſſe, if it be not received by faith.

Idem. De uſu Sacram. And ſuch an uſe of the Sacrament is the worſhip of the New Teſtament, when faith quickneth the affrighted ſoule,

Idem. But that faith acknowledgeth mercy, and this is the principall uſe of the Sacrament.

VI. By reaſon of the Sacramentall ſignification, obſignation, and exhibition of things by ſignes, it comes to paſſe, that oftentimes the ſignes do retaine the names of the things ſignified; which phraſe is called Sacramentall.

Teſtimonies of Scripture, and of others.

Gen. 17.18. This is my Covenant.

Verſe 11. This ſhall be the ſigne of the Covenant betweene me and you.

Exod. 12.11. This is the Lords Paſſeover.

1 Cor. 11.24, 25. This is my Body. This Cup is the New Teſtament in my blood.

Auguſt. Ad Bonifac. Epiſt. 23. If Sacraments had not a certaine ſimilitude of theſe things, of which they are Sacraments, they could not be Sacraments at all; and by reaſon of this ſimilitude, many times they receive the names of the things themſelves.

Idem. Tom. 4. in Levit. quaeſt. 57. The thing which ſignifieth is wont to be called by the name of that thing which it ſignifieth; as it is written, The ſeven ſheaves are ſeven yeares.

VII. We therefore reject theſe truly Sacramentarian errors, which are partly Papiſticall and partly Ubiquitarian: as, 1. That there is no need of the generall doctrine of Sacraments. 2. That Sacraments are not fully, but onely in ſome ſort, defined by the efficient and ſmall cauſe, or by their effects; as the Apology of Exfurt teacheth. 3. That they are not the Seales of the promiſes of grace; nor do they confirme our faith, as the Jeſuits and Anabaptiſts contend. 4. That they containe juſtifying grace in them, as it were the pitchers or veſſels thereof: that they are the inſtruments of juſtification by conferring it. 5. That by their force they conferre juſtifying grace, by the work wrought; as they ſay. 6. That there is not the ſame ſpirituall grace in the Word, and in all the Sacraments, nor the ſame communion of Chriſt. 7. That the old Sacraments were bare ſignes, without the true exhibition of the things themſelves in their true uſe. 8. That the ſpirituall things ſignified, no leſſe then the ſignes ſignifying, are carried in, and diſpenſed by the hands of the Miniſter. 8. That ſpirituall things, are received by the wicked, even without faith. 9. That there are no phraſes figurative and Sacramentall, but all proper in the Sacraments. 10. That there are ſeven, or more Sacraments then the two, of Baptiſm and the Lords Supper, inſtituted by God.

ARTICLE. IX. Of Baptiſme.

I. WE beleeve that Baptiſme is the laver of water in the Word, by which Chriſt cleanſeth his Church, regenerating and renewing it by the holy (a) Ghoſt; that is to ſay, that it is a Sacrament inſtituted by Chriſt, in which God witneſſeth to thoſe that are baptiſed with water, in the Name of the Father, Son, and holy (b) Ghoſt, that he receiveth them into the Covenant of grace through Chriſt, and that he reneweth and cleanſeth them from ſin, by the holy Spirit through his bloud.

Teſtimonies of Scripture.

(a) Epheſ. 5.26. Even as Chriſt loved the Church, and gave himſelfe for her, that he might ſanctifie her, having cleanſed her by the laver of water in the Word.

Tit. 3.5. By his mercy he hath ſaved us, through the laver of regeneration, and renewing of the holy Ghoſt.

(b) Mat. 28.19. Go and teach all Nations, baptizing them, in the Name of the Father, Son, and holy Ghoſt.

Mark 16.16. He that beleeveth and is baptiſed, ſhall be ſaved.

1 Cor. 6.11. You are waſhed, you are ſanctified, you are juſtified, in the Name of the Lord Jeſus.

1 Cor. 12.13. By one Spirit, we are baptiſed into one body.

II. We ſay, that it conſiſteth of the Element, and the (a) Word, according to that vulgar ſaying, Adde to the Word the Element, and it becomes a Sacrament; as if it were a viſible word: and therefore it conſiſteth of a two-fold (b) waſhing; the one external, of water, obvious to the ſenſe; the other internal, of bloud, and of the holy Ghoſt, and of this the Word inſtructs us. The externall ſignifying waſhing, which is a ſigne, is done by the Miniſter, touching the body externally; the internall, which is the thing ſignified, is performed by God, waſhing the ſoule inwardly; for, I (ſaith the Baptiſt) baptiſe you with water; Chriſt baptiſeth you with the holy Ghoſt. And Ambroſe, With water the body is waſhed, by the Spirit the ſoul is cleanſed from ſin.

Teſtimonies of Scripture, and of others.

(a) Auguſtine in Joh. Tract. 8. & de Catechiſ. c. 3.

(b) 1 Pet. 3.21. Baptiſme alſo ſaveth us, not as if by it the filth of the fleſh were done away, but the anſwer of a good conſcience toward God.

(c) John 1.33. He it is who baptiſeth you with the holy Ghoſt.

Epheſ. 5.26. Chriſt ſanctifieth his Church, having purged her through the waſhing of water in the Word.

(d) Ambroſe in Luc. lib. 2. cap. 3.

III. Yet we do not for this make a double Sacrament of Baptiſme, when we name the waſhing of water, and of the Spirit; or externall, and internall: but we ſay, there are two parts of one Baptiſme, that we may diſtinctly teach, what is done by man the Miniſter, and what by God the Authour. Neither did Paul divide the Sacrament of Circumciſion into two, when he diſtinguiſhed the circumciſion of the fleſh, and of the (a) heart; which diſtinction whoſoever takes away, either they leave nothing, or ſurely leſſe to God in the Sacrament, then to the Miniſters; allowing to God onely the internall parts, but to the Miniſters, both externall and internall.

Teſtimonies of Scripture.

(a) Rom. 2.28, 29. For he is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh: But he is a Jew, which is one inwardly, and circumciſion is that of the heart, in the ſpirit, and not in the letter.

IV. In the lawfull uſe of Baptiſme, the internall is ſignified by the externall, and is truly exhibited and ſealed, according to the promiſe, He that beleeveth, and is baptiſed, ſhall be ſaved. As for hypocrites and Infidels, when they are dipt in water, they are not baptiſed by the Spirit, becauſe the holy Ghoſt flies from a counterfeit man, and he dwels not in a body ſubject to ſins;Hom. 5. in Mat. operis imperſ. and therefore, he cannot be the child of God, as Chryſoſtome moſt truly ſaith.

V. Baptiſme then waſheth away ſins, it regenerates, it ſaves, &c. not by any ſecret force annexed or imprinted in the water, nor by the work wrought, but by a Sacramentall phraſe; becauſe there is a neere conjunction of both the waſhings in the lawfull uſe that is attributed to the externall, which is proper to the internall; or, by a Synecdoche, that is given to the whole, which belongs to the part.

VI. Whereas Baptiſme hath ſucceeded Circumciſion, that it might be the Sacrament of initiation in the new Covenant, it ought not to be iterated, although it hath beene unworthily received, or before converſion; becauſe it remaines alwaies ratified to thoſe that are converted, as the promiſe of the Goſpell is, and the Covenant: but to thoſe that repent, it is both ratified, and it is ſaving; and the uſe thereof, before unlawfull, is now made lawfull to them: to which purpoſe Auſtine ſaith, If he that receiveth the Sacrament,Contra Creſcent. l. 2. c. 28. had never received it, is not ſo cut off, but is acknowledged, which of it ſelfe was hurtfull, to him that is amended, will be profitable.

Teſtimonies of Scripture.

Jerem. 3.1. Thou haſt gone a whoring after many lovers, but returne to me, ſaith the Lord.

Ezek. 16.59, 60. I will even deale with thee as thou haſt done, which haſt deſpiſed the oath, in breaking the covenant. Nevertheleſſe, I will remember my covenant with thee in the dayes of thy youth; and I will eſtabliſh unto thee an everlaſting covenant.

VII. The Church ſhould conferre Baptiſme, as Chriſt hath commanded, upon all that are in yeares, profeſſing the faith of Chriſt, and (a) repentance; and upon Infants alſo borne in the Church, or who with their parents are come into the Church; becauſe, to theſe alſo the promiſe and covenant (b) appertaine, and theſe are to be brought to (c) Chriſt: which ſhould be done by the ordinary Miniſters, not by women, or other perſons, having no calling to the Miniſteriall (d) function, the adminiſtration of which is a part of the (e) Sacrament.

Teſtimonies of Scripture, and of others.

(a) Mat. 28.19. Teach all Nations, baptiſing them.

(b) Mark. 16.16. He that beleeveth, and is baptiſed, &c.

Gen. 17.7. I will be thy God, and the God of thy ſeed.

Acts 2.38, 39. Repent, and be baptiſed every one of you, in the Name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall receive the gift of the holy Ghoſt. For the promiſe is unto you, and to your children, and to all that are a far off, even as many as the Lord our God ſhall call.

(c) Mat. 19.14. Suffer theſe little ones, and forbid them not to come to me, for to ſuch belongs the kingdome of heaven.

(d) Mat. 28.19. Mark 16.16.

(e) Concil. Carthag. 4. Canon. 100. Let not a woman preſume to baptiſe; for that addition, Except neceſſity urge, is not in the Canon of the Councell, but is foiſted in by the Pope (Decret. diſt. 4. de conſecr. C. Mulier.) againſt the meaning both of the Councell, and the command of Chriſt, which cannot, without ſin, be violated, except ſome other ſpeciall command from God ſhould be given.

VIII. Theſe contrary doctrines we impugne, 1. That Baptiſme is no ſigne of grace, but onely a badge or marke, by which Chriſtians are diſcerned, tying them to faith, and to the Croſſe. 2. That water and the Word, are not the eſſentiall parts of Baptiſme; but water, and the perſon of the holy Ghoſt included in the Word. 3. That there is annexed and affixed a ſecret vertue, which confers upon the baptiſed the grace of the holy Ghoſt. 4. That the holy Spirit, with his effects, are tied to Baptiſme. 5. That the effects of the holy Spirit, and of Baptiſme, are alike or equall. 6. That baptiſed Hypocrites and Infidels, as Judas, and Simon Magus, &c. are regenerated in Baptiſme by the holy Ghoſt, no leſſe then the faithfull. 7. That Miniſters baptiſe not onely with water, but alſo with the holy Ghoſt; and ſo they do more in baptiſme then Chriſt himſelfe did. 8. That the Infants of the Church are not to be baptiſed: that the baptiſed are to be re-baptiſed. 9. That the Infants of the Church, before Baptiſme, are ſpiritually poſſeſſed by Satan, and therefore are to be exorciſed with certaine words and croſſings. 10. That the children of the Church, before Baptiſme, do no more belong to the Covenant of God, then the children of Turks; and that there is no difference at all betweene Turkiſh and Chriſtian children. 11. That in caſe of neceſſity, Mid-wives, or any other that have no calling, do duely baptiſe.

ARTICLE. X. Of the Lords Supper.

I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Chriſt, which is by taking the bread broken, and the cup being (a) bleſſed, in memorie of Chriſts death till he (b) come; that is to ſay, that it 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, 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 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 its 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 Old, He is miniſter of God to thee for good. Rom. 13.4.

IX. In that ſaying of Luke 22.25. Chriſt doth not debarre ſuch kings from the Church; but he onely forbids the Apoſtles and Miniſters of the Church to meddle with riotouſneſſe, preheminence, and civill dominion. But Paul, Gal. 6.15. doth not ſpeak of the externall habit of Chriſtians: of whom ſome were circumciſed, as the faithfull Jewes; and ſome were uncircumciſed, as the Chriſtians, who had been Gentiles. To which ſaying anſwereth that Galat. 3.28. There is neither Jew nor Greeke, there is neither bond nor free, there is neither male nor female: Which words, if they underſtand literally, ſurely they muſt alſo be ſeparated from Chriſt, ſeeing they are either ſervants or free, either males or females. The ſenſe then of the Apoſtle is this, That the outward differences of men doe nothing hinder or promote eternall ſalvation; and that onely the new creature in Chriſt Jeſus is neceſſary to ſalvation.

X. Laſtly, by that ſaying of Mat. 5.39. Chriſt doth not take away puniſhments due to the wicked, but only private revenge: for otherwiſe no Chriſtian, neither father, nor mother, nor ſchool-maſters, nor any miniſter of the Church, could be ſuffered: the dutie of all which is, to reſiſt evill and wicked men, and to maintain diſcipline, every one in his place; without which an horrible ataxie and confuſion would enſue; too much libertie would be brought in, and at length would follow the ſubverſion both of humane ſocietie, and of the Church it ſelfe. Surely, Chriſt and his Apoſtles did very often reſiſt evill. Neither doe wee reade any where in the Scripture, that they, who were appointed for politicall functions, did (after their converſion to Chriſtianitie) deſert their province or calling, or that ever they were commanded to forſake it. So that Ruler, in the fourth of John, ver. 33. beleeved himſelfe, and all his houſe. Sergius Paulus the Deputie, Act. 13.12. beleeved. So the Keeper of the priſon, Act. 16.33. was baptiſed, he and all his houſhold.

XI. Concerning the divers formes of Common-wealths, which of them is beſt, let Politicians diſpute. In the Scripture we reade of Ceſars, Kings, Princes, Governours, Preſidents, Pretors, Conſuls, Captaines, Dukes, and in a word, both of inferiour and ſuperiour Magiſtrates. Of whom is this generall ſaying of Paul the Apoſtle, There is no power but of God. Rom. 13.1. 1 Pet. 2.13, 14, 17. The powers that be, are ordained of God. And of S. Peter, Submit your ſelves to every ordinance of man for the Lords ſake, whether it be to the King, as ſupreme; or unto Governours, as being ſent by him. Alſo, Feare God. Honour the King. Where we may note, that when the Magiſtrates office, by Peter, is called an humane ordinance; this is not repugnant to Paul, who calls it, a divine ordinance. For, God only ordained the Magiſtrate; but as for the forms of Common-weathls, and their diſtinct degrees, to wit, that in them ſhould be Emperours, Kings, Princes, ſuperiours, inferiours, this depends from humane ordination and politicall ſanction; yet all are alike governed by God: therefore wee muſt be ſubject to humane ordinance for the Lords ſake, ſaith S. Peter.

XII. Of the right of Magiſtrates, thus ſaith Paul, For this cauſe pay you tribute alſo: for they are Gods ministers, Rom. 13.6, 7. attending continually upon this very thing: Render therefore to all their dues, tribute to whom tribute is due, cuſtome to whom cuſtome, feare to whom feare, honour to whom honour. Againe, Give to Ceſar what is Ceſars. Whence we gather, that the right of Magiſtrates conſiſteth of three things: Firſt, that hee may be knowne as the miniſter of God; to whom therefore honour and reverence is due, becauſe hee is in ſtead of God: for this cauſe (as it ſaid) Magiſtrates are called gods. Secondly, that for the authoritie of ſo great a function, they ſhould be reverenced, honoured, and feared by their ſubjects, no leſſe then parents are by their children: for, Magiſtrates ſhould be to ſubjects in ſtead of parents. Thirdly, that cuſtomes and tributes, due to Magiſtrates, ſhould be paid them, that out of them they may be able to ſuſtaine the heavie burthen of their function, preſerve their lives and dignitie, and exerciſe their bountie towards others: Yet the Magiſtrate muſt be as far from riotouſneſſe, as the ſubjects themſelves, as it is in Jer. 22.14, 15. and every-where elſe in Scripture.

XIII. God hath furniſhed the Magiſtrate with chiefe power, that hee may command ſome, and may governe others; and uſe the ſword alſo, if need require, againſt the diſobedient, and maintaine and defend his owne authoritie: For ſo it is written,Dan. 4.22. The moſt High ruleth in the kingdome of men, and giveth it to whomſoever hee will Againe, The princes of the Gentiles exerciſe dominion over them, Mat. 20.25. and they that are great exerciſe authority upon them. Againe,Rom. 13.4. He beareth not the ſword in vaine.

XIV. God alſo for this cauſe laid upon the magiſtrate this carefull and troubleſome burthen, that he might urge, promote, and preſerve among men the obedience due to Gods Law; chiefly among Chriſtians: For firſt, hee ought entirely to maintaine the honour and worſhip of God, according to the preſcript of the firſt Table, and to propagate pietie, with the true worſhip of God amongſt his ſubjects, according to Gods will and word: For ſo God commanded Joſuah, Joſ. 1.8. This book of the law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayeſt obſerve to doe according to all that is written therein. So Paul, Rom. 13.4. He is the minister of God to thee for good. Now, the chiefe happineſſe of ſubjects conſiſteth in true religion, and the true worſhip of God.

XV. Againe, the office of the Magiſtrate is to maintaine right and juſtice, and to preſerve honeſtie, peace, and concord; to love the good, to afright and puniſh the wicked; to maintaine and defend their ſubjects and territories, even with the ſword, againſt domeſtick and forraigne enemies: As it is written,Jer. 22.3. Pſal. 82.3. Thus ſaith the Lord, Execute ye judgement and righteouſneſſe, and deliver the ſpoiled out of the hand of the oppreſſour: and doe no wrong, doe no violence to the ſtranger, the fatherleſſe, nor the widow, neither ſhed innocent bloud in this place. Againe, Magiſtrates are not a terrour to good workes, but to the evill. Wilt thou then not be afraid of the power? doe that which is good; but if thou doe that which is evill, be afraid: for he beareth not the ſword in vaine: for he is the miniſter of God, a revenger to execute wrath upon him that doth evill.

XVI. Both offices of the Magiſtrate are uſually impugned by Pontificians, Anabaptiſts, and other fanaticall perſons.

XVII. In Popery the Pontificians confeſſe,Bellarm l. 4. de Laicis. c. 17, 18. that the Magiſtrate ought not only to have a care of the civill government, and to promote the publick peace; but alſo by all meanes to defend Gods worſhip, as it is adminiſtred by the Prieſts in Popery, and to exterminate all other religions, which they condemne: but they will not permit the civill Magiſtrate to enquire into their religion and worſhip, to wit, whether it be true or falſe; conſonant to holy writ, or not: whether Prieſts and Clergie-men live godly, or profanely: whether Churches and Schooles be well provided for: And laſtly, whether they can by right challenge to themſelves eccleſiaſticall juriſdiction, and ſuch like.

XVIII. But this right of governing Churches and Schooles, the holy Scripture in plaine termes attributes to the civill Magiſtrate: for, as he is bound with all diligence to procure, that the civill good, that is, juſtice and equitie, be lawfully adminiſtred, according to the lawes of every province, by men skilfull in the law, and politicall prudence, within the courts and places of Judicature: even ſo his care ſhould not be leſſe, but rather more, that the divine law, which is the good of ſouls; that is, true religion and piety, be taught by Divines, holy, religious, learned & honeſt men in Schools and Churches, to their ſubjects, for their ſoules health, according to the law and teſtimony, as the Scripture commands.Iſa. 8.20. Deut. 17.18. This was enjoyned by God to Moſes & Joſuah. This is confirmed by the example of many worthy Princes: as David, Solomon, Jehoſaphat, Ezechia, Joſia, and others, who carefully promoted the worſhip of God, reproved grievouſly wicked & diſordered Prieſts. 〈 in non-Latin alphabet 〉 . So Paul ſpeaks to the Chriſtian Romans, He is the miniſter of God for thy good. Where he underſtands every kind of good, as well civill and earthly, as eccleſiaſticall & ſpirituall, otherwiſe the Magiſtracie were no more advantageous to a Chriſtian, then to a Pagan. And ſurely, it is to be lamented, that the Heathens heretofore in this point were of a better mind, who, by unanimous conſent, committed to their Kings the care of religion, and of the worſhip of their gods, being perſwaded thereto both by the law of nature, and of nations; for they held this to be the proper office of the civill Magiſtrate, to governe their ſubjects civilly, that is, to ſeaſon them with all kind of vertue, eſpecially with militarie fortitude, and ſuch like.

XIX. The Anabaptiſts alſo and Enthuſiaſts doe admit and grant, that the Magiſtrates office is not onely to be converſant in the Courts of Judicature, to adminiſter juſtice; but to puniſh evill, both in time of peace and war, with the ſword: but they will not have Chriſtians to do this, or to have any power to doe it; becauſe Chriſt ſaid to his diſciples,Mat. 5.38. Mat. 26.15. Reſiſt not evill. Neither did he give the ſword to them, but inhibited it to them in theſe words, He that taketh the ſword, ſhall periſh with the ſword. The ſame alſo ſay, That the New Teſtament doth not exhort us to ſhed bloud, but to love one another. Such phantomes they have out of the Schooles of the Manichees, that they may remove from the Common-wealth of Chriſtians all Magiſtracie.

XX. To them we oppoſe the Apoſtles doctrine:Rom. 13.1, 4. All power is from God; and he is the miniſter of God. What? hath God ordained any thing, which either lawfully may not, or cannot be performed? Shall a Heathen ſerve God better then a Chriſtian? Away then with theſe weak ſimple men, 〈 in non-Latin alphabet 〉 . and their fooleries: Yet let them be tolerated ſo long as they trouble not the Church, or deny not that obedience and honour which is due to the Magiſtrate; of which matter, in the Imperiall Conſtitutions there is a provident caveat made. Of that ſaying, Matth. 5.39. we have already ſaid in the tenth Aphoriſme. In Matth. 26.52. Chriſt hath prohibited his diſciples, and other private men, to meddle with the ſword, becauſe it is not due to Apoſtles, Biſhops, Miniſters, and other ſubjects: but God hath taken the ſword from Ceſar, to whom before he gave it; but rather committed it to him: for, he ſaid, Give to Ceſar what is Ceſars. And by the Apoſtle, Hee is the miniſter of God; nor doth he carry the ſword in vaine. It is alſo true, that the New Teſtament perſwades charitie, not bloud-ſhedding, in regard of eccleſiaſticall and civill ſocietie. Sometimes notwithſtanding he commands to draw the ſword againſt domeſtick and forraigne enemies, for preſervation of the Common-wealth, of the Church, and of common tranquillitie and peace. For, God hath commanded expreſly, even in the New Teſtament, ſuch a revenge: and therefore obedience is a part of divine worſhip. Such a revenge alſo tends to the defence of the godly, and therefore it is not contrarie, but conſentaneous to Charitie.

XXI. But the ſame men reply, That in the New Teſtament it cannot be proved, neither by teſtimonies nor examples, that Chriſtians ought to make war. Wee anſwer: Firſt, the New Teſtament doth no waies take away the defence of ſubjects, which ſometimes cannot be procured by the Magiſtrate, but by force of armes. Secondly, the Apoſtles have writ nothing concerning wars, becauſe they were not ſent to ſet up a new forme of Common-wealth in the world; but that in the ancient civill government of every place, (where they left to every one their owne priviledges and rights, as it appeares by Paul, Rom. 13. and elſe-where) they ſhould gather together a new Church to Chriſt. Thirdly, John Baptiſt, Chriſts forerunner, being asked by the ſouldiers what they ſhould doe, did not anſwer thus: Leave off your warring;Luke 3.14. but, Doe violence to no man, neither accuſe any falſly, and be content with your wages. But theſe wages were paid to ſouldiers in the wars; therefore John did not prohibite war. 'Tis falſe then, that in the New Teſtament neither teſtimonies nor examples are found, in which war is mentioned.

XXII. Wee will not now diſpute upon what cauſes, or how lawfully war may be waged. Let Chriſtian Princes and Magiſtrates propoſe this to themſelves, and think, that no lawfull war can be performed, but for the recovering of peace; and, that this is the nature of war, that it brings with it much miſchiefe. Neither can any war be ſo juſt, but that there is much injuſtice mingled with it: So that it is farre better to fling away Armes, to avoid unneceſſary warres, and not to undertake a juſt warre, untill firſt all meanes be tried, to recover peace without it; not onely, becauſe the Poet ſaith,Sil. Ital. l. 11. ſub. fin. Rom. 12.18. That peace is the beſt of all things that ever was beſtowed upon man, and that one peace is to be preferred to innumerable triumphs: but much rather, becauſe the Word of God ſaith, If it be poſſible, as much as lyeth in you, have peace with all men.

XXIII. Secondly, as for the Lawes to which the Chriſtian Magiſtrate is tied in his government, the Ancients ſaid well, that Laws were the ſoule of the Common-wealth; and that the Magiſtrate is a living Law: for, as no State can ſubſiſt without Laws, ſo Laws can have no force without the Magiſtrate. But now, we make no inquiry of the Laws in generall, what, of how many kinds, and which be beſt; but rather, what theſe Laws ſhould be, according to which the Magiſtrate ought to governe a Common-wealth.

XXIV. Which queſtion ought not to be accounted ſuperfluous, becauſe, many have beene ſo ignorant, that they have not doubted to aſſever, that Chriſtians ought in all things to be ſubject to the Laws of Moſes, then which no better judiciall Laws can be made, ſeeing God himſelfe did preſcribe them to the Iſraelites: which prepoſterous opinion made great ſtirs in the Church and Common-wealth, at that time, when there were ſuch tumults in Munſter.

XXV. We muſt know then, that there is not a better Law, nor more excellent, then the Law of God himſelfe, which is juſtly preferred to all others; but with this difference, that it be done, according to Gods will and minde revealed in his Word: This difference is taken from the three-fold end and ſcope of Moſes Law.

For one end conſiders the manners, vertues, and vices of all men promiſcuouſly; which, by the law of Nature, to every man are either commanded or prohibited; and ſo God would have his Law, contained in the Decalogue, to be obſerved by all men.

The other end and ſcope of the Moſaicall Law, was to governe the Leviticall Prieſt-hood, by certaine rites and ceremonies, which were types of Chriſts Prieſthood. Theſe Laws of Aarons Prieſt-hood, God would have to continue and flouriſh, no longer then till the exhibition of Chriſt, and then to be abrogated. He that will go about to introduce into the New Teſtament theſe legall Ceremonies, he muſt needs both introduce Judaiſme, and withall deny, that Chriſt is yet come in the fleſh.

The third ſcope and end of the Law reſpects the Judaicall politie; in which God would diſcriminate the Iſraelites from all other people, by certaine Laws; becauſe, Meſſiah, the Saviour of the world, was to be borne of the Tribe of Judah: this Law God would have to continue, ſo long as the difference of people was obſerved; but when Chriſt was borne, this difference ceaſed, and of two people he made one;Mark 16.16. to wit, Chriſtians, of Jews and Gentiles, as Paul witneſſeth, Epheſ. 2.14. Therefore Chriſt commanded his Diſciples and Apoſtles, that they ſhould preach the Goſpell, not to one people alone, but to all people through the whole world. If any then would obtrude upon Chriſtians this Civill Law, as abſolutely neceſſary; what elſe, I pray did he do, then deny Chriſt to be yet come in the fleſh, for the redemption of his people?

XXVI. Hence it appeares, that the Ceremoniall and Judiciall Law of God, was heretofore to the Jews an excellent Law, till Chriſt came; but both theſe, God ſo appointing it, at this day are abrogated by Chriſt; ſo that the Jews themſelves, at this time, neither will, nor can keepe either of them. Therefore, all people that have among them the Church of Chriſt, have this liberty granted them, that they may rule their Common-wealths by their owne uſuall and poſitive Laws. As for the Morall Law, which is the expreſſe image of the law of Nature, 〈 in non-Latin alphabet 〉 . and of common equity, God hath not aboliſhed it; but it tyes all men by Gods own preſcription, both Jews, Gentiles, and Chriſtians, to the obſervation thereof.

XXVII. The ſumme of all this is, 1. That it is the duty of a Chriſtian Prince and Magiſtrate, to rule their ſubjects according to the Morall Law of God, ſet downe in the two Tables of the Decalogue, as the onely and ſureſt rule of equity and juſtice, from which rule they are not to depart a haires breadth in the government of their States.

2. Seeing that Civill cauſes, or pleadings (without which, humane ſociety cannot ſubſiſt) concerning Judicature, Offices, buying and ſelling, and other contracts; alſo, concerning Inheritances, Fines, and puniſhments, and ſuch like Statutes, are not expreſſed, or commanded in Gods Law, but are left free to the Chriſtian Magiſtrate, to be determined by his arbitrement: therefore, theſe particular Laws may be enacted and proclaimed, according to the cuſtome and priviledges of each Religion, Province, People, or City, by any godly Magiſtrate; yet having regard ſtill to common and naturall equity. But, among all Civill Laws of all other people, thoſe were alwaies accounted moſt juſt, as being moſt conſonant to the Law of God and of Nature, which of old were enacted by the Romans; which Chriſtian Emperours, Kings, Princes, and ſubjects have every-where retained and approved: even Paul the Apoſtle alſo, when as yet he converſed with the Jews, did willingly ſubmit himſelfe to theſe ſame Lawes, and in the Acts did often appeale to them;Acts 22.28. & 25.10, 12. 1 Pet. 2.13.17. I (ſaith he) am a Romane Citizen borne: and, I ſtand here at Ceſars Tribunall, where I muſt be judged. I appeale to Ceſar. Petor alſo the Apoſtle, exhorts Chriſtians, to ſubject themſelves to the Romane Lawes, and to obey them: he therefore approves of the Romane Republique and of their Civill Laws, which he would have to be obſerved by the Chriſtian Civill Magiſtrate.

3. When, laſtly, Judiciall Lawes are neither expreſſed in the Morall Law of God, but are left to the arbitrement of Chriſtian Princes, and their ſubjects; neither in the written Laws of the Romanes, (which are approved, for the moſt part, by Chriſtian Common-wealths) are all caſes of every People, Nation, place, City, expreſly comprehended, neither are municipall Laws, Cuſtomes, and particular Conſtitutions repealed; Princes, and Chriſtian Magiſtrates ſhould carefully provide, that adiaphorous, or things indifferent, which by God have beene neither commanded nor prohibited, (for ought we reade) may be determined: For example, Whether there is need of ſuch and ſuch Offices? Whether a greater or leſſer Tribute or Subſidie is to be impoſed on the people? Whether Subjects ſhould beare Armes? and ſuch like; which are called poſitive Laws by the Lawyers: that they may be conſentaneous, both to the law of Nature, and to the Law of God, being enacted for promoting the publique good; and therefore, to be obſerved carefully by the ſubjects; nor to be ſlighted, without wronging the conſcience; as it is written, We muſt be ſubject, not onely for wrath, but alſo for conſcience.

XXVIII. The office and right of Subjects conſiſteth in three things. 1. That they afford due reverence and honour to the Magiſtrate; to wit, for that dignity which he hath received from God. This honour is not properly in externall geſture; given to the Magiſtrate, whom wicked men alſo do thus reverence, accounting Magiſtrates neceſſary evils; but the Magiſtrate is duely and chieflly honoured, when the ſubjects acknowledge Gods Ordinance in him, that he is Gods Vicegerent and Miniſter, to whom God himſelfe hath delivered his owne power, to rule ſubjects according to Gods will. From hence depend reverence and love, feare alſo, and obedience due to the Magiſtrate; which honour God hath commanded in his Law; Honour thy Father, Exod. 20.12. and Mother: for the Magiſtrate is the Father of the people, as the Egyptians teſtified by their acclamations to Joſeph, Gen. 41.43. and the Wiſeman ſaith,Prov. 11.1. Rom. 13. 1 Pet. 2.17. My ſon, feare God, and the King: And Paul, Give feare to whom feare is due, and honour to whom honour appertaineth: And Peter, Feare God, Honour the King.

XXIX. To this honour ſucceedeth ſubjection; to wit, that godly ſubjects yeeld to their Magiſtrate, in all juſt things, obedience in the Lord: which obedience conſiſteth in three things: 1. That ſubjects obey all the precepts, and commands of the Magiſtrate. 2. That they pay them their due Tributes and Cuſtomes. 3. That they beare the Civill burthens without murmuring: ſuch as conduce to the preſervation of the State, and defence of the Countrey. Of theſe Paul ſpeaketh,Tit. 1.3. Put them in minde, that they ſubmit themſelves to Principalities and powers: that they may be obedient, that they may be prepared for every good orke: And,Rom. 13.1. Let every ſoule be ſubject to the higher powers. Where we muſt note, that he ſaith, to the higher powers; for, ſubjects are not ſubject to a foreigne and ſtrange Magiſtrate, but to their owne; as the Magiſtrate is to command his owne ſubjects, and not ſtrangers or foreigners.

XXX. The Apoſtles reaſons, by which he commendeth this ſubjection to ſubjects, are chiefly ſix: The firſt is taken from Gods command. God ſo ordained, that Magiſtrates ſhould rule their ſubjects, and ſubjects ſhould obey their Magiſtrates; but it is not lawfull to reſiſt Gods Ordinance. 2. From the contrary wicked and pernicious effect. It is moſt unjuſt, that the creature ſhould reſiſt the Creator: but, to reſiſt the Migiſtrate, is to reſiſt God; for, he is ordained to be Gods Miniſter and Vicegerent. 3. From an effect alſo pernicious. The diſobedience and contempt of the Magiſtrate, brings revenge and puniſhment, for the Magiſtrate ſhould be a terrour to the wicked; but, it is a fooliſh thing for a man, to caſt himſelfe raſhly upon puniſhment. 4. From a profitable effect. For, it is praiſe-worthy to obey the Lawes, and the Magiſtrate; for, he is given to the ſubjects for their good. 〈 in non-Latin alphabet 〉 . 5. From the impulſive antecedent cauſe, and the end thereof. If the diſobedient feare not the puniſhment of the Magiſtrate, yet they ought to keepe their conſcience inviolated, which, by their diſobedience, they wrong ſhamefully, and provoke Gods anger againſt them, both temporall, and eternall. 6. From the adjuncts. To whom tribute is due, to him obedience cannot be denied: the ſubjects then paying rightly tribute to their Magiſtrates, they ought alſo to performe due obedience. By theſe arguments of Paul, the Subjects, through all Churches and Common-wealths, ſhould by all meanes be driven to yeeld due obedience to the Magiſtrate.

XXXI. There is alſo required in Subjects forbearance, in bearing with the blemiſhes and infirmities of the Magiſtrates; as likewiſe, they ought to pray to God for them: for, becauſe the burthen of the Magiſtrate is no leſſe dangerous then laborious, under which oftentimes they faint, and are forced to indure much extremity, ſo that ſometimes they have ſcarce time or place to breathe in; therefore, it is no wonder, if many times he is carried away with humane affections; to wit, with pride, ambition, intemperance, pleaſures, ſloth, forgetfulneſſe, ſecurity, anger, fury, and ſuch like paſſions; to which, ſo much the more then other men they uſe to be obnoxious, by how much more they are urged and aſſaulted with moleſtations more then other men. It will be then the duty of pious Subjects, to beare patiently with theſe infirmities; no leſſe then children ſhould patiently indure the blemiſhes of their Parents. Beſides, they ought to beſeech God for their ſafety and proſperity, as the Apoſtle preſcribes; I exhort, above all things, that interceſſion, prayer, and ſupplication be made for all men; for Kings, and all that be in authority, that we may live a peaceable and quiet life, in all godlineſſe and honeſty, for this is good and acceptable in the ſight of God our Saviour.

XXXII. In the ſaying of Paul, which we alledged a little above, three queſtions uſe to be moved, to which we will briefly and ſuccinctly anſwer: The firſt is on the Subjects part; Whether the Pope Biſhops, and other Clergy-men, are contained alſo under the name of higher Powers. The ſecond, as alſo the third are of the Magiſtrates part; Whether wicked Magiſtrates, as were Nero and Caligula or ſuch as are given to Idolatry, be worthy of honour: Alſo, Whether obedience is to be given to that Magiſtrate, who oppreſſeth his Subjects with divers wrongs and burthens, and ſo becomes a Tyrant, commanding, oftentimes that which is repugnant to good manners, and honeſty, againſt God and his Word.

XXXIII. To the firſt queſtion it is thus anſwered, Though Biſhops, Miniſters, and Paſtors, in reſpect of their Doctrine and Function, immediately are ſubject to God; yet, notwithſtanding, in reſpect of the Calling it ſelfe; to wit, the Eccleſiaſticall Miniſtery, and their diligence in performing of it: yea, much more in reſpect of their ſtrength and life, the government of their families and poſſeſſions, by the generall command of the Apoſtle, they are no leſſe ſubject to the Magiſtrate, to his power and juriſdiction, then all other Chriſtians. Hence we reade in the Old Teſtament, that the Prieſts and Levites in their Office, depended on the Kings beck and pleaſure, and did all things accordingly; as we ſee in the hiſtory of David, Solomon, Mat. 22.21. Mat. 17.27. Rom. 13.1. Joſaphat, Joſiah, Ezekiah: In the New Teſtament ſaith Chriſt, Give to Ceſar that which is Ceſars. Chriſt alſo paid tribute for himſelfe, and for Peter; the Apoſtle alſo ſaith, without any limitation, Let every ſoule be ſubject to the higher Powers. The ſame doth Gregory acknowledge of the Romane Prelates. l. 1. Epiſt. 31. and ſo doth Chryſoſtome Biſhop of Conſtantinople expound that ſaying of Paul, Let every ſoule be ſubject: This (ſaith he) is injoyned not onely to ſecular men, but alſo to all Prieſts and Monks, whether he be an Evangeliſt, an Apoſtle, or a Prophet; or whoſoever hath attained to high places; for this ſubjection is no hinderance to piety. S. Bernard alſo thus writes to Henry Archbiſhop of Sena or Senon,Bern. Ep. 42. who refuſed to obey the King; Let every ſoule be ſubject to the Powers: If all, then yours; Who will except you out of this univerſality? He that goes about to except you, goes about to delude you; Chriſt both commanded and practiſed otherwiſe: Give (ſaith he) to Ceſar what is Ceſars and to God what belongs to God: what he uttered verbally, he performed really. Ceſars Maker ſtuck not to pay tribute to Ceſar, he left this example for you to follow. By the Imperiall Law it is thus commanded. Let all live according to the Laws, although they belong to the houſe of God. l. Omnes C. de leg. & Conſt. Princip.

XXXIV. From this command and practiſe of Chriſt, the Biſhop of Rome hath freed himſelfe, by denying tribute or obedience to Ceſar; nor hath he only exempted himſelfe, but alſo the whole Clergy, who, with his ſhaved troope, make up almoſt the third part of Chriſtendome: Neither hath he only withdrawne himſelf and his whole Clergy from the Emperours obedience, but he hath alſo violently wrung out of Ceſars hands, all his Territories, Cities, Goods, Revenues, Tithes, Tributes, Toles, and other innumerable revenues, which anciently belonged to the Emperour, but now exceed doubly the in-comes of all ſecular Princes: and not only hath he done ſo, but, which is more, he hath put under his feet Ceſar himſelfe, with all Kings, Princes, and whatſoever ſecular Magiſtrates belong to Chriſtianity; and ſo he hath wickedly inverted the ſence of the Apoſtles, ſaying thus; That the Emperour muſt ſweare fealty to the Pope. Diſt. 63. C. Tibi Domino. Diſt. 93. C. Duo. Diſt. 93. C. Caerim. Eccl. Rom. l. 1. ſect. 3. Gloſſ. et Dd. in C. Ad Apoſtolicae. De ſentent. t re judicata in 6. That the Emperour ſhould be ſubject to the Popes judgement, and not the Pope to the Emperours. That the Emperour ought to bow himſelfe to the Pope, and hold his ſtirrop while he takes horſe. That the Pope can Excommunicate, yea, Depoſe the Emperour.

Here Chriſtian Emperours, Kings and Princes ſhould be watchfull, and conſider with themſelves with whom they have to do, whether with Chriſts Vicar, and Peters Succeſſour, or whether not rather with the ſworne enemies of Chriſt, of Paul, and Peter: for Peter hath left this injunction to all Chriſtians, both Lay and Clergy, 1 Pet. 2.13, 14. Be ſubject to every humane Ordinance for the Lords ſake, whether to the King, as to the ſupreme; or to Governours who are ſent by him, both for the puniſhment of wicked men, and for the praiſe of thoſe that do well.

XXXV. To the other queſtion, this is the briefe and ſolid anſwer; Subjects ought to looke not ſo much upon the perſon, as upon the Office of the Magiſtrate. Nero Ceſar was a moſt flagitious man, who did proſtitute himſelfe to all naughtineſſe and impiety; in which reſpect he deſerved puniſhment rather then honour, as Hiſtorians record; yet, becauſe he was Emperour, Peter and Paul warne Chriſtians, to honour the King: He is then to be honoured, by reaſon of Gods Ordinance; as all others likewiſe, who adminiſter this divine Ordinance, and have power over us, although they were moſt wicked and blaſphemous if it were but for the dignity of their Office which they ſuſtaine; as for their blemiſhes and vices, they muſt be left to God.

XXXVI. To the third queſtion we may anſwer diſtinctly out of Gods Word: Pharaoh King of Egypt uſed the Iſraelites tyrannically, by laying upon them inſupportable burthens; yet he was to be honoured by them, till ſuch time as God ſhould eaſe them of their yoke. Nebuchadnezzar was a moſt cruell tyrant and robber, grievouſly afflicting the Jews; yet Daniel ſpeakes to him in this manner,Dan. 2.37. Jer. 19.7. God hath conferred on thee power, ſtrength, and glory. Jeremy exhorts the captive Jews to obedience, and to pray for the City of Babel, though it was Idolatrous. We muſt then not only obey good Magiſtrates, but Tyrants alſo: yea, we muſt rather beare with any injuries, then reſiſt their power, or Gods Ordinance: and we muſt practiſe Peters rule; Be ſubject with all feare of the Lord, 1 Pet. 2.18. not onely to thoſe that are good and juſt, but alſo to the evill; thinking with our ſelves, that all Powers, as well good, as bad, are ſet over us by God: good, that in them he may ſhew his grace and mercy; but Tyrants, that in them we may acknowledge Gods anger againſt our ſinnes. Therefore, it is not lawfull for any ſubject, or private man (except it be in his owne juſt defence) to invade a Tyrant, even though he have occaſion. David could have killed Saul, whom notwithſtanding he let goe; becauſe, as yet he was not driven to extreme neceſſity;1 Sam. 24.11. I will not (ſaith he) put out mine hand againſt my Lord, becauſe he is the Lords Annointed. For, God knows how to puniſh Tyrants, either by the ordinary power of ſome other Kingdome, or elſe by ſome miraculous way.

XXXVII. Although this obedience hath certaine limits; for, when Tyrants go about to force their Subjects to manifeſt Idolatry, or to ſome wickedneſſe, againſt the expreſſe Word of God; in this caſe the Scripture commands us, that in no wayes we obey ſuch tyrannicall Edicts, but that every man, according to the condition of his calling, make reſiſtance, and rather indure any thing. For, when Nebuchadnezzer would have his Idol to be worſhipped by all men, under paine of the hot firie furnace; Daniels three fellowes ſtoutly refuſed it, telling the King,Dan. 3.16. We muſt not in this thing obey thee; behold, our God whom we worſhip, can deliver us out of the hot firie Furnace, and he can reſcue us out of thine hand, O King: But, if he will not reſcue us, be it knowne to thee, O King, that we will not worſhip thy god, nor will we adore thy ſtatue which thou haſt ſet up. So Daniel did not obey King Darius, Dan. 6.16. who commanded that he alone ſhould be worſhipped, and not God; for which cauſe he was caſt into the Lions den. That wicked King Zedekias, forbad the Prophet Jeremiah to make knowne to the people Gods command, that he ſhould deliver himſelfe into the hands of the Chaldees; but for this cauſe he was impriſoned. The Apoſtles, Peter and John, being forbid by the Magiſtrate to preach in the Name of Jeſus, anſwer thus; Whether this be juſt in the ſight of God, to obey you rather then God, Acts 4.19. judge ye.

XXXVIII. Therefore, that ſaying is good, The Magiſtrate muſt be obeyed as far as the Altars: and Hierome ſaith, We muſt obey Judges, in the things that are true, Comment, in Rom. 13. but not in ſuch things as are contrary to Religion; even for this reaſon, becauſe it were great injuſtice, ſo to ſerve the King in this world, as to diſhonour the King of heaven. Hence Thomas ſaith well, Every humane power is ſubordinate to the power of God, and no humane power is to be obeyed againſt God: according to that, Acts 4.19. We muſt obey God rather then man. So Chryſoſt. in Mat. 22.22. If Ceſar will take upon him that which is Gods, to command wicked Acts, it will not be Ceſars tribute, but the Devils ſervice.

This is the Orthodox doctrine of Magiſtracie and Civill power, and of the Subjects dutie to the Magiſtrate, which, out of Gods Word, and Eccleſiaſticall Writers, is wont to be taught openly in all Churches and Schooles of the Evangelicall Princes, as well within the Romane Empire, as without.

The end of the doctrinall Aphoriſmes of the Reformed CHURCHES.
D. David Parrie's ſecular Theme, concerning the cauſes why, an hundred yeers ago, Popery (which is ſtill to be avoided) was by Gods great bleſſing driven out of the Reformed Churches of GERMANIE: Being propoſed in a ſolemne diſquiſition in the famous Univerſitie of the Arch-Palatinate of Heidelberge, Andrew Pragai, an Hungarian then anſwering, Novem. 1. 1617. Alſo his Aſſertion or Defence againſt the fooliſh ſcoffes of Maximilian Sandaeus, Prieſt, and Jeſuite of Herbipolis.

WHereas one Maximilian a Jeſuite, Conzio-Sandaeus, or Sandaeo-Conzius, hath lately, in a ſatyricall wanton ſtraine, boldly canviſed, and with lies torne and defiled the ſecular Theme, concerning the cauſes why, an hundred yeers ſince, Popery (which is alwaies to be avoided) was driven out of our Evangelicall Churches; which Theme was the former yeere the firſt of November propoſed and divulged at Heidelberge, by publick authoritie, D. David Parrie, Profeſſor of Divinitie, being Preſident, and Andrew Pragai, an Hungarian, a Candidate or Student in Divinitie, at that time Reſpondent. But the Jeſuite doth nothing in this unuſuall to his Sect, which hath from the cradle reſolved, to reſtore with all the lies they can, the decayed condition of the Roman Antichriſt, and to keep under the doctrine of the Goſpel of Chriſt, with their calumnies and ſophiſtrie. But wee muſt look for nothing elſe from them, who, if they dare belye the ſacred Name of our Saviour JESUS, what wonder if they lye in every thing elſe? But becauſe he hath made no ſcruple to direct by writing, and obtrude to us his lies, we thought it was our part not to reject altogether his provocation, not yet to anſwer a foole, according to his folly: therefore we thought it beſt to divulge againe the whole ſecular Theme, with a ſhort Defence of thoſe paſſages, which we find depraved by his lies and ſophiſtrie; whence the ingenuous Reader may eaſily judge, that the cauſes, demonſtrated in the ſecular Theme, are no waies ſhaken or weakned by that thick, cloſe joyned heap of lies, reproaches, and calumnies, which the folly, malice, and impudence of Sandaeo-Conzius hath ſo incredibly complicated.

He makes ſhew, as if he did not deny, but that an Apoſtolicall Synagogue, an Idolatrous profanation, and Tyrannicall crueltie, ought to be avoided and exterminated; but hee denies, that any of theſe is to be found in Poperie: I warrant you, as that ſervant in Terence, excuſing his maſters naughtineſſe,Eunuch. 5.4. Who (quoth he) ever ſaw in a whores houſe any man apprehended for an adulterer? Will you exſpect, that the Beaſt will confeſſe himſelfe to be the Beaſt? Or that the whore will profeſſe her ſelfe to be the great Whore? Or that her worſhippers will not deny what they doe? The contumelies of ancient Chriſtians belong nothing to them, in that they were called Aſinarii, Sarmentitii, Semiſsii: Theſe do no more belong to Poperie, then the praiſes of the Virgin to Bacchus; theſe were ſo many badges of the Chriſtians innocencie. That theſe men doe not worſhip the Whore, who ſits upon the ſeven-hilled Citie; that they are not the miniſters of Antichriſtian tyrannie, and that they doe not ſacrifice to Idols, the Chriſtian world will then beleeve, when they give over to practiſe ſuch vanities. Your fornication is too naked and apparent; God, by the light of his word, hath detected your filthy pollutions, that for the covering thereof, this Sandaeo-Conzius doth in vaine crack of the Proteſtantick Synagogue, calling our Aſſemblies ſo in ſcoffe. In vaine doth he goe about to paint the Whore, and to hide her filthineſſe from us, by caſting a cloak patched up of ſo many calumnies, and of old, torne, and rotten complaints upon us, of purpoſe to blind-fold us. All which are either apparently falſe, or reproachfull, or frivolous and ridiculous, and indeed, documents of Jeſuiticall falſhood, ignorance, and impudence, of purpoſe deviſed to avoid open plea in the Court of Juſtice, in which the guilty partie convented, ought firſt to put in his anſwer to the interrogatories, before he can have libertie to ſue his accuſer. Now, whereas there are above two hundred Poſitions, he hath ſcarce ſnapt at and gnawn the fourth part of them, and that curſorily; or, like that little curre Lyciſca, hee hath barked at the Moon. But, though wee give him leave to bark, yet our cauſe remaines unconquered. But it is ſufficient that we have pointed at this. As for his Corybantick Scheme or cloak (fit for the Corybantes, Cybelles Prieſts) which he calls the Proteſtantick Synagogue (hee ſhould rather have named it, The Jeſuiticall ſink of lies, reproaches, and pratling) whereas his filth belongs not to us, we returne it to the authors of it, by the poſtliminian right, or that law, whereby things unlawfully taken away, were lawfully recovered.

The ſecular Theme, or Argument of the cauſes, why, an hundred yeers ago, by Gods great mercy, Popery, (ſtill to be avoided) was driven out of the Evangelicall CHURCHES: Againſt the wranglings, ſubtle ſhifts, and calumnies of Maximilian Sands, Jeſuite, briefly aſſerted.

1. Whoſoever will be ſaved, above all things, 'tis needfull that he avoid Popery. 2. For, Popery is the overthrow of the whole Chriſtian Religion, under the name of Chriſt, which cannot ſtand with ſalvation. 3. Chriſtian Religion conſiſteth in Faith and Evangelicall obedience; obedience, in worſhip and diſcipline. 4. Popery hath turned Faith into Apoſtaſie, worſhip into Idolatrie, diſcipline into Tyrannie. 5. So the many cauſes of abandoning, by Gods aſſiſtance, Popery of old being by others handled at large, we will briefly reduce to three: Firſt, the damnable apoſtaſie from faith. Secondly, horrible Idolatrie, in ſtead of Gods worſhip. Thirdly, Antichriſtian tyrannie, for Evangelicall diſcipline.

I. The damnable apoſtaſie of Popery from the faith, which we beleeve, and by which we beleeve.

6. Concerning the apoſtaſie of Poperie from the faith, wee will not handle a paſt, but a preſent hiſtory. 7. To ſhake firſt the principle of faith, which is beleeved, and into which Chriſtian faith is laſtly reſolved, is to fall off from the faith, to overthrow faith and ſalvation. 8. The principle of faith which is beleeved, and laſtly terminating Chriſtian faith, is the holy Scripture, contained in the bookes of the Prophets and Apoſtles, and that alone. 9. For, The Scripture is given by inſpiration of God, and is profitable for doctrine, for reproofe, 2 Tim. 2.16. for correction, for inſtruction in righteouſneſſe, that the man of God may be perfect, thorowly furniſhed unto all good workes. 10. This principle of faith, which is beleeved, Poperie hath many waies, and at this day is ſtill pulling at it. 11. It teacheth, that in the holy Scripture there is no Divinitie, but what it receiveth from the Church.

The Jeſuite, in a whiſpering way, hath allowed of theſe ten Poſitions, therefore they need no defence; but by the way we muſt note, that the diſtinction of faith,Lib. 12. de Trinit. c. 2. which we beleeve, and by which we beleeve, is extant in Auſtine, and is delivered by Lombard, l. 3. diſtinct. 23. C. Againſt the eleventh he exclaimes, Parrie lies. What if the Jeſuite lie? Parrie wrote truth out of Andradius the Portugall Doctor,Lib. 11. defenſionis pag. 257. the authentick Defender of the Councell of Trent, whoſe words are theſe: Neither is there in the bookes themſelves, in which 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.

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, 〈 in non-Latin alphabet 〉 . 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.

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 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.

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 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.

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.

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 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 nothing, though one ſhould cut or wring it: therefore 'tis like a ſcabberd, which admits of any ſword, not of ſteele only, but of wood alſo, or lead, or braſſe. Doth then Parrie lye in this? or hath the Jeſuite loſt his ſhame?

But yet they teare and defile the Scripture more miſerably; for thus Lindanus compares thoſe that diſpute out of Scripture, to men drawing a woodden ſaw, to whom, being wearie, there is no end of deluding.

Hoſius in his book, De expreſſo Dei verbo, throughout it all, handles theſe Poſitions: That it is the propertie of Hereticks to diſpute out of the Scriptures, That they muſt not encounter with Hereticks out of the Scriptures, That the Scriptures make Hereticks, That the expreſſe word of God, being alledged by Hereticks, (Proteſtants he meanes) againſt the ſenſe of all other, that is, of the Popiſh Church, is the expreſſe word of the Divell. We will not ſpeak of other abominable paſſages, which neither Jewes could attribute to Moſes his Law, nor Mahumetans to their Alchoran, without puniſhment. If heretofore ſuch words had been ſpoken of Sibylla's leaves, the Romans had puniſhed them with death: Yet for theſe or the like meritorious words, by which they think they have cut off the Proteſtant ſinews, one receives a Biſhops robe, another a Cardinals Hat, as a reward from the Pope. O (ſay they ſcoffingly) what conferres your Scripture on you? But boaſt not in thy wickedneſſe;Pſal. 52.3. Pag. 24. the goodneſſe of the Lord is powerfull every day.

But (ſaith the Jeſuite) this is deviſed by Parrie, Whitaker, and ſuch like deformed Reformers, That in Popery, the Scriptures are as much accounted as Aeſops Fables, without the Churches teſtimony; That the Pope preferres the Church to the Scripture: That in Popery they deny the word of God to be the rule of living and beleeving aright. I anſwer, that nothing of this is objected to us in the ſecular Theme; why then doe you paſſe by things truly objected, and accuſe Poperie of theſe things? Cover, if you be wiſe, the ulcers of your Babylon.

The firſt, concerning Aeſops Fables, Brentius objected to Peter Aſoto, a black Friar, anno 1556. Hee doth not obſcurely (ſaith hee) intimate, that hee hath plainly the ſame opinion of the Scriptures, that any other Aſoticus hath, or hath written of, to wit, that the Scripture availeth as much as Aeſops Fables, without the Churches authority.

To whom Hoſius anſwering anno 1557. ſaith thus, This might be ſpoken in a pious meaning, which any godly man, endued with charity, and that thinkes no evill, might draw out of theſe words: For truly, if the Churches authority did not teach us, that this Scripture is Canonicall, it ſhould have but little weight with us.

I pray you then, how can you denie Poperie to be of this opinion, which Hoſius, ſo great a pillar of the Romiſh Church, confeſſeth may be ſpoken in a pious ſenſe? Tell me then, what odds is there between theſe words, [To have a very little weight,] and between theſe, [To availe as much as Aeſops Fables?]

I wonder you touch the other ſore,Lib. de Concil. col. 12.13. which the chiefeſt of your ſide doe avoid willingly, as a rock in the ſea: Bellarmine hath ſo touched it, that hee equalls the Decrees of Councels in truth, infallibilitie, and Canonicall authoritie, to the Goſpels and holy Scriptures, and extolls the Pope far above Decrees of Councels. How then is the Pope, according to Bellarmine, not preferred to Scripture?

As for the third, though we know not who objecteth it to you, as you utter it; yet it is doubtleſſe true: For, according to the ſame Cardinall of yours, the word of God written, is but a partiall rule of right living and beleeving: But a partiall rule is no rule, if you will urge the nature of a rule; for a rule [in Greek, 〈 in non-Latin alphabet 〉 ,] is an infallible rule, requiring or admitting of no addition or diminution to this, that it may be a rule, as the Jeſuite knowes a rule to be defined by Baſil and Varinus. If then in Poperie, the written word of God be but a partiall law of good life and faith, not onely admitting, but requiring alſo the addition of traditions; it followes, that this is plainly denied in Poperie, which this fellow lies, was deviſed by Parrie, to wit, that the written word of God, is the rule of right living and beleeving.

22. Laſtly, what Irenaeus wrote of ancient Hereticks, when Roman Poperie is argued out of Scriptures, it is turned to the accuſation of the very Scriptures, as if they were not right, or had any authoritie; and becauſe they are diverſly taken, and becauſe truth cannot be found out of them that want tradition.

23. Roman Poperie then, ſo many waies the originall of faith, which is beleeved, by tearing in pieces, and blaſpheming, is deficient from the faith, it overthrows faith both to it ſelfe, and to its friends.

If at this day Irenaeus, that moſt ancient defender of the holy Scriptures againſt Hereticks, did ſee our preſent controverſies, what elſe would he ſay (think you) againſt Poperie, then what he wrote againſt the traditionarie Hereticks of his time, that they cannot abide an encounter, when they are convicted out of Scripture; but fall upon accuſing of the very words of God? and that three waies: Firſt, that they are not of authoritie: Secondly, that they are diverſly ſpoken, obſcure, doubtfull: That, finally, they are imperfect, not containing all truth. At laſt they fix upon traditions, which they think to be more perfect then the Scriptures they received from the Apoſtles. All the Popiſh Maſters now theſe hundred yeers paſt, have after no other way handled this argument, then what was the proper way of Hereticks of old: For, as often as they are convicted by our men out of Scripture, do not they diſſwade any meeting or encounter? That it is a vaine thing to draw a woodden ſaw with us? Doe they not fall upon accuſing the Scriptures themſelves, that they have no authoritie, but what they have from the Church? That they are moſt obſcure, and diverſly ſpoken? That by reaſon of their imperfection, all truth cannot be found in them? Doth not at length all their diſputation end in tradition? See the diſputes and diſcourſes of the Scriptures in Bellarmine, Stapleton, Lindanus, Hoſius, Valentian, and others. Poperie then (I hope) underſtands whoſe ſucceſſors the Scholaſtick Synagogues, and Canoniſticall in this part are; and what principle of faith, which is beleeved, hath by unworthy tearing and blaſpheming fallen from the faith; and hath made the way of ſalvation unpaſſable, both to it ſelfe, and friends.

24. Secondly, to ſhake ſaving Faith, by which we beleeve unto righteouſneſſe, and to pull it out of mens hearts, is to fail from the Faith, and to overthrow faith, both to themſelves and others.

25. Saving faith, by which we beleeve unto righteouſneſſe, is not onely an aſſent or knowledge of theſe things, which, concerning God and Chriſt, are written in Gods Word; but eſpecially a confidence in the promiſes of the Goſpell, concerning remiſſion of ſins for the merits of Chriſt. 26. Neither doth this ſtick in the braine but it is rooted in the heart;Rom. 10.11. becauſe, With the heart we beleeve unto righteouſneſſe. 27. Hence the Apoſtle defineth faith, to be the ſubſiſtence of things hoped for: becauſe, it makes theſe objects of our hope, as it were really preſent in our hearts and minds. 28. And the evidence of things not ſeene, becauſe it ſubdues mens minds and hearts, cauſing in the one a ſure aſſent to thoſe things, and in the other a ſure confidence. 29. Hence Auſtine, de Fide & Symbol. c. 1. Let us profeſſe that Faith with our mouth, which we carry in our heart. 30. That faith which ſticks only in the braine, without aſſurance in the heart, or, which doth not worke by charity, it is a vaine and dead faith, and the peculiar faith of hypocrites and Devils. 31. For, to beleeve that God is God, and that Chriſt is Chriſt, will no more help thee, then to beleeve that Venice is a rich City, in which notwithſtanding thou haſt never a houſe. 32. This ſaving faith, by which we beleeve to righteouſneſſe, Popery ſhakes by divers wayes, and plucks it up out of mens hearts. 33. It makes ſaving faith, not a knowledge, but ignorance, with an implicite aſſent to thoſe things which the Church beleeves.

All theſe Themes, by which the nature of juſtifying and ſaving Faith is explained, the Jeſuit neither did ſhake, nor did he go about to do it; but ſome of them he ſo indeavours to elude with lyes and calumnies, that he hath ſo much the more exaſperated the ulcers of Popery. Firſt, he ſaith, That Parry lyes, in ſaying, that what Popery teacheth is contrary to the Apoſtles definition; to wit, that Chriſtian Faith is a knowledge. But indeed, the Jeſuit lyes, in ſaying that Parry did object this againſt Popery.

So much of the Aſſertion of the Secular Theme was found among Parrie's blotted papers; but the reſt of his papers were loſt in the plundering of his Library by wicked hands at Heidelberge.

Follow the reſt of the Themes.

34. That ſaving Faith is a confidence of Gods mercy; this it condemneth for Herefie. 35. It contends, that juſtifying Faith is ſeparable from love, and from all ſpirituall and morall vertues. 36. It will not yeeld that there is any certainty of Faith, but that it is conjecturall, ſuch as opinion is. 37. Of which no man can be aſſured with himſelfe that he hath it, except in opinion. 38. Much leſſe can any man certainely confide of the grace of God, of remiſſion of ſins, of juſtification, and ſalvation. 39. Becauſe it is alwaies joyned with anxiety, feare of deception, and doubting. 40. Which, indeed, is not faith raiſing a ſinner, but opinion, tormenting wavering conſciences. 41. For, the Locuſts of the bottomleſſe pit, were to torment men five months. 42. But alſo, it is a doubting, accuſing God of a lye, and blaſpheming. 43. Popery then is fallen from faith, and hath overthrowne faith to it ſelfe and friends, in ſhaking ſo many wayes that faith by which we beleeve unto righteouſneſſe. 44. Thirdly, to overthrow the ground of ſalvation, concerning juſtification by faith, by the imputed righteouſneſſe of faith, and merit without workes, is to fall from the faith of the Goſpell, and to overthrow ſalvation.Rom. 3.28. 45. For, the Apoſtle ſaith, We conclude then, that man is juſtified by faith, Rom. 4.6. Rom. 5.1. without the works of the Law. 46. And, Bleſſed is the man, to whom God imputeth righteouſneſſe without works. 47. And, Being juſtified by faith, we have peace with God. 48. And, By the righteouſneſſe of one man; to wit, Chriſt, Rom. 5.18. grace hath abounded to all men, to the juſtification of life. 49. And,Gal. 2.16. Gal. 3.10. Knowing that man is not juſtified by the works of the Law, but by the faith of Chriſt Jeſus. 50. But whoſoever are under the works of the Law (or will be juſtified by works) are under the curſe. 51. This foundation is diverſly overthrowne by Popery. 52. It denies, againſt the Apoſtles words, that man is juſtified by faith without works. 53. It Anathematiſes thoſe that beleeve, that they are juſtified by the imputation of Chriſts righteouſneſſe without works. 54. It teacheth, that we are not juſtified by faith, but are diſpoſed to juſtification. 55. It teacheth, that charity (which in the Saints is as cold almoſt as ice, it is ſo far from being perfect) is the habit of perfect righteouſneſſe. 56. It teacheth, that men are juſtified by the perfection of their vertues, or good works. 57. That which was the faith heretofore of Philoſophers and Phariſees, is at this day the faith of the Turks and Jews, the name of Chriſt being changed. 58. It teacheth, that Chriſt hath merited for us power to merit; that it is in us to merit life eternall, by this power flowing from Chriſts merit. 59. So it blaſphemes Chriſts merit, ſubſtituting inſtead of it their owne proper merits. 60. So, whilſt it goeth about to elevate men to heaven, being puft up with the pride of their owne merits, it tumbleth them downe to hell; which is common to it with the Alcharon and Thalmud. 61. Therefore Popery, by pulling and ſhaking the ground of ſalvation about juſtification of ſinners before God, by ſo many wayes, is fallen from the faith of the Goſpell, and hath overthrowne ſalvation to it ſelfe and friends. 62. Fourthly, To defend falſe doctrines, impious, blaſphemous, repugnant to holy Scripture, and the foundation of faith, is to fall from faith, and to overthrow ſalvation. 63. Popery defends innumerable ſuch ſtuffe (beſides what is now ſaid:) take theſe few examples: 64. It defends corruption by Adams fall, or originall ſin, not to conſiſt in any evill quality, nor to be a ſin, but the puniſhment of ſin; and ſuch a defect as is the crookedneſſe of the finger or leg; that it is not againſt, but beſides the Law, which is directly againſt Scripture, affirming,Gen. 6.5. & 8.21. Every imagination of mans heart to be evill, from his youth upward. 65. Another falſhood it teacheth, in ſaying, Some ſins of their owne nature to be veniall, and to be pardoned rather then puniſhed; againſt this Scripture, The wages of ſin is death. Rom. 6.23. 66. Another falſhood is this, That the naturall mans free-will is not the ſervant of ſin, againſt this Scripture, You were the ſervants of ſin. Rom. 6.20. 67. And that they can co-operate with the firſt grace; againſt theſe Scriptues, When you were dead in your ſins: Epheſ. 2.5. Rom. 8.7. The wiſdome of the fleſh cannot be ſubject to the Law of God. 68. And that of two hearers of the Word, the one beleeves, becauſe he was willing; the other beleeves not, becauſe he would not co-operate with grace; againſt this Scripture,1 Cor. 4.7. What haſt thou that thou haſt not received? 69. And this falſhood, that the grace of God, by which we are ſaid to be ſaved, is a generall influx, indifferent, which 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 which we are bound to God, or by which God doth binde man to himſelf. 102. By Cicero likewiſe, Religion is that, by which we are carefull, by reverend Ceremonies, to adore that ſupreme Nature which we call God. 103. Religion differs from ſuperſtition, ſaith Lactantius; becauſe Religion is a true worſhip, ſuperſtition is a falſe one. 104. Religion then given to creatures, or to any thing beſides God, is falſe, which the Scripture calls Superſtition and Idolatry. 105. For, Idolatry is a fictitious or ſuperſtitious worſhip of God: 106. Of which there are two principall kindes; one is when a fictitious deitie is worſhipped; that is, when inſtead of the true God, or beſides him, religious worſhip, due to God alone, is exhibited, either outwardly or inwardly, to any thing that is exiſtent, or but fained. 107. This is forbid in the firſt Commandement,Exod. 20.3. Thou ſhalt have no other Gods but me. 108. Such was the Gentiles Idolatry in their Religious worſhip of feigned gods; inwardly, by truſting in them; outwardly, by Ceremonies, and erecting of Statues to them. 109. Such Idolatry is covetouſneſſe with the Apoſtle, when, with inward confidence, we worſhip money inſtead of God. 110. The other Idolatry, is errour in the kinde of worſhip; when a worſhip is deviſed to be exhibited to God, which either he hath not commanded, or hath prohibited; that is, when we deviſe Statues, and Ceremonies for him. 111. This is forbid in the ſecond Commandement, Thou ſhalt make to thy ſelfe no graven Image, &c. Exod. 20.4, 5. Deut. 12.30, 31. 112. Which is expounded in Deuteronomy, Do not ſeeke after the gods of the Gentiles, ſaying, As theſe Gentiles have worſhipped their gods, ſo will I. Thou ſhalt not do ſo to the Lord thy God, for every thing that is abhomination to the Lord, they did unto their gods, which I hate. 〈 in non-Latin alphabet 〉 . 113. For, what is properly will-worſhip in reſpect of the manner, becomes Idolatry in reſpect of the object. 114. For, to worſhip God with a ſtrange worſhip, is to give him another will then he hath; therefore, it is to feigne another God, or to worſhip an Idoll inſtead of God. 115. Such Idolatry it is when God is painted, and is fained to be worſhipped in that picture. 116. Such alſo is the worſhipping of God by Statues, and Images of creatures, celeſtiall or terreſtriall, put up for the honour of God, or of his Saints; whether that worſhip be deviſed to be terminated or bounded within the Statues, or Saints, or to be emanent and tranſient to God. 117. Againſt both theſe God ſpeaketh, Deuteronomy 4.15, 16. thus, Take heed to your ſelves (for you ſaw no ſimilitude in the day that the Lord ſpake to you in Mount Horeb) leſt you defile your ſoules, and make to your ſelves any graven Image, the ſimilitude of any figure, the Image of male or female, &c. 118. In the New Teſtament eſpecially, when God will be worſhipped in ſpirit and truth, wee are ſtrictly commanded to flie from Idolatry and every kinde of ſuperſtition, Beware of Idols. Flee from Idolatry, and every kinde of ſuperſtition. 1 John 5.21. 1 Cor. 10.7. Coloſ. 2.8. Let no man ſeduce you with will-worſhip. 119. All Idolaters are directly excluded from the kingdome of God; Be not deceived, neither whoremongers, nor Idolaters, ſhall inherit the kingdome of God. Without are whoremongers, Idolaters, and witches. 120. But Popery, for now a thouſand yeares, is altogether made up of filthy ſuperſtitions, and by impure Idolatry is every day more and more profaned. 121. Who is able to reckon up the infinite, vaine, and impious ſuperſtitions, to which daily men give themſelves in Popery with great devotion, to pacifie Gods anger, to merit pardon for ſins, to redeeme ſinnes, and the paines of hell, and purgatory, deviſed to in rich the Prieſts? Such are, Prayers, and watchings for the dead, their yeerely ſeptimes and trentals, the treaſure and ſuffrages of the Church for Purgatory, pilgrimages to the Images of Saints, to holy places, to the bones and reliques of Saints, their fraternities, religious dedications of Churches and Altars, their exorciſmes, conſecrations of Images and graves, the baptiſing of Bells, uſing of God-fathers to that purpoſe, the choiſe of meats, their quarterly and Lent faſts, their religious and conſecrated cloathes, canonicall houres, devoute proceſſions, perambulations, bacchanals, conſecrations of Prieſts, anointing of the ſ ck, exorciſing of Chriſmes and Fonts, clipping and ſhaving their hooded coats, ſurpleſſes and quirerobes, candleſticks, conſecrated waxe tapers, lampes, glaſſe viols, torches, tippets, banners, cenſers, drums, wafer coffers, little bels, holy waters, with their exorciſings; hallowed ſalt, hallowed wafers, exorciſed herbs to chaſe away devils, ringing of bels againſt thunder, little Images of Saints wrapped up in clouts, the Letanies of Saints, confeſſions, ſatisfactions, roſaries, conſecrated palme branches, Aſſes crowned with palmes, kiſſes and adorations of the Croſſe, the Croſſe laid up in the grave, their Mattins at the Sepulchre, their ſolemne tumults, their wooden buſling noiſe in the night; the ridiculous aſcending of an Idol inſtead of Chriſt upon the cieling of the Church, their flinging downe of fire and water, their carrying about of the conſecrated hoſt, the innumerable Saints holy-dayes, to be kept under paine of mortall ſin; indulgences, waſhings of feet and of Altars, the waxen Images of the Croſſe, their Agni Dei, and innumerable ſuch like toyes, full of ſuperſtition, Magick, and Idolatry. 122. Which the ambitious Biſhops, chiefly the Popes, to pleaſe the people, have borrowed from Gentiliſme, and, that they might ſeeme to have the more divinity, have transferred them from Judaiſme to the Chriſtian Religion; all which our Saviour,Mat. 15.9. Eſay 29.13, 14. in one word, hath overthrowne, ſaying, In vaine do they worſhip me, teaching for doctrines mens traditions. 123. So much the more horrible is the Romiſh Idolatry, in that it placeth in Temples, Images and fictitious Statues to the moſt holy Trinity, the moſt incomprehenſible and inviſible God: which Images they worſhip with wax candles, Incenſe, geniculations, groanings and vowes, as religiouſly as they do God himſelfe. 124. That they hang up, and againe crucifie Chriſt our Saviour, now gloriouſly reigning in heaven; and ſet up his Image of wood or ſtone in all their Churches, and corners of their ſtreets, and high wayes, to be worſhipped devoutly by the faithfull, under paine of death, to the great ſcandall and mockery of Infidels. 125. That they worſhip as devoutly the wood of the Croſſe, as Chriſt himſelfe. 126. That they account as ſacred and venerable the ſigne of the Croſſe in the forehead, or in the aire, or upon any thing, as it is expreſſed by the finger, againſt the power of the Devill, and good for hallowing of themſelves. 127. That under the ſpecies of the Hoſt, they really offer, ſacrifice, deſtroy; that is, kill, and crucifie Chriſt (being alive and glorious) every day in the Hoſt more wickedly, then the ſouldiers did, when they crucified him in his humility. 128. That it exhibits the Hoſt of bread, being elevated in the Maſſe, to be 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 'tis 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 apoſtaſie, faſcinated by idolatrie, it had never ſubmitted it ſelfe to the ſlavery and yoke of Antichriſtian tyrannie. 159. It is tyranny to oppreſſe & undo a Common-wealth got by right or wrong, againſt all right and equitie. 160. The Pope hath invaded and oppreſſed the Church & State of Chriſtendom with a double tyrannie, to wit, ſpirituall and corporall. 161. He invaded the Church in a ſpirituall tyrannie, when, by his pride, he overthrow the Apoſtolicall diſcipline of the Church. 162. The Apoſtolicall diſcipline was Oeconomicall, that under one head, or maſter of the family (our Saviour having gone to heaven, as it were into a far countrie) divers houſhold ſervants, as Apoſtles; and, after them, Biſhops, equall in power, ſhould every one of them diſperſe their owne talents, according to every mans place, for the benefit of the houſe of the living God. 163. For, Let a man ſo eſteeme of us (ſaith the Apoſtle) as of the miniſters of Chriſt, 1 Cor. 4.1. and ſtewards of the myſteries of God. 164. And we reade, that Chriſt, aſcending into heaven, gave to the Church, beſides Apoſtles, Prophets, and Evangeliſts, Doctors alſo and Paſtors, or Biſhops. 165. But wee reade not, that hee gave to the Church a Prince of Prieſts, or high Pontifie. 166. For there is but one Biſhoprick (ſaith Cyprian) which is communicated by parcells to every one. 167. Neither any of us, ſaith the ſame Father, hath made himſelfe a Biſhop of biſhops; or, by tyrannicall tyrannie, doth compell his colleagues to a neceſſitie of obedience. 168. But, when the Church began to increaſe, and withall, the ambition of Biſhops; for orders ſake, becauſe Rome was the head of the Empire, to the Biſhop of old Rome the firſt ſeat was given. 169. Yet obſerving the Canon under written by Auſtines hand, the Biſhop of the firſt ſeat is not called the Prince of Prieſts, or high Prieſt, or any ſuch like thing; but only the Biſhop of the firſt ſeat. 170. This order, and this Oeconomicall diſcipline, continued in the Chriſtian Church for ſix hundred years after Chriſt. 171. Boniface the Third was the firſt that was ſtirred up by Satan, out of deſire of government and pride, to break downe the bars of Apoſtolicall diſcipline, and with much contention played the Tyrant in the Church, being pronounced univerſall Biſhop by Phocas the Tyrant: But, by the ſentence of Gregory his predeceſſor, Antichriſt was declared to the world. 172. From him began theſe words of tyrannie to be uſed in the Roman See, leſt their tyrannie might not be knowne, So we will, So we command. 173. In the Chaire of univerſall peſtilence ſcarce did he ſit one full yeare, according to the Proverb, Too rigid Lords never raigne long. 174. From thence the fume of Catholick pride by Satan was blowne upon the Romane Chaire, which hath propagated the Eccleſiaſticall tyrannie, and encreaſed it unmeaſurably. 175. Hence the Pope hath an heavenly power. 176. The Pope hath the ſame Conſiſtorie with God, the ſame Tribunall with Chriſt. 177. The Pope is a certaine Deitie, repreſenting ſome viſible God. 178. The Pope hath all lawes within the cabinet of his breaſt. 179. The Pope is Biſhop of the whole world, to whom all Biſhops and Patriarchs ought to be ſubject neceſſarily upon ſalvation. 180. The Pope is an univerſall Prince, King of kings, and head of all within the militant Church. 181. The Pope hath all men for his ſubjects. 182. To the Pope every humane creature is ſubject. 183. To the Pope all power is given, in heaven and earth. 184. The Pope is made Judge over the angels. 185. From the Pope there is no appeale, no not to God. 186. The Pope is above all Councels; he alone hath power to call, direct, confirme, diſanull them. 187. The Pope conferres juriſdiction upon all Biſhops. 188. The Pope cannot ſubmit himſelfe to Councels. 189. The Pope makes lawes to compell the conſcience. 190. The Pope alone judgeth all men, but is judged of none. 191. If the Pope ſhould ſend head-long to Hell many thouſands of ſoules, no man muſt ſay, Why doeſt thou ſo? 192. The Pope can doe all that God doth. 193. The Pope is neither God, nor angell, nor man, according to that Verſe, O Pope, the amazement of the world, who alone art the greateſt of things, thou art neither God, nor man, but a neuter between both. 194. Yea, the Pope is God. 195. The Pope is the cauſe of cauſes, and Lord of lords. 196. The Pope is Gods ſupreme Vicar; and whoſoever ſpeaks the contrarie, is a lyar. 197. We muſt ſtand to the Popes judgement, though the whole world ſhould think to the contrarie. 198. None is equall to the Pope, but God. 199. The Pope is the head and bridegroom of the Catholick Church. 200. Hence we muſt beare, and with pious devotion endure the yoke, which is impoſed by the holy See, though it may ſeem intolerable. 201. But hee that makes himſelfe a God, the Churches husband, is not hee the enemy of God, and of Chriſt, even the Antichriſt? 202. Now, except the Serpent devoure the Serpent, it cannot become a Dragon, as it is in the Proverb. 203. So, if the Pope had not devoured the Roman Empire, he had not been Antichriſt. 204. With the ſpirituall tyrannie hee ſnatched alſo the ſecular. 205. By vertue of that feigned patrimony of Peter, or of the Church, let the Pope be one of the Princes of Italy, by humane preſcription. 206. The Pope, being clothed with the Emperiall robe, and crowned with the Emperors crowne, holding the ſword in his hand, and ſaying, I am Ceſar, is not he the Tyrant of the Empire, and Ceſars enemy? 207. Neither did any one Pope this by chance; the Papall ambition, for theſe eight hundred years, hath devoured the Roman Empire, and trod upon the Emperors. 208. The Emperor ſhould take the oath of allegiance and obedience to the Pope. 209. The Emperor ſhould depend on the Popes judgement, and not the Pope on the Emperors, as is ſaid. 210. The Emperor ſhould bow himſelfe to the Pope; whilſt hee takes horſe hee muſt ſtand by as a Lackie, and muſt hold his bridle and ſtirrop. 211. At a feaſt, the Emperor ſhould hold water to the Pope whilſt he waſheth his hands. 212. The Emperor ought to carry the firſt diſh to the Popes table. 213. The Pope can excommunicate, depoſe, and kill the Emperor. 214. The Pope hath power over all Kings and Princes, over all the Kingdomes of the world, directly, or indirectly, and can give them to whom hee will. 215. Hence the Pope hath two bodies, and two chiefe Pontificalities, like another Numa Pompilius: One way hee is like the Gentile Archflamine; another way like the Roman Emperor, after the Emperor left off the profane title of Pontifex maximus, which Gratian did firſt abandon, as ſome think. 216. Hence he is armed with two ſwords, the ſpirituall and ſecular; becauſe Boniface the Eighth ſaid, Behold, Luke 22.38. here are two ſwords. 217. Neither did he obtaine this great tyrannie by force onely, at which you may wonder; but by art alſo, and that three waies: by Simonie, by Cunning, and by Curſing. 218. By Simonie, he made all the Clergie throughout the world ſubject to him; in ſelling the ſacred wares of Patriarchats, Biſhopricks, Diſpenſations, Abſolutions, Indulgences, Purgatory fire, Humane ſoules; laſtly, of Hell and Heaven: he drew to Rome the treaſures of Kings, Churches, and Nations; And what could not the Popes monie doe? 219. By deceit, eſpecially of three ſorts, as it were with ſo many ſpells, he did ſo enſlave the Chriſtian world to him, that not to obey his words, deeds, and beck, by a blind obedience, was counted an hainous crime. 220. Firſt, by a forged Vicarſhip of Chriſt, and Saint Peters ſeat and ſucceſſion; then by the pretence of the Roman Catholick Church, to which all, upon neceſſitie of ſalvation, muſt be ſubject: by which vizard, as by Gorgons head, they turned, as it were into ſtones, Kings, and the inhabitants of the earth, both great and ſmall, rich and poore, free and bond, and had them at his beck. 221. To theſe he added prodigies, and lying ſigns, and ſometimes poyſoned hoſts, by which he proved himſelfe a God in the very event, according to the Apoſtles oracle,2 Theſ. 2.7, 10. Whoſe coming is after the working of Satan, with all power, and ſignes, and lying wonders, and with all deceivableneſſe of unrighteouſneſſe. 222. Hee did eaſily ſuppreſſe, by ſtirring up the people, and abſolving them from the oath of allegiance to thoſe Princes, whom he ſtruck with the thunder of excommunication, if they ſeemed to ſlight it. 223. By this meanes, Gregory the ſecond drove out of the Exarchat of Italy, Philip and Leo, Emperours of the Eaſt, becauſe they forbade Image-worſhip, which is condemned by Gods word. 224. And a little after, Pope Leo (the Eaſtern Emperours upon the ſame pretence being quite driven out of Italy) challenged to himſelfe the Roman ſpoiles, invaded the whole Exarchat; neither did hee ever reſtore it againe to the ſucceeding Emperours, though Image-worſhippers.2 Theſ. 2.3, 4. 225. This then is that man of ſin, ſitting in the Temple of God as God, and exalting himſelf above every thing that is called God. 226. This is that double beaſt, having a double riſing, out of the ſea and earth, like an Amphibion, and of two formes, of a double nature, in emulation of Chriſt; both as a ſecular Monarch, and as an Eccleſiaſticall ſeducer; the Antichriſt, figured in the fourth viſion of the Revelations. Rev. 17.1, 7. 227. This is that Whore, clothed with purple and ſcarlet, drunk with the bloud of the Saints and of the Martyrs; curbing with a bit the beaſt which ſhe ſits upon; in the fifth viſion of the Apocalyps. 228. This is that Babylon, great, proud, tyrannicall,Rev. 18.4. ſaying in her heart, I ſit as a Queen, and am no widow, nor ſhall I ſee mourning. 229. Here we have the double tyrannie of Poperie, of old fore-told by the Angel to S. John; and now, after the revolution of an age, detected by the renewing light of the Goſpel. 230. Which third cauſe was moſt urgent for our fathers to forſake, and for us to avoid Poperie: And ſo we conclude. 231. The tyrannicall Church, Babylon, is to be deſerted and avoided, according to the voice from heaven,Rev. 18.7. ſaying, Goe out of her, my people, leſt you be partakers of her ſins, and receive of her plagues. 232. The Pontificalitie with Roman Poperie, is a tyrannicall Church, and Babylon. 233. Therefore the Pontificalitie with Poperie was to be deſerted, and is to be avoided. 234. Whoſoever then continues a Papiſt formally (as they ſpeak) that is, whoſoever dies without repentance in this Apoſtaſie, and in this Idolatrie, and under this tyrannie of the Pontificalitie and Poperie, ſhall, without doubt, periſh eternally. 235. In ſaying of this we condemne not, nor do we teach, that their perſons ſhould be deſerted or avoided (God is our witneſſe) but onely their errours and exceſſes above named, which are condemned by Gods word. 236. But rather, charitie ſo commanding us, we heartily pray to God for all that live in Poperie; for kings and ſubjects, for great and ſmall, for the Pope himſelfe and his whole Clergie, that, according to his great mercie, he would open the eyes of their hearts, and would convert ſuch as are to be converted, and ſave ſuch as will be ſaved, being ſealed with the ſeale of God in their fore-heads, for Chriſt Jeſus ſake our Lord. To whom be glory, power, and honour for ever. Amen.

The CREED of bleſſed Athanaſius, concerning the moſt ſacred Trinitie, and the Incarnation of our Lord JESUS CHRIST, the Son of God: With the Notes of D. David Parrie.
Of the Catholick Faith, concerning the Trinity. ARTICLE I.

I. Whoſoever would be ſaved, before all things it is needfull, that he hold the Catholick Faith, which, except every man keep whole and inviolate, he ſhall doubtleſſe periſh everlaſtingly.

The Declaration.

1. WHoſoever.] So the neceſſitie of the Catholick faith to ſalvation is everywhere declared in Scripture. Mar. 16.16. He that beleedeth, and is baptiſed, ſhall be ſaved; but hee that beleeveth not, ſhall be condemned. Where it is manifeſt, that the firſt thing required, is the beliefe of the Trinitie, out of Mat. 28.19. Heb. 11.6. Without faith it is impoſsible to pleaſe God: Therefore it is impoſſible to be ſaved. 2 Theſ. 1.8. The Lord Jeſus ſhall be revealed from heaven, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt. They then that know not God, nor obey the Goſpel, they hold not in every point the Catholick faith; therefore cannot be ſaved, but ſhall doubtleſſe periſh everlaſtingly.

ARTICLE II.

2. And this is the Catholick faith, 3. that we worſhip one God in Trinitie, and the Trinitie in unitie, 4. neither confounding the perſons, 5. nor dividing the eſſence.

The Declaration.

2. THe Catholick faith.] That is called the Catholick or univerſall faith, not which is beleeved by all, but which is neceſſary to be beleeved to ſalvation by all. For ſo Euphronius, Presbyter, in his expoſition of this Symbole of Athanaſius, ſaith, That is called the Catholick or univerſall faith, that is the right faith, which the univerſall Church ſhould hold. It is ſet down in two heads chiefly in this Symbole of Athanaſius: to wit, the faith of the holy Trinitie; and the faith of the Incarnation and Mediation of the Son of God.

3. That one God.] This is the firſt and chiefe myſterie, by which Chriſtian faith is diſcerned from the ſects of Pagans, Jewes, Mahumetans, and Hereticks: For to them it is thought an abſurditie, to worſhip one God in Trinitie, and Trinitie in unitie, that is to ſay, to worſhip and beleeve one God in eſſence, and three in perſons Father, Son, and holy Ghoſt: As though (forſooth) it were leſſe abſurd in humane reaſon (by which they meaſure faith) to beleeve the worlds creation of nothing, and mans of the earth; or, as the Alchoran feignes, of a bubble of water, and the reſurrection of the 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 〈 in non-Latin alphabet 〉 , 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. and 21.6. and 22.13. The holy Ghoſt likewiſe is uncreated; becauſe, in the beginning of the creation, as the Creatour, he moved upon the ſuperficies of the waters, Gen. 1.2. He adorned, or made the heavens. Job 36.13. He made, and he put life in Job, Job 33.4. &c. He is alſo immenſe; becauſe he dwells in us, Rom. 8.9. 1 Corinth. 3.16. 2 Tim. 1.14. Hence Didymus ſaith well,Didym. lib. 1. de Spiritu ſancto. If the holy Ghoſt were one of the creatures, he ſhould have a ſubſtance circumſcribed, as all things that are made, although they are not circumſcribed: For, ſeeing the holy Ghoſt is in many, he hath not a circumſcribed ſubſtance. Likewiſe eternall, becauſe he was in the beginning of things, Gen. 1.2. and becauſe God was never without his Spirit.

9. And yet not three.] As the divine Eſſence is not multiplied with the perſons, becauſe there is one common to three; ſo the right faith forbids us to multiply Gods eſſentiall attributes with the perſons, becauſe they are one and the ſame common to three. As the Catholick faith then forbids us to beleeve with the Tritheits, three Gods, but worſhippeth one God in Trinity: ſo it forbids us to ſay three uncreated, three immenſe, three eternall; but one uncreated, one immenſe, and one eternall it profeſſeth to be in the Trinity.

ARTICLE V.

10. Likewiſe, the Father is almighty, the Son almighty, and the holy Ghoſt almighty; 11. And yet there are not three Almighties, but one Almighty: even ſo, the Father is God, the Son is God, and the holy Ghoſt is God; and yet not three Gods, but one God. So the Father is Lord, the Son Lord, and the holy Ghoſt Lord; and yet not three Lords, but one Lord.

The Declaration.

10 LIkewiſe almighty.] Here is further declared the coequality and conſubſtantiality of the divine perſons, out of the unity of the divine attributes, and of the divinity it ſelfe; becauſe, as the Father, ſo the Son, and ſo the holy Ghoſt is Almighty, and God, and Lord. Of the Father no man doubts. The Son is alſo omnipotent; becauſe, whatſoever the Father hath, the Son hath alſo, and therefore omnipotency, Joh. 16.15. And he is called expreſly God almighty. Rev. 1.8. and 4.8. He is alſo God, and the true God, 1 John 5.20. God bleſſed for ever, Rom. 9.5. Where the Name of God doth ſurely ſignifie the Divine ſubſiſtence, and not the attribute onely of that ſubſiſtence: againſt two moſt impudent ſayings of Socinus, That the ſimple Name of God, when it is given to Chriſt, doth no where ſignifie his ſubſiſtence: and that it is no where found in the Scripture, where the Name of God, being the ſubject, is neceſſarily referred to Chriſt. The firſt of theſe is refelled by divers places of Scripture, eſpecially theſe, Rom. 9.5. Of whom Chriſt is after the fleſh, who is above all, God bleſſed for ever. 1 John 5.20. We are in that true one, in his Son Jeſus Chriſt. He is the true God, and life eternall. The latter is falſe, both by theſe and other places, Acts 20.28. God hath purchaſed the Church by his owne blood. 1 Tim. 3.16. God was made manifeſt in the fleſh. He is alſo Lord. Luke 2.11. To you is borne this day a Saviour, which is Chriſt the Lord. The holy Ghoſt is alſo omnipotent, Becauſe all graces and divine operations one and the ſame Spirit doth worke, diſtributing them apart to every one as he will, 1 Cor. 12.11.

Likewiſe, he is that God and Lord, who ſpake of old by the Prophet Iſaiah, Acts 28.25. And by the mouth of David, Acts 1.25. In whoſe Name we are baptiſed, Mat. 28.19. And, who is a witneſſe in heaven with the Father and Sonne, 1 John 5.7. The Hereticks cavill, that they finde it not literally written, that the holy Ghoſt is God: which is too frivolous a ſubterfuge. Where is it literally written, the Father is God, the Son is God? What faithfull man will require ſo many letters written, when the thing it ſelfe is written? Is it not plainely written, 1 John 5.7. The holy Spirit beares record in heaven? And preſently after, The witneſſe of God is greater? Acts 5.3. Thou haſt lyed to the holy Ghoſt? Then by and by, Thou haſt lyed to God? 1 Cor. 3.36. You are the temple of God, and the holy Spirit dwels in you? And ſhortly after, c. 6.19. You are the temple of the holy Ghoſt? He is alſo Lord; becauſe we are as well baptiſed in the Name of the holy Ghoſt, (that is, into his worſhip, ſervice, and obedience) as in the Name of the Father, and of the Son, Mat. 28.19. and the Apoſtles call upon God, who ſpake by the mouth of David, Why did the Gentiles rage? that is, they call upon the holy Ghoſt thus; Lord, thou art that God, who made the heaven and earth, ſeas, and all things in them, Acts 4.24.

11. And yet not three.] See Numb. 8.

12. And yet not three.] But one Lord; to wit, Jeſus Chriſt, 1 Cor. 8.6. Is not then the Father Lord, nor the holy Ghoſt Lord? The Catholick faith doth thus reconcile this, that onely the Father is Lord, the Son and holy Ghoſt by the dominion of the deity common to the three Perſons, which conſiſteth in the creation and government of all things: and from which dominion the Apoſtle, 1 Cor. 8.6. excludes not the Father and holy Ghoſt, but falſe gods and all creatures: But Jeſus Chriſt is the one and onely Lord by the dominion of mediation, which is not common to the three Perſons, but proper to Chriſt, which conſiſteth in the Propheticall, Prieſtly, and Kingly office of the Mediatour, and from which the Apoſtle, 1 Cor. 8.6. excludes not ſo much the Father and holy Ghoſt, as the fictitious mediatours of Pagans, Jews, and Antichriſtians.

ARTICLE VI.

13. For, as we are compelled by the Chriſtian verity to confeſſe ſeverally each perſon to be God and Lord, ſo we are forbid by the Catholick faith to ſay, there be three Gods, or three Lords.

The Declaration.

13. FOr as.] This Article gives a reaſon of the Antitheſis of the fourth and fifth Article; which reaſon was declared before out of Scripture, in which alone the Chriſtian truth, and Catholick religion is grounded, both in reſpect of the equalitie of each perſon, as alſo in regard of the conſubſtantialitie of the ſame in the Trinitie: therefore the Chriſtian veritie compells us to confeſſe, each perſon to be God and Lord, becauſe the Scriptures, which affirme the ſame, cannot faile, as it was Number 9. And the Catholick faith forbids us to ſay, there are three Gods or Lords; becauſe the Scriptures which affirme one God and one Lord, cannot faile, as is ſaid Numb. 3. and 11.

ARTICLE VII.

14. The Father 15. is made of none, 16. nor created, 17. nor begotten; 18. the Sonne is from the Father alone, 19. not made, 20. nor created, 21. but begotten: the holy Ghoſt 22. is from the Father and the Son, 23. neither made, nor created, 24. nor begotten, 25. but proceeding. There is then one Father not three Fathers; one Son, not three Sons; one holy Ghoſt, not three holy Ghoſts.

The Declaration.

14. FAther.] This Article declares the third, concerning the diſtinction of the perſons, which conſiſteth in a diſtinct manner of exiſting, proper for each perſon.

15. Of none.] The Greek is 〈 in non-Latin alphabet 〉 . that is, made of, or from none, having no off ſpring or originall from any other, becauſe he is from himſelfe.

16. Nor created.] The Greek is 〈 in non-Latin alphabet 〉 , neither made of any; for, (neither created) otherwiſe he ſhould be the creature of another.

17. Nor begotten.] So it is in the Greek: hence the Greek Divines call the Father 〈 in non-Latin alphabet 〉 , unbegotten; for, if he were begotten, he ſhould be the Son, not the Father: And this is the manner of exiſting, by which the Father is diſtinguiſhed from the Son, and holy Ghoſt, becauſe he is of none but of himſelfe.

18. The Son from the Father.] Not alſo from the holy Ghoſt; for, as the Father onely hath the Son, ſo the Son is onely from the Father: therefore he is not the Son of Abraham, David, and Mary, but according to the fleſh.

19. Not made.] When the Apoſtle ſaith, He was made of a woman, Gal. 4.4. that is underſtood according to the fleſh, not according to the divinity.

20. Nor created.] As Arius blaſphemed, that the Son was firſt created; abuſing a corrupted place in the Apochrypha, Syrac. 24.14. and depraving other Scriptures, which call Chriſt the beginning of the creature of God; to wit, not a paſſive, but an active beginning. Col. 1.5.18. Rev. 3.4.

21. But begotten.] In the Greek it is, begotten of the Father, and that alone; therefore he is the onely begotten of the Father, John 1.14. and that Wiſdome that was begot, before the mountaines were made, Prov. 8.25. that is, from eternity. This eternall generation of the Son from the Father, is the ineffable communication of the divine Eſſence, by which alone the ſecond perſon of the divinity from the firſt alone, as a ſon from the father, receives the ſame eſſence, whole and intire which the father hath: and this is the way of exiſting by which the Son is diſtinguiſhed from the Father and the holy Ghoſt, becauſe he is onely begotten of the Father.

22. From the Father.] So it is in the Greek, from the Father, as John 15.26. 〈 in non-Latin alphabet 〉 , &c. Who proceedeth from the Father; but Athanaſius ſaith not, from the Father alone, as he ſpake of the Son, 〈 in non-Latin alphabet 〉 , of the Father alone: which excluſive particle, when the later Grecians, againſt the minde of the Apoſtles, and of Athanaſius, at length added; the Latine Church, to fill up the Scriptures meaning, ſaid, [From the Father, and the Son.]

23. Not made.] This is againſt the Macedonians, who feigned the holy Ghoſt to be a creature, created motions, and created ſpirituall gifts.

24. Nor begotten.] Becauſe, ſo he were the Son; for, to be begotten, is to be the Son.

25. But proceeding.] So it is in the Greek, as it is ſaid, John 15.46. for, this proceſſion or emanation is the ineffable communication of the divine Eſſence, by which alone the third perſon of the divinity from the Father and the Son, as a Spirit from him whoſe Spirit he is, receives the ſame entire eſſence which the Father and Son have. Concerning the manner of this proceſſion and generation, to thoſe that curiouſly enquire, that of Damaſcen ſhould be anſwered, 〈 in non-Latin alphabet 〉 &c.Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and proceſſion we have learned, but which is the manner or way of this difference we know not. And that of Ambroſe. Licet ſcire, &c. We may know that the Son is begot, (and ſo that the holy Ghoſt proceeds) but we may not know how he is begot, and how he proceeds. And this is the way of exiſting, that he proceeds from the Father and the Son: for, he is the Spirit of the Son, no leſſe then of the Father, Rom. 8.9. Gal. 4.6. and he is ſent from both, John 15.26. he proceeds then from both.

ARTICLE VIII.

And in this Trinity 26. none is before or after other, 27. none leſſer or greater then other; 28. but all the three perſons are co-eternall among themſelves, and co-equall: ſo that in all things, as is ſaid, the unity in trinity, and trinity in unity is to be worſhipped: 29. He then that will be ſaved, muſt thus think of the Trinity.

The Declaration.

26. NOne before.] To wit, in nature and time; though in order of exiſtence the Father be the firſt, the Son the ſecond, and the holy Ghoſt the third perſon.

27. None greater.] Becauſe God admits no quantity: but when Chriſt ſaith, he is leſſer then the Father, John 14.28. he ſaith this, not in reſpect of his divinity, but onely in regard of his mediation and humanity; otherwiſe, that could not be true, when he ſaith, I and my Father are one. All that the Father hath are mine.

28. But all.] The co-eternity then, and co-equality, and the co-eſſentiality alſo of the Trinity, is altogether to be worſhipped.

29. He then that will.] He therefore hates his owne ſalvation, who beleeves not the holy Trinity: for, Whoſoever denieth the Son, hath not the Father, 1 John 2.23. And, Who hath not the Spirit of Chriſt, he is none of his, Rom. 8.9. For no man can ſay, that Jeſus is the Lord, but by the holy Ghoſt, 1 Cor. 12.3.

The Catholick Faith, concerning the Incarnation of the Son of GOD, our Lord JESUS CHRIST; According to the Creed of ATHANASIUS, briefly declared and aſſerted.
ARTICLE I. Of the Creed the ninth.

But 1. it is neceſſary unto eternall ſalvation, that whoſoever will be ſaved, 2. he beleeve rightly the 3. Incarnation of our Lord Jeſus Chriſt.

The Declaration.

1. BƲt it is neceſſary.] This neceſſity is every where delivered in Scripture: John 3.36. He that beleeveth in the Son, hath everlaſting life; and he that beleeveth not the Son, ſhall not ſee life; but the wrath of God abideth on him. Joh. 6.14. This is the will of him that ſent me, that all that ſee the Son, and beleeve in him, may have life eternall. John 17.3. This is life eternall, to know thee the onely true God, and whom thou haſt ſent Jeſus Chriſt. 1 John 4.3. And every ſpirit that confeſſeth not that Jeſus Chriſt is come in the fleſh, is not of God. Acts 4.12. Neither is there ſalvation in any other: for there is none other name under heaven given among men, whereby we muſt be ſaved. Acts 10.43. To him give all the Prophets witneſſe, that whoſoever beleeveth in his Name, ſhall receive remiſſion of ſins by his Name. By faith then in the Son of God made man, it behooveth all to be ſaved, and without this faith no man can be ſaved.

2. Incarnation alſo.] In Greek 〈 in non-Latin alphabet 〉 , his inhumanation, 〈 in non-Latin alphabet 〉 , his incorporation; of the cauſes, truth, and manner of which, Athanaſius leſt a famous 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 non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . 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 everywhere expreſſe the word 〈 in non-Latin alphabet 〉 , Lord, by Gods proper name 〈 in non-Latin alphabet 〉 , which is worth the obſerving; becauſe it affords an ample argument of the true Deitie of our Lord Jeſus Chriſt: For, if 〈 in non-Latin alphabet 〉 , be the ſame that Jehovah, ſurely 〈 in non-Latin alphabet 〉 , 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; as the proper and onely begotten ſon of man, is man: which the Scripture in innumerable places confirmeth.

10. Of the ſubſtance of his Father.] This alſo the Scripture confirmeth, as often as it witneſſeth the Son of God to be begotten, and the onely begotten of the Father. For, when an intelligent nature is ſaid to beget, it is properly to bring forth an iſſue out of its owne ſubſtance, that is, the begetter to that which is begot, the father to the ſon communicates his owne ſubſtance.

11. Begotten before the world.] Wiſdome, which is the Son of God,Prov. 8.22, 23, 25, 30. three or foure times plainly reſtifieth, that ſhe was begot before time, and before the world was made. And this, among ſenſible or rationall men, (not to ſpeak of godly men) ought not to be doubted. For, how could God be a Father before the world, if he begot not his Son before the world? The Church confeſſeth, that the manner of this generation is ineffable. Rufinus in his Expoſition of the Creed (which is commonly attributed to Cyprian) ſaith thus, 〈 in non-Latin alphabet 〉 . I will not have thee diſcuſſe how God the Father begot his Son, neither ſearch too curiouſly into the depth of this myſterie, leſt perhaps, whilſt thou art making too ſtrict a ſcrutiny, to find out the ſplendor of this inacceſsible light, thou forfeit that ſmall and weak ſight, which, by divine bounty is beſtowed upon men. Know, that the myſterie of this divine generation is as far different and eminent above all things that are in us, as the Creatour is more potent then the creature, and the Artificer more excellent then his worke, &c. When thou heareſt of this Son, I would not have thee think of a carnall nativity; but remember, that theſe things are ſpoken of the ſimple nature of an incorporeall ſubſtance. For, if in that word, which the heart; or in that meaning, which the mind; or in that brightneſſes which the light begets of it ſelfe; if, I ſay, there is no weakneſſe in that generation: how much purer must our thoughts be of him, who is the Creatour of all theſe? By this manner then of ſubſiſting proper to himſelfe, is the Son of God diſtinguiſhed in the holy Trinitie, from the Father and holy Ghoſt, becauſe he alone is begotten of the Father before the world: and therefore hee onely aſſumed mans fleſh, and was borne of the Virgin in time.

12. Of the ſubſtance of his mother.] As the Angel ſaid to the Virgin Mary, Luke 1.35. That holy thing which ſhall be borne of thee, that is, of thy ſubſtance and wombe, ſhall be called the Son of God. For, the Son of God ſhould have been the ſon of David, according to the promiſe, 1 Chron. 22.10. Hebr. 1.5. Math. 1.1. Of the ſeed of David, according to the fleſh, Rom. 1.3. Hence hee is called the fruit of Maries womb, Luke 1.42. But the fruit is begot of the ſubſtance of the tree; which is flat againſt the madneſſe of Valentinus, affirming, that Chriſt was ſent by the Father, and brought with him an heavenly bodie, and that he aſſumed nothing of the Virgin Mary; but that hee paſt through her, as through a channell or pipe, without taking any fleſh of her, August. de haereſ. 10.

13. In the world.] That is, in time, or in the fulneſſe of time, to wit, prefixed by God, Gala . 4.4. which was in the 42. yeare of Augustus his reigne, and in the year of the world 3928. according to Beroaldus his beſt account.

14. Perfect God.] In Greek, perfect God is the ſame that 1 John 5.20. the true God: for, there is but that one and eternall God by nature, 〈 in non-Latin alphabet 〉 who calls himſelfe,Gen. 17.1. the God of ſufficiency or perfection. He is not then God equivocally, in reſpect of the excellencie of his gifts and office, as Angels, Pſal. 97.7. Or, as Princes, Pſal. 82.6. as Samoſatenus and Photinus of old blaſphemed; and of late, the Servetians and Socinians, affirming Chriſt to have taken his beginning from Mary, and not to have had any being before her. Neither a factitious or created God before all things of non-entities, as Arius madly ſaid. For no creature can attaine to the perfection of the Creatour, whereas every creature proceeds from non-entitie to entitie; but not to be, is abſolutely repugnant to God, and to his perfection.

15. Perfect man.] A true and entire man, conſiſting of a reaſonable ſoule, and a humane body; which is contrary to the hereſie of Marcion and Manichoeus, affirming, that Chriſt came in the later times to deliver ſoules, not bodies; and that he was not truly in the fleſh, but onely to delude humane ſenſes, hee made ſhew of humane fleſh. This is alſo againſt the errour of Apollinaris the Syrian, affirming the Son of God to have aſſumed the fleſh without the ſoule, and that the Word was in ſtead of the ſoule in him, Auguſt. de haereſ. 46.55. Chriſt himſelfe did pithily refute both theſe: the former, when, riſing from the dead, he ſhewed himſelfe to his diſciples, who, being affrighted with his ſight, ſuppoſed they had ſeen a ſpirit; to whom Chriſt faith, Why are you troubled? See my hands and feet: for I am the ſame. Touch me and ſee; for a ſpirit hath not fleſh and bones, as you ſee mee have, Luke 24.39. But the later he refells, when, in the garden, in his feare and agonie, he cried out, My ſoule is heavie unto death, Matth. 26.38. Now, the Word could not either be troubled with paſſions of the mind, or with the feare of death; becauſe the nature of man, being aſſumed into the hypoſtaſis, doth not ſubſiſt by it ſelfe, but in the perſon of the Word, which is ſo far from diminiſhing mans perfection, that it rather perfects it. As for mans perſon, to be, or to ſubſiſt, it is the perfection of a meere man, which, indeed, ſhould make Chriſt to be meerly man: But to ſubſiſt in the perſon of the Word of God, is the perfection of him that is both God and man; or of man aſſumed into the Godhead, as Athanaſius ſpeakes in the following Article.

16. Equall to the Father.] That Chriſt was the Son of God, and God, the forenamed Hereticks of old did not, and the moderne doe not deny; but they did, as they doe at this day, trifle with an equivocation, affirming a factitious god, in reſpect of gifts and divine operations; or a God created before all things, but leſſer and inferiour to the Father: which is directly againſt the aſſertors of the Chriſtian faith, amongſt whom Athanaſius was not the meaneſt: who, by evident teſtimonies out of Scripture, and arguments, did demonſtrate, that the Son of God was God, equall and conſubſtantiall with the Father. Here let a few ſerve: We are inaugurated by baptiſm equally in the name of the Father, Son, and holy Ghoſt, as in the name of one true God. The Jewes themſelves did acknowledge Chriſt, when he ſaid, John 5.17. My Father worketh hitherto, and I worke, that he called God his owne Father, and that he made himſelfe equall with God; which Chriſt was ſo far from denying or reproving, that through the whole Chapter he confirmes it by notable documents, taken from the equality and identity, both of his owne and Fathers workes and operations, power and authoritie, honour and worſhip: Whatſoever (ſaith he) the Father doth, the Son doth the ſame alſo. For, as the Father raiſeth the dead, and quickneth them; ſo doth the Son quicken thoſe whom he will, &c. The Father hath committed all judgement to the Son, that all may honour the Son, as they honour the Father. As the Father hath life in himſelfe, ſo he hath given to the Son to have life in himſelfe, &c. There needs no more: Chriſts owne witneſſe alone of himſelfe is ſufficient to confirme our faith, and to overthrow hereſies;John 8.14. For if (ſaith he) I teſtifie of my ſelfe, my teſtimony is true: but hee teſtifieth of himſelfe, that God is his proper Father, and that he is equall with God the Father; therefore his teſtimony of himſelfe is true. Hence the malicious ſtupiditie of Hereticks, derogating authoritie from his teſtimony, is more to be deteſted, then that of the Jewes.

According to his divinity.] Not according to his humanity; otherwiſe hee were not true man: therefore the doctrine of Schwenckfeldius if falſe, which equals Chriſts humanity in all things to God; or, which makes Chriſts humanity equall to God.

17. Leſſer then the Father.] And this Chriſt witneſſeth of himſelfe, ſaying, My Father is greater then I, John 14.28. to wit, by reaſon of my Incarnation, as man, I am leſſer then the Father. Which, becauſe Arius drew this to the inequalitie of the divinitie, hee brought in the hereſie of the Anomaei, Cyril. l. 2. theſ. c. 3. So far is the Son equall to the Father, in that he is by nature God; but in that he was made man, and as a man was crucified and died, he is leſſe then the Father. The definition of Chalcedon afterwards againſt Eutyches thus declares it, Conſubſtantiall to the Father, according to the divinity; conſubſtantiall to us, according to the humanity. In all things like to us, except the filth of ſin, Hebr. 2.17. and 4.15.

ARTICLE IV. Of the Creed the XII.

18. Who, though he be God and man, yet he is not two, but one Chriſt. 19. One, not by converting of the divinitie into fleſh, 20. but by aſſuming of the humanitie into God. 21. One altogether, not by converſion of the ſubſtance, 22. but by unitie of the perſon. 23. For, as the reaſonable ſoule and fleſh are one man, ſo God and man is one Chriſt.

The Declaration.

18. WHo, though God.] Hitherto of the truth of the two natures of the Son of God incarnate: now, of their union; or of the perſonall unitie. The Article in the beginning hath a Prolepſis or anticipation: whereas God and man are two divers ſubſiſtances; therefore, if Chriſt be God and man, hee will not be one, but two. Yet one Chriſt, God and man, not two; 〈 in non-Latin alphabet 〉 . becauſe of the union of the natures. God, indeed, and man are different ſubſiſtences, without the perſonall union; but Chriſt is God and man in the perſonall unitie. Upon this part of the Article pitcheth that hereſie, which, about an hundred years after Athanaſius, Neſtorius, the Patriarch of Conſtantinople, brought into the Church; but was condemned by the Councell of Epheſus.

19. One, not by converſion.] The reaſon of the unitie conſiſteth not in the converſion of the divinitie into fleſh, which hereſie was deviſed two hundred yeares after Athanaſius, by Eutyches a Monk of Conſtantinople, who expounded the words of John, The word was made fleſh, of the converſion of the word into fleſh: As the water is ſaid to be made wine, that is, converted into wine, John 2.8. affirming, that after the incarnation, not two natures did remaine, but one onely; to wit, the fleſh made of the Word. But not without cauſe he was ſuppreſſed by the authority of the Councell of Chalcedon: For, how can the divinity be turned into fleſh? or an uncreated nature, void of mutation, be converted into a creature? By this meanes, Chriſt ſhould neither be God nor man truly; becauſe he muſt loſe both the Divinity and the humanity together.

20. But by aſſuming the humanity into God.] In the Greek, into the Deity; yet not abſolutely, but into one of the perſons of the Deity, or of the Word. For this alone, not the Father, not holy Ghoſt, aſſumed humane fleſh into the unitie of the hypoſtaſis. See the 8. and 1. Note. Of this aſſumption the Apoſtle thus, Hebr. 2.14. He was made partaker of fleſh and bloud. And ver. 16. He took not on him the nature of Angels: but he took on him the ſeed of Abraham; that is, he united it to himſelfe perſonally, as the Schooles ſpeak, that there might be one hypoſtaſis of the Word and fleſh. The true reaſon or manner then of the unitie of Chriſts perſon, is not the converſion of the Word into fleſh, but the hypoſtaticall union of the Word with fleſh.

21. Not by confuſion of the ſubſtance.] That is, not by commixtion of the nature and naturall properties of them both, into ſome third thing, ſuch as is the confuſion of water and honey in Metheglin, which was the hereſie afterward of the Monophyſits ſprung out of Eutyches his follies, againſt which Damaſcen diſputes at large, lib. 3. orthod. fidei. c. 3.

22. But by unity of the perſon.] To wit, of God-man, or the Word incarnate: the natures of the Word & fleſh, and their eſſentiall properties remaining diſtinct and ſafe; as, after Athanaſius, the Councell of Chalcedon, Act. 20. hath more fully explained, in theſe words, We all acknowledge our Lord Jeſus Chriſt in two natures inconfuſedly, immutably, indiviſibly, inſeparably; the diverſity of the two natures being no waies made void, by reaſon of the union: rather the propriety of each nature, agreeing in one perſon, is preſerved; ſo that he is not divided or ſevered into two natures, but Jeſus Chriſt is one, and the ſame only begotten Son, God the Word.

23. For as the reaſonable ſoule.] The manner of the union of the Word & fleſh is illuſtrated by a Similie, which, before Athanaſius, Juſtin Martyr, a very ancient Writer, in his Expoſition of the Faith, did make uſe of, whoſe words we thought good to ſet down that we may underſtand how much they agree: Let no man (ſaith he) enquire of me the maner of this union; for I am not aſhamed to confeſſe my ignorance: yet I will rather glory, that I beleeve thoſe hidden myſteries, with which I was initiated, which are not perceptible to reaſon and underſtanding. Some there are, who underſtand this union, as they doe that of the ſoule and body, and ſo they teach. And the example agrees, if not in all, yet in parts: For, as man, being one, hath two different natures; and with one part he conſulteth, and with the other he puts his counſell in execution; with his mind he decrees to build a ſhip, with his hands he puts in practiſe the work which he decreed: So one Son, being of two natures; according to the one he workes miracles, according to the other, he takes upon him all ſort of humility: For, as he is of the Father, and God, he works miracles; as he is of the Virgin, and man, of his owne accord he did naturally undergoe the croſſe and paſsion, and ſuch like. Hitherto if one compare, the ſimilitude doth well agree; on the other ſide, if he compare the whole with the whole, he takes away the difference: For, though man conſiſt of body and ſoule, yet he is not the ſame with theſe, but ſome other thing; as he is man, he conſiſteth in the union of body and ſoule, and ſo exiſteth ſome other third thing: But Chriſt is not made of the Deity and humanity, when he is not different from theſe two, but both, God and man. Againe, the ſoule is alwaies affected with the body, which no Orthodox man, that is well in his wits, dare ſay or think of Chriſts divinity: therefore this example of man is partly to be received, partly to be avoided.

By which words we underſtand, that the ſimilitude conſiſts in two things, and in ſo many is diſcrepant. It agrees firſt, that as the reaſonable ſoule is coupled with mans body into one perſon of man; ſo God the Word, with the nature of man, is coupled in the one perſon of God and man, and that by an unſpeakable way. Again, as the union of the ſoule with the body is made, the eſſentiall properties of both natures remaining entire; for, the ſoule remaines in the union inviſible, ſpirituall, immortall, rationall, impartible; but the body is viſible, tangible, mortall, void of reaſon, and partable. The union alſo is made without transfuſion of the eſſentiall properties of the one nature into the other: The ſoule is not made viſible corporeall, mortall, irrationall, partible, for being united to the body: The body is not made inviſible, ſpirituall, immortall, rationall, impartible, becauſe united to the ſoule. The union notwithſtanding is made with the communion of the eſſentiall properties of body and ſoule, really tranſient into the perſon of man, in reſpect of each nature: As man really becomes immortall, rationall, according to his ſoule; ſo he becomes mortall, and void of reaſon, according to his body. So the union of God the Word was made, the properties of both natures remaining entire. God the Word remained in this union eternall, uncreated, moſt ſimple, infinite, omnipreſent, omnipotent, omniſcient, impaſſible, immortall, &c. The fleſh in time was created, compounded, finite, in reſpect of place, power, knowledge, paſſible, mortall, &c. The union alſo was made without transfuſion of the eſſentiall properties of God the Word into the fleſh, or of the fleſh into God the Word. The Word was not made temporary, was not created, nor compounded, nor finite in place, power, and knowledge, nor paſſible, or mortall, by the union with the fleſh: So the fleſh was not made eternall, uncreated, uncompounded, infinite, omnipotent, omnipreſent, omniſcient, impaſſible, immortall, by the union with the Word; yet the union was made with the communion of the eſſentiall properties of the Word and fleſh, really tranſient into the perſon of Chriſt, God and man, or the Word incarnate, in reſpect of each nature (which Damaſcen calls the manner of alternation, lib. 3. orthod fid. cap. 4.) As Chriſt-God becomes man really in time, 〈 in non-Latin alphabet 〉 . created and borne, compounded, finite in place, power, and knowledge, and was paſſible, mortall, ſuffered, died, according to the nature aſſumed; ſo Chriſt-man is really God, eternall, uncreated, moſt ſimple, finite, omnipotent, omnipreſent, omniſcient, according to the divinity aſſuming.

But the ſimilitude agrees not in this: Firſt, that in man, by reaſon of the union of the reaſonable ſoule and body, ſome third thing, ſpecifically different, is made up, to wit, man, as of matter and forme, neither of which is man. 'Tis not ſo in Chriſt; becauſe the Word, aſſuming the fleſh, both before and after the incarnation, was God and the ſame perſon, heretofore without fleſh, afterward clothed with it. Secondly, the ſoule of man receives into it the paſſions of the body, with which it grieveth and rejoyceth; but God the Word is void of all affection and paſſion.

ARTICLE V. Of the Creed the XIII.

24. Who ſuffered for our ſalvation. 25. Went downe to Hell. 26. The third day roſe againe from the dead. 27. Aſcended into Heaven. 28. He ſitteth at the right hand of God the Father Almighty. 29. From thence he ſhall come to judge the quick and dead.

The Declaration.

24. WHo ſuffered.] Hitherto of the myſterie of the Incarnation; followes the office of the Son of God incarnate: the words are almoſt a ſuccinct repetition of the Apoſtles Creed. Now, theſe are the things, for which we beleeve the Son of God to be incarnate, and without the aſſurance of which, in vaine wee ſhould beleeve the incarnation of the Son of God. For, becauſe the Son of God became our ſurety in the judgement of God, he ought in our fleſh to have ſuffered for us an accurſed death, that he might ſatisfie for us the curſe of the Law, and reſtore to us by his death life and righteouſneſs, which were loſt: he ſuffered therefore the death of the Croſſe, to recover our ſalvation, Rom. 4.25. Phil. 2.8. Heb. 2.14 &c.

25. He deſcended into Hell.] That he might free us from the terrours of Hell; but not by a corporeall deſcending, or in his ſoule, after death, into the place of Hell. For the Scripture is cleerly againſt ſuch a deſcending, Luke 23.43, 53. but in a ſpirituall wreſtlings with the ſorrows of Hell (which the Scripture uſually calls a deſcending into Hell, 1 Sam. 2.6. Pſal. 16.18. and 116.3.) before his death in the garden, and on the Croſſe, Mat. 26.38. Luke 22.44. Mat. 23.46.

26. The third day he roſe againe.] For our juſtification, Rom. 4.25. This Article is the ground of Chriſtian hope and comfort: For, if Christ be not raiſed from the dead, our preaching is in vaine, our faith is in vaine, and we are yet in our ſins, 1 Cor. 15.17.

27. He aſcended into Heaven.] He is alwaies with us by his divinity; but if he had not corporally departed from us, we had ſtill ſeen his body carnally, and ſhould never beleeve ſpiritually; by which faith we are juſtified, Auguſt. ſerm. 60. de verbo Domini.

28. He ſits at the right hand, &c.] According to the promiſe, Pſal. 110.1. Sit at my right hand, untill I make thine enemies thy footstoole; which the Apoſtle interprets, 1 Cor. 15.25. He muſt reigne, till he hath put all his enemies under his feet. And, Epheſ. 1.2. He hath placed him above all dominion and power, &c. and hath put all things under his feet, and hath made him head over all, to his Church: Therefore the g ory of Chriſts ſitting at his Fathers right hand, is the Kingdome of the Mediatour exalted in his own fleſh, and not the diffuſion of the fleſh, or ubiquity, which is repugnant to that which followeth.

29. From thence he ſhall come to judge.] Phil. 3.20. 2 Tim. 4.1. Hee is to judge the quick and the dead at his glorious coming in his Kingdome, Auguſt. Epiſt. 57. ad Dardan. Doubt not therefore that now the man Chriſt Jeſus is there, from whence he is to come. Call to mind, and hold faſt the Chriſtian confeſsion; becauſe hee is riſen from the dead, hath aſce ded into heaven, ſitteth at the right hand of the Father, and from no other place but from thence will he come to judge the quick and the dead: and he will ſo come, as the Angels witneſſed, after the ſame manner that he was ſeen to goe into heaven; that is, in the ſame forme and ſubſtance of fleſh, to which he hath given immortality; but hath not taken away its nature. According to this forme, he muſt not be thought to be diffuſed every-where: for we muſt take heed, that by aſſerting the divinity of man, we take not away the verity of his body, &c.

ARTICLE VI. Of the Creed the XIV.

30. At whoſe coming all men ſhall riſe, 31. with their bodies, 32. and ſhall give an account of their owne deeds. 33. And who have done good, ſhall goe into life eternall; but who have done evill, into everlaſting fire.

The Declaration.

30. AT whoſe coming.] So it is taught, 1 Theſ. 4.16. With the voice of the Archangell, and the Trumpet of God, he ſhall come downe from heaven: and they that are dead in Chriſt, ſhall riſe firſt. 1 Cor. 15.52. In a moment, in the twinckling of an eye, at the laſt trumpet, the dead ſhall be raiſed incorruptible.

31. With their bodies.] For this corruptible muſt put on incorruption, and this mortall muſt put on immortality, 1 Cor. 15.53.

32. And they ſhall render.] So it is written, Matth. 12.36. I tell you, whatſoever idle word men ſhall ſpeake, they ſhall render an account of it, in the day of Judgement. For, wee muſt all of us appeare before the Tribunall of Chriſt; that every man may receive what hee hath done in his body, whether it be good or evill, 2 Cor. 6.10. The dead were judged of theſe things which were written in the Books, according to their works, Rev. 20.12.

33. And who have done good.] As Daniel propheſied, chap. 12.2. And many of them which ſleep in the duſt of the earth ſhall awake; ſome to life eternall, and ſome to ſhame and everlaſting contempt. And Chriſt, John 5.28. The houre ſhall come, when all that are in the graves ſhall heare his voice, and come forth: Who have done good, unto the reſurrection of life; but who have done evill, unto the reſurrection of condemnation.

ARTICLE VII. Of the Creed the XV.

This is the Catholick faith, 34. which except every one do faithfully and firmely beleeve, he cannot be ſaved.

The Declaration.

34. WHich except.] See the 1. Art. Num. 1. Of the holy Trinity, and above, Art. 1. Num. 3.

Of the Incarnation of the Word.

The Creed of the Fathers of Antioch, againſt PAULUS SAMOSATENUS: Out of the Acts of the firſt Councell of Epheſus.

WE confeſſe that our Lord Jeſus Chriſt was begotten of the Father before all worlds, but in the laſt times by the holy Ghoſt of the Virgin Mary, according to the fleſh, ſubſiſting onely in one perſon, which conſiſteth of the divinity and humane fleſh: whole God, and whole man; whole God alſo with the body, but not God according to the body: whole man alſo with the divinity, but not man according to the divinity: whole (againe) to be adored with the body, but not to be adored according to the body: whole adoring alſo with the divinity, but not adoring according to the divinity: whole uncreated alſo with the body, but not uncreated according to the body: whole formed alſo with the divinity, but not formed according to the divinity: whole with God, of the ſame ſubſtance alſo with the body, but not of the ſame ſubſtance, according to the body: Even as he is not, according to his divinity co-eſſentiall with men, but he is of the ſame ſubſtance with us even exiſtent in the divinity: For, when we ſay, that he is according to the Spirit co-eſſentiall with God; we do not ſay, that he is co-eſſentiall with men according to the Spirit. On the other ſide, when we preach, that, according to the fleſh, he is conſubſtantiall with men; we do not preach, that he is, according to the fleſh, conſubſtantiall with God: for, as according to the Spirit he is not conſubſtantiall with us; (for, ſo he is conſubſtantiall with God) ſo againe, he is not according to the fleſh conſubſtantiall with God; for, according to this he is conſubſtantiall with us; but as we pronounce theſe to be diſtinct and ſeparated, not to introduce a diviſion of that perſon which is one and individed, but to denote a diſtinction and inconfuſion of the natures and properties of the Word and fleſh: ſo we preach and worſhip what conduceth to the manner of this individed union and compoſition.

Therefore, on the contrary, if the fl ſh be found every-where, why is there not one nature of the fl ſh & Word which is every-where.If there be one nature of the Word and fleſh, how is it, that, whereas the Word is every-where, the fleſh is not alſo found every-where? For, when it was upon the earth, it was not in heaven; and now, becauſe it is in heaven, it is not upon the earth: and it is ſo far from being here on earth, that, according to it, we expect Chriſt to come from heaven, whom, according to the Word, we beleeve to be with us on earth. Therefore, according to your opinion, either the Word is contained with the fleſh in its place, or elſe the fleſh with the Word is every-where; ſeeing one nature cannot receive in it ſelfe what is contrary and diverſe. Now, to be circumſcribed to a place, and to be every-where, are things very different and unlike: and becauſe the Word is every-where, but the fleſh is not every-where, it is apparent, that one and the ſame Chriſt hath both natures, and that he is every-where according to the nature of his divinity; and contained in a place, according to the nature of his humanity; that he is created, and hath no beginning, ſubject to death, and cannot die; the one whereof belongs to him out of the nature of the Word, by which he is God, the other, out of the nature of the fleſh, by which the ſame God is man: therefore one Son of God, and the ſame being made the Son of man, hath a beginning out of the nature of his fleſh, and hath no beginning out of the nature of his divinity. He is created by the nature of his fleſh, and is not created by the nature of his divinity; he is circumſcribed to place by the nature of his fleſh, and is not contained in any place by the nature of his divinity; he is leſſer then the Angels by the nature of his fleſh, and is equall to the Father by the nature of his divinity; he died by the nature of his fleſh, and died not by the nature of his divinity. This is the Faith, and the Catholick Confeſſion, which the Apoſtles delivered, the Martyrs confirmed, and the faithfull hitherto maintaine. How then dareſt thou, who art moſt impious, and infected with the poyſon of Eutychian Hereſie, reprove Leo; whilſt, out of the diverſity of the actions of one Lord Chriſt, he teacheth the truth of both natures; that what he produceth to demonſtrate both natures, thou calumniates, as if he profeſſed two perſons?

A Queſtion propoſed to DAVID PARRY, By Mr. MOSES VASHARHELINUS, Rector of the famous Schoole of PATACHIN in Hungary, An. 1601. a. d. 14. Auguſt. Gregor. Whether God created all men for one end in Adam to ſalvation, upon condition of keeping the Law?

I See here, ſaith Mr. Moſes, that there is, if not truly, yet ſeemingly, a contradiction among Writers, Mr. Calvin ſaith, l. 3. Inſt. c. 21. §. 5. That all men were not created in the ſame condition. Dr. Ʋrſinus, quaeſt. 6. Catech. affirmes, That God created man, that he might live for ever with him in bleſſedneſſe. If this be ſo, it ſeemes that mans fall is not ſubject to divine providence, and that God did not attaine his end which he intended in the creation. Piſcator againſt Andrew Schaffman, Propoſ. 29. ſaith, That God created all mankinde in one, but not for one end: And in the Queſtion 37. to this argument of Schaffmans, The Image of God was concreated, holineſſe and righteouſneſſe were to be propagated, for which man both pleaſed God, and by obeying his will, which was then ſound, he was to be made partaker of eternall joy. Piſcator anſwereth, That it is falſe, that holineſſe which was concreated ſhould be propagated; becauſe it is true, that by Gods Decree it was to be loſt, before our firſt Parents ſhould propagate children: for, if an haire of our head cannot fall, without the will of our heavenly Father; how much leſſe could that holineſſe be loſt without his will and providence?

Dr. Parrie's Anſwer.

You enquire, Mr. Moſes, Whether God created all men in Adam for one end to ſalvation, upon condition of obſerving the Law: And of this Queſtion you ſhew the different opinions of Authors. If I ſay, that I am willingly ignorant of this Queſtion, I ſhall not lye; for it is fetched out of the ſecret cloſet of Gods hidden decrees; having in it more quickneſſe of wit, then edification. Yet, I will tell you what I think of this matter: If you conſider it à priori, I affirme, that all were made for one end in Adam, as the branches of the tree in the ſtock; but with this condition, if in the Image of God (which was the beginning and a part of ſalvation) Adam himſelfe had ſtood, and had propagated it to poſterity; or, in it had propagated all men in it: but, becauſe this condition, was neither placed in the counſell of God, nor was to be placed in the event; (à poſteriori) we are forced to deny, except we will beleeve that God hath failed in his end, or hath changed his counſell; whereas, it is apparent, that many never attaine to ſalvation. But, to cut off all Sophiſtry, ſo I ſtate it:

Adam hath a double conſideration; one before his fall, as the ſtock of mankinde potentially in him, which was never to be brought into act; for God (as we are taught by the event) not onely created man mutably good, who, being tempted, might loſe his uprightneſſe before he did procreate; but he decreed alſo to ſuffer him to be tempted, to fall, and to loſe his righteouſneſſe, before he did procreate: which being granted, he was not to procreate any men at all in this eſtate. It is idle then, to aske if God created all men to ſalvation in him, which he did not decree them to procreate of him, for cauſes hid in his manifold wiſedome. Then, he is conſidered after his fall, as the ſtock of mankinde actually; when, not onely by nature, but alſo by divine diſpoſition, man was actually to procreate mankinde, but ſuch as himſelfe was; to wit, evill, and liable to the curſe: and to this belongs the preſent queſtion, as the whole decree of predeſtination about election and reprobation. Now, an anſwer out of Scripture and experience (à poſteriori) may eaſily be given, that as all men, begotten of ſinfull Adam, do not aime at the ſame end, but ſome at life, others at death: ſo, all are not procreated of Adam to the ſame end, and therefore, all are not created of God to the ſame end. Nor can it be ſaid that they were created in lapſed Adam, except we will utterly exclude God from creating man, or make him idle in it, or yeeld, that he is fruſtrated of his intention. Every man then is created to that end, to which either by the pravity of his nature he is permitted to tend, that is, to death; or to which, by the meanes of grace in Chriſt he is directed, that is, to ſalvation. For doubtleſſe, God did not idly ſee or fore-ſee that divorce which preſently appeared amongſt the ſons of Adam, Noah, Abraham, Iſaac, &c. being by nature corrupted, but what by grace he effected in time, according to that, (Jacob have I loved, Eſau have I hated; and, Before the children were borne, when they had not as yet done good or evill, that the purpoſe of God might remaine firme according to election) ſo he decreed from eternity. You ſee the queſtion neerely agrees with the doctrine of election, of which therefore I will adde no more, to avoid prolixity; Calvin then ſaith well, That all men are not created in the like condition; to wit, after the fall, in reſpect of the end, not of the eſtate: for, all men are borne alike in the ſame eſtate, to wit, all the ſons of wrath; for, concerning the diverſity of the end, it is ſaid of the elect, He hath appointed us to ſalvttion, &c. 1 Theſ. 5.9. of the reſt; He made the wicked for the evill day. When Ʋrſinus then ſaith, That God created man, to the end he might live with him in bliſſe for ever, he muſt be underſtood conditionally, ſo far as man ſhould perſevere in integrity; the end therefore was conditionall, not to be placed in Adam, but in Chriſt; if, as it came to paſſe Adam had fallen: and ſo Schaffman is to be underſtood, That the holineſſe which was concreated with Adam, was to be propagated to all men, to wit, if Adam did not loſe it before he did procreate all; therefore, he ſpeakes truth conditionally, but falſe abſolutely, which is that Piſcator ſaith.

Thus briefly Mr. Moſes of that great Queſtion, that you may have matter to thinke more at large, although it becomes you and us all in this, according to the Apoſtles rule, Not to thinke of our ſelves more highly then we ought to thinke, but to thinke ſoberly.

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ANIMADVERSIONS UPON THE POSITIONS OF Dr. AEGIDIUS HUNNIUS, Concerning the Hypoſtaticall Union, by 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: 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . 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 Ʋbs, 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: 〈 in non-Latin alphabet 〉 . 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; 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 , 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: 〈 in non-Latin alphabet 〉 , &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, might ſeem to ſound of any change of the Word into fleſh, the holy Ghost explaines it by words equivalent, ſaying, That God is manifeſted in the fleſh, that Jeſus Chriſt came in the fleſh, that the Son of God was made partaker of fleſh and bloud, and took the ſeed of Abraham; and that in Chriſt dwells all fulneſſe of the Godhead bodily, 1 Tim. 3. 1 John. 4. Heb. 2. Col. 2.

The Animadverſion.

All this is right, if the phraſe of Athanaſius (The aſſumption of the humanity into God) be not wreſted againſt the meaning of Athanaſius: Theſ. 15. as if hee had ſignified either a changing of the humanity into God, or an equalling of it with God, or a transfuſion of the properties of the Godhead into it, by which it is made God: For, whatſoever is created (ſaith the ſame Athanaſius) cannot be God; therefore let the aſſumption of the humanity into God,De Arian. & Cathol. confeſſ. be underſtood of its hypoſtaticall union with God, or the Word, the properties of both being preſerved, according to the declaration of the Synod of Chalcedon, &c. And of Auſtin, in his book de fide ad Petrum, God then received into his perſon the forme of a ſervant, that is, the nature of a ſervant, &c.

XVII.

But the Word was not ſo made fleſh, as that any part thereof was aſſociated with the fleſh, which was aſſumed: For the Word, being of a ſpirituall nature, is not cut or divided into parts.

XVIII.

But the whole Word, in the whole fulneſſe of its Deity, is united to the fleſh: All of it (as the Orthodox Fathers tell us) was clothed with fleſh, and covered with it, 〈 in non-Latin alphabet 〉 . wholly incarnate, inhumanated, and incorporated.

The Animadverſion.

And this is alſo right: For neither can there be, nor can we imagine how there ſhould be, any union of parts between the fleſh and the Word, which is indiviſible: The whole Word then aſſumed the whole fleſh, and with the whole fleſh the whole Word was perſonally united.

In what ſenſe the Word is ſaid to be clothed, and covered with fleſh, &c. wee have already explained in the ninth Theſis, to wit, not by way of an externall habit accidentally, but by way of an intrinſecall union ſubſtantially. Hence then it appeares, that the Word was not changed into fleſh, by taking of man; no more then our limbs, being clothed, are changed, as Auſtin ſpeaketh.Lib. qu. 38. quaest. 73. Neither is it a ſpeech proper enough, when they ſay, that the fleſh appertaines to the integritie of the perſon of the Word incarnate; that is, that it is an integrall part of it, as three feet belong to the integrity of the three-footed ſtoole: but rather, that the fleſh belongs to the perſon of the Word incarnate, as being the nature aſſumed by the Word into the unitie of the perſon, in which it might manifeſt it ſelfe to the world: as Auſtin ſaith, The Word was made fleſh, that is, clothed with fleſh, that to fleſhly men he might appeare in a fleſhly way.

Yet no man will deny or doubt, that the Incarnation of the Word, which is indiviſible, was totally made; if that be underſtood, without including the immenſity of the Word, within the dimenſions of the fleſh: as alſo without an ubiquitary diffuſion of the finite fleſh with the infinite Word.

XIX.

Which union, becauſe totall, is fooliſhly compared with examples of partiall unions; to wit, of the Sun, touching ſome part of his Orbe: Of the ſtone, encloſed within ſome part of the ring: Of Antwerp, ſituated neer a part of the ſea.

The Animadverſion.

We muſt confeſs, that this hidden & admirable union of the unmeaſurable nature of God, with the meaſured nature of man, cannot fully be expreſſed by any ſimilitude. And, although both ancient and moderne Divines make uſe of divers Similies; yet, we may truly ſay of them all, with Damaſcen, In all ſmilitudes, there are many diſsimilitudes. And, it is impoſſible to find examples, that may expreſſe the Deitie and Incarnation in every thing. Juſtin, Cyril, Athanaſius made uſe of theſe Similies that are taken from the Sun, a Ring, the Ocean. Baſil uſeth the ſimilitude of an hot iron: Athanaſius of a burned ſtick, or burning iron: Cyril of a burning coale: Damaſcen of a fiery ſword: Juſtin and Athanaſius of the body and light of the Sun: But none of all theſe ſimilitudes will exactly agree with the thing it ſelf. This man toucheth our Divines, for uſing examples of partiall unions; but with little ſinceritie: for, ſometimes they make uſe of ſuch Similies, not to declare exactly the thing it ſelfe, from which, we confeſſe, the examples of finite things are far diſtant; but onely to ſhew the ſophiſtry of Ubiquitaries: For example; When Jacobus Andreas, at Maulbrun, did fooliſhly demonſtrate the Ubiquity thus, Gods right hand is every-where; the humanity of Chriſt ſits at Gods right hand: Ergo, the humanity is every-where. Our men, by a Syllogiſme, altogether like this (if you look up on the forme) made it appeare, that this was a naughty argument, and conſiſted of foure termes: The Ocean encompaſſeth the whole world; Antwerp is ſeated neere the Ocean: Ergo, Antwerp encompaſſeth the whole world. By this way they did not compare matter with matter, but one fault with another; for both Syllogiſmes were alike faulty: therefore the ſhewing of this errour was not fooliſh. Neither doth Doctor Hunnius demonſtrate better the illocalitie of the fleſh in the Word below, in his 36. Theſis. It is thus in briefe, The Word is illocall, the fleſh was aſſumed into the Word: Ergo, the fleſh is illocall. Why then doe wee not ſend this Diſputer to the foure termes of Antwerp, and the Ocean? For, as theſe are different termes, To be the Ocean, and to be ſeated neere the Ocean; ſo theſe are different, To be the Word, and to be in the Word: as in the Vulcanian demonſtration theſe were different ſpeeches, To be Gods right hand, and, To ſit at Gods right hand.

XX.

The ſimilitude of the union of the ſoule and body is more apt to declare this myſterie,Smidlin. in colloq. Maulbrun. p. 43. which Athanaſius uſed in his Creed; and Cyrillus, after him, in his Synodicall Epiſtle, ſaying, The Word, in the aſſumed nature, hath made ſuch an habitation for it ſelfe, as the ſoule is beleeved to have in its proper body.

The Animadverſion.

Of this Similie thus writeth Juſtin; In Expoſit. Symb. p. 301. Some (ſaith he) having conceived in their mind of this union, as of the union of ſoule and body, have ſo delivered it; and it's a convenient example, though not in all points, yet in ſome. Alſo the example of man is in ſome respect to be admitted, and in ſome reſpect to be avoided. And 'tis ſo indeed: For they agree thus, That, as the reaſonable ſoule and body are united into one perſon; and, as in one hypoſtaſis ſubſiſt two natures, diſtinct in their eſſences and properties, and concurring in theſe operations that are proper to men; and one of them working what is proper to it, but not without the communion of the other: Even ſo, ſaith Hierome, it is knowne, that one and the ſame Chriſt is God and man, and that he did work according to both formes;Ad Paulam & Euſtoch. to wit, of the humanity and divinity, and that by this he exerciſed two operations: For, both formes or natures did operate; the one communicating with the other in that which was proper to it: The Word operating what is proper to the Word, and the fleſh putting in execution what belongs to the fleſh, &c. But in many things the Similie will not hold: For, in man there is an union of two finite natures; but in Chriſt, of a finite nature, and an infinite. In man, both natures are ſhut up within the ſame bounds; but in Chriſt, the divinitie is not confined to the narrow limits of the fleſh. In man, the union is the compoſition of matter and forme; but in Chriſt, the fleſh is not the matter of the divinitie, nor this the forme of the fleſh. In man, there reſults a third thing out of the compoſition, which is neither of the other two; but in Chriſt, the Word or perſon is the ſame before the union, but naked and ſimple; after the union, clothed with fleſh, and in a manner compounded. In man, the union is diſſolved by death; but Chriſt will never lay aſide the nature which he once aſſumed. Laſtly, to this purpoſe ſerves that which Thomas obſerves:Part. ult. quaeſt. 2. In man (ſaith he) there is a two fold unitie made up; to wit, of the nature, and of the perſon: of the nature, when as the ſoule is formally united to the body, perfecting it; that of two, there may be made up one nature, as of the act and potentiality, of the matter and forme: and in this regard the ſimilitude conſiſteth not; becauſe the divine nature cannot be the forme of the body. 2. Of the perſon, as when of theſe is made up one man, conſiſting of a body and a ſoule; and in this is the ſimilitude: for one Chriſt ſubſiſteth in the divine and humane nature.

XXI.

Therefore, as the ſoule, in reſpect of its ſubſtance, is not without the body; for it is all united to its body: ſo the whole Word incarnate can neither be, nor be found, nor ought to be enquired for, out of its owne fleſh.

The Animadverſion.

By a manifeſt fallacie, from that which is ſaid respectively, or ſecundum quid, to that which is ſpoken ſimply, of a ſimilitude, hee concludes a falſhood: For, this is Hunnius his collection, The Similie drawne from man, is more fit then from other things: Ergo, it agrees in every thing; and, conſequently, the reaſon is alike of the ſoule and of the deity: that, as the ſoule is confined to the bounds of the body; ſo the deity doth no where ſubſiſt without the fleſh. Who may not here ſenſibly perceive the impoſture? He makes a compariſon between the ſoule and the Word, as if there were a parity between them; whereas there is an extreme imparity: for the ſoule, being a finite ſpirit, cannot be without the bodie, in which it is, ſo long as it is tied to the bodie, though it be all in all, and all in every part: But the Deitie of the Word is not a finite ſpirit, but immenſe, and moſt pure, by its moſt ſimple immenſity, all in the finite fleſh, and all, and the ſame together without the finite fleſh, and ſubſiſting without all things: For who will ſay, that the Deitie of the Word was onely there; ſuppoſe in the mothers womb, in the Temple, in the Juſtice-Hall, on the Croſſe, in the Sepulchre, &c. where his fleſh was ſaid to be circumſcribed, and to be abſent in other places, where his fleſh was not? Who will ſay, that he did not fill heaven and earth, that he was not at Rome, at Athens, and every-where without Judea, at the ſame time when his bodie, that was moſt united then to him, did remaine within the limits of Judea alone? Surely, he who affirmes the contrary, either feignes a Deity encloſed and circumſcribed in the narrow bounds of the bodie; or elſe a bodie diffuſed every-where with the Deity; that is (to uſe few words) hee makes either a finite Deity, or an infinite bodie. This then is one of theſe falſe hypotheſes, by which this Sophiſter under-props the ubiquity of the fleſh. He addes alſo ſophiſtically, that the Word neither is, nor can be ſought or found, without its fleſh: which words neither have the ſame meaning, nor the ſame truth. For Orthodoxe men confeſſe, that the Word is not to be ſought out of the fleſh; becauſe in the fleſh onely, as in his temple, he will be ſought and worſhipped by faith and prayers. And from hence they gather againſt the Ubiquitaries, that the fleſh of the Word doth not lurk within a ſacramentall cruſt; becauſe they neither worſhip it, nor ought they to worſhip it: yet they deny not therefore, that the Word is not elſewhere by that eſſentiall immenſitie, which hee hath in common with the Father and the holy Ghoſt: For ſo the Word, being encloſed within finite fleſh, ſhould be terminated or bounded; or elſe the fleſh ſhould have an immenſity every-where, with the immenſity of the Word; both which is falſe. Nor doe the Orthodox Fathers otherwiſe ſpeake or thinke. Athanaſius, De Incarnat. Verbi. The Word is in the fleſh, and over and above all things. Ibid. He ſubſiſteth over and above all things. Ibid. At the ſame moment, when he was in an humane body, hee was over and above all things. So Hieron ad Marcel. He who was infinite, was alſo in the Son of man totall. Auguſt.Lib. 2. de Incarn. The Son of God was totall in the body, and totall every-where.

XXII.

They are deceived then, and they reduce this admirable union to the narrowneſſe of one onely place, who dreame, that the Word in the fleſh is in one, and onely in that place, where the humane nature of Chriſt viſibly dwells; but beſides this place, that it ſubſiſteth over and above it, in other places innumerable.

The Animadverſion.

He condemneth for an errour, not ours, but the doctrine both of holy Writ, and of godly Antiquity: for, the Scriptures unanimouſly witneſſe, that the humane nature of Chriſt was viſibly confined ſtill to one place, and not to two or more at once inviſibly; the incomprehenſible [Word] in the meane time ſhewing its preſence, both in its fleſh, and elſe-where, where the fleſh is not, and the union ſtill remaining entire. The Fathers alſo write cleerely, that the Word was ſo in the fleſh, that it was not ſhut up within thoſe narrow confines, but that it ſubſiſted out of it, and over and above all things elſe. It is a fallacy, if not a falſhood, when he ſaith, that now this admirable union, is not to be confined to the narrow incloſure of one onely place: for, though the fleſh be ſhut up in one place, it will not follow, that therefore the union 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 〈 in non-Latin alphabet 〉 . (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, 〈 in non-Latin alphabet 〉 . 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 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, 〈 in non-Latin alphabet 〉 . 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 Ʋtopian 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, that the fleſh is made illocall by the union, becauſe the Word is illocall; of which hereafter we will ſpeake upon the 36. Theſe.

XXVI.

But, it no wayes follows, if the Word, after the Incarnation, be not without the nature which was perſonally aſſumed; that therefore, we muſt beleeve him to be no-where without that place, in which Chriſts humane nature, by the condition of its eſſence, remaines.

The Animadverſion.

Here he avoids another rock, that, granting the immanency which he feignes, the Word will never be without the place of the nature aſſumed, therefore he muſt needs be finite: he denies the ſequell of this, but in vaine; for he is convinced thus: What is not without a finite nature exiſting in a certaine place, neither is it without that place, in which the finite nature exiſteth; but the Word is no where without his finite nature aſſumed, exiſting in a certaine place, where-ever it be; ergo, it is no where without that place, and conſequently, the Word is made finite. The Minor is our Adverſaries, the reaſon of the Major is manifeſt and firme: That, albeit the place be one thing, and the nature exiſting in that place be another thing; notwithſtanding the nature aſſumed, by the condition of its eſſence (as our Adverſary rightly confeſſeth) is not without a place, nor remaines out of a place, and the place is equall to it: whatſoever then is not without the nature aſſumed, as the thing contained or placed, neither is that without the place containing; becauſe, the thing containing, and the thing contained; the place, and the thing placed, are equall.

XXVII.

For the reaſon of the humanity it ſelfe is far different from that of the place, which naturally encompaſſeth and containeth it.

XXVIII.

For the humanity it ſelfe is elevated and tranſlated by the union into the hypoſtaſis of the onely begotten Word: but the ambient place, without that hypoſtaſis of the Word, remaines perpetually.

The Animadverſion.

This eluding of the Major is too frivolous; for, although the reaſon of the humanity, and of the place be unlike in this, in that the one was aſſumed, the other was not aſſumed by the Word; yet, this remaines, that they are together, and equall in their limits and bounds: Hence it follows neceſſarily, that whatſoever is not without the one, is not without the other. All then that the Sophiſter proves, is, that the humanity is not the place; but he cannot overthrow that moſt true Maxime, Whatſoever is not without the thing placed, neither can it be without the place of the thing placed.

XXIX.

What wonder then if the Word be without the place of the humanity, but not without the ſubſtance of the humanity? ſeeing that the very fleſh, though in a place exiſting and appearing when it will; yet, notwithſtanding, by vertue of the union, it ſubſiſteth above locality, in the very perſon of the Son of God. Surely, in this reſpect it tranſcendeth ineffably, the very ſame place in which otherwiſe it remaineth.

The Animadverſion.

Yes, a great wonder it is; for, it is both a wonder, and an abſurdity to deviſe any thing without the thing containing, which is not alſo without the thing contained; without the place, which is not alſo without the thing placed: for example, without the walls of the City, which is not alſo without the towne-Hall of the City: without Witteberg, which is not alſo without the Palace of Hunnius, which he lately received in a preſent at Witteberg, over againſt the Tower, &c.

The fleſh of Chriſt remaines in a place, not onely by reaſon of its will, but alſo, becauſe of the condition of its eſſence; witneſſe the 26. Theſe. therefore, it is not in a place onely when it wills, but ſo long as it retaines its nature, it is neceſſarily in a place; whether that place be phyſicall, as was here on earth; or heavenly, as it is now in glory.

That the fleſh, by vertue of the union, ſubſiſteth above locality, and tranſcendeth the place in which it abideth, is both falſe, and implies a contradiction: falſe, becauſe the Adverſary himſelfe, in the 5. and 6. Theſis confeſſed, that the fleſh united to the Word, or in the union it ſelfe, is made like unto us in all things except ſin; therefore in the union it ſelfe it muſt be like to us, in regard of locality. But theſe are contradictories: That the fleſh, by the condition of its eſſence remaineth in a place, and yet by its eſſence tranſcendeth the ſame place; that is, not to remaine in a place, by what vertue ſoever that be done: for his ſubterfuge, concerning the diverſe reaſon of the eſſence and union, cannot, in this reſpect, remove the contradiction; whereas, the ſame reaſon or reſpect doth implicate or intangle it ſelfe, and is nothing elſe but an empty ſmoake; as before was ſhewed in the 6. Theſe.

XXX.

The matter will appeare more cleerely, if we obſerve the force of the Apoſtles phraſe, by which he teacheth, That the Son of God was the ſeed of Abraham; or, that he aſſumed humane nature of Abrahams ſeed, Heb. 2.

XXXI.

Here are to be conſidered the bounds of this divine aſſumption, as the Schoole-men ſpeake; to wit, from whence the Word aſſumed it, and to what he aſſumed it.

XXXII.

But he aſſumed his fleſh out of the ſubſtance of the Virgin Mary, which, becauſe it drawes its originall from Abraham, the Apoſtle rightly ſaith, that the ſeed of Abraham was taken.

XXXIII.

The Word aſſumed that maſſe which he tooke of the Virgin, not hither or thither, to this or that place.

XXXIV.

For, although the Son of God would have his fleſh in the time of his humiliation, that he might performe his worke on earth, to be ſubject to locality; and although, as yet, he can viſibly appeare, when, and where he will, in ſome place or other: yet, notwithſtanding, not any place, but the illocall hypoſtaſis of the onely begotten Word is the limits, or bounds of this divine aſſumption, into which the fleſh of our Saviour is transferred by the union.

XXXV.

Which S. Athanaſius, in his Creed, hath learnedly and briefly comprehended; when he defines the hypoſtaticall union, to be the aſſuming of the humanity into God.

XXXVI.

The humanity then of Chriſt, by a reall aſſumption being transferred into God, or the perſonality of God, in which, all thought of place and locality ceaſeth; or, as Damaſcen orthodoxally writeth, having its exiſtence in the very Word it ſelfe; the humanity, I ſay, in reſpect of this perſonall union, doth, in a moſt high manner, tranſcend all locality, and hath truly obtained in the Word an illocall manner of exiſting.

XXXVII.

Therefore, that I may conclude in the moſt grave words of Doctor Chemnitius, The aſſumed nature is ſo united perſonally to the whole plenitude of the Deity of the Son of God, that the Word within that ſecret, moſt ſtrait, intimate, profound and excellent embracement, not of any one parcell, but of the whole fulneſſe of the Godhead, which with it is above, and without all place, hath the ſaid humanity within it ſelfe, with it ſelfe, and in its power perſonally united, and alwaies most preſent. And in that fulneſſe of the united Deity, the aſſumed nature, as Damaſcen ſaith, hath an individable, inſeparable, undiſ-jointed; or, in respect of place, an indiſtant immanencie.

XXXVIII.

The ſame opinion is at large handled in both the Confeſsions of Maſter Luther; and by the alledging of Luthers words, in the breviate, or forme of that agreement publickly received in thoſe countries, 'tis plaine, that it is approved by it.

The Animadverſion.

Who will not cry out here, With what knot ſhall I hold Proteus, ſo often changing his countenance? Who can here catch the Sophiſter? I warrant you, unskilfull men will grow amazed at ſuch ſtupendious teratologies. Hee ſaith, that the maſſe of mankind is not aſſumed hither or thither, to this or that place;Monſtrous ſpeeches. that not any place, but the illocall hypoſtaſis of the Son of God is the But, or Terminus ad quem of the aſſumption: That the fleſh of our Saviour was transferred to be the Terminus of the aſſumption: That it hath in a moſt high manner tranſcended all localitie: That in the Word it hath obtained an illocall way of ſubſiſting: That the Word hath the aſſumed nature within the embracement of the whole fulneſſe of the divine nature, with it ſelfe, within it ſelfe, by it ſelfe, in its power: That the humane nature, in the fulneſſe of the united Deitie, hath its immanencie undiſjoynted. Who ever ſpoke thus in the Church? This is the black ſtuffe of the fiſh Sepia, and the empty ſmoak of jugling tricks, by which the ſimple doctrine of the Son of God is obſcured, and the fooliſh world is bewitched, that living and ſeeing they ſee not, nor feele ſuch groſſe lies. 〈 in non-Latin alphabet 〉 . This is a new and a treacherous way of ſpeaking, quite different from theſe briefe delineations of wholſome words in Scripture, and in pious antiquitie, concerning this myſterie; by which the Sophiſter ſufficiently, if I am not deceived, hath teſtified, that this which he utters is a new and monſtrous kind of doctrine: For, they that broach new doctrines, do for the moſt part deviſe new phraſes.

Now to the matter: The Sophiſter in theſe Poſitions deviſeth another falſe ſuppoſition, by which hee may keep up the ubiquitie of the fleſh; That the fleſh of our Saviour, in the union of the Word, is made illocall. This hee endeavours to beat out of the Apoſtolicall terme of Aſſumption, beſprinkling ſome Schoole-termes.

But he maliciouſly depraves the words of Scripture, and phraſes of the Schoole-men: For, the aſſuming of Abrahams ſeed doth not ſignifie in Paul an exalting, or transferring of mans nature into the illocalitie of the Son of God, by which it is alſo made illocall; but an individuall hypoſtaticall union with the Son of God, the nature remaining entire, and the true properties thereof: becauſe the fleſh aſſumed, is the fleſh of the Son of God; not out of the union, but in the union; not without the Word, but in the Word, both before, and in his glory. And the Son of God is our brother, fleſh of our fleſh, and bone of our bones: in which communion of our fleſh with the Son of God, all Chriſtian comfort and ſalvation conſiſteth. So the Apoſtle himſelfe, in the precedent words, explaines this aſſuming: The Son of God is made partaker of fleſh and bloud, as the children are, after the ſame manner.

He corrupteth alſo the Schoole-termes: For, they tell us, that the Terminus ad quem of the aſſumption, is not the nature, but the perſon: becauſe (as they ſay) the union was made in the perſon, not in the nature; that is, becauſe, by the union, the two natures did not unite into one nature, but into one perſon of the Son of God; ſubſiſting firſt in one, now in two natures, the divine and humane, inconfuſed and entire. But in no caſe doe they ſpeak or agree with this Sophiſter, that the fleſh of our Saviour was transferred into the terme of the aſſumption; that is, into the illocall hypoſtaſis of God, that therein it might be illocall. Theſe are peſtilent ſnares: for, ſo the Sophiſter may readily inferre, that, by the ſame way, the fleſh in the Word is God, is immenſe, is every-where. But let us wipe away the painting, and reduce this prodigious ſophiſtry to a few points. Thus then in briefe hee argues:

What is aſſumed into the illocall hypoſtaſis of the Word, that doth obtaine, by this aſſumption, an illocall manner of existence in the Word; that is, to be illocall. The fleſh of our Saviour was aſſumed into the illocall hypoſtaſis of the Word: Ergo, the fleſh of our Saviour hath obtained in the Word an illocall manner of exiſtence; that is, to be illocall. Hee proves the Major, Theſ. 36. Becauſe in God, and in the hypoſtaſis of God, all thought of place and localitie ceaſeth. The Minor, Theſ. 34. Becauſe the illocall hypoſtaſis of the Word, is the terme of the aſſumption, into which, by the union, the fleſh is tranferred. Alſo, by the authority of Athanaſius, defining the hypoſtaticall union, by the aſſuming of the humanitie into God. Anſw. That here is ſophiſtry, is plaine, by the manifeſt falſhood of the Concluſion, fighting againſt the whole Evangelicall hiſtory, which teſtifieth, that the humane nature of Chriſt, aſſumed by the Word, was alwaies locall. The Major then is onely true of that which is aſſumed either by converſion into that locall hypoſtaſis of the Word, or by coequation with it; but not of that which is aſſumed by ſuch an hypoſtaticall union, which leaveth, and preſerveth entire and inconfuſed, the nature and properties of that which aſſumeth, and of that which is aſſumed. Now, that in this ſenſe and manner the fleſh of our Saviour was aſſumed into the illocall hypostaſis of the Son of God, none but a Neſtorian or Eutychian Heretick will deny. So then, here are foure termes in this Argument. If the Sophiſter will not admit of a diſtinction, and alſo will contend the Major to be true of that which is aſſumed by the hypoſtaticall union, the proprieties being preſerved, wee deny it all, as being moſt falſe: For the hypoſtaſis of the Word, as it is illocall, ſo alſo it is infinite, eternall, incorporeall, begot of the Father, incarnate, by nature God: neither for this is it true, that whatſoever is aſſumed by ſuch an hypoſtaſis of the Word, that muſt be alſo infinite, eternall, incorporeall, begot of the Father, incarnate, and by nature God.

Secondly, we deny alſo the conſequence; becauſe it is a manifeſt fallacy of that which is not the cauſe, as if it were the cauſe: For, the cauſe of the illocalitie of the fleſh, is feigned to be the aſſumption of the fleſh into the illocall Word, which cauſe is no cauſe. For, the Word aſſumed not the fleſh, by which, or becauſe it is illocall; but by which, or becauſe it is the ſecond perſon, diſtinguiſhed from the Father and holy Ghoſt. The reaſon of this is firme and manifeſt, which the Sophiſter, by no inke of the Sepia, 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, 〈 in non-Latin alphabet 〉 . 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, ſolidly, and moſt really, is God eternall, omnipotent, immenſe, and every-where. But he cannot be called ſo in the natures; for, it is not the cauſe that the Deitie is truly and ſolidly the humanitie, or man, or that it ſuffered, and died, and was raiſed and aſſumed into glory, &c. nor that the humanitie is truly and ſolidly God, or the Deitie, eternall, omnipotent, immenſe, and everywhere: for what elſe were ſuch a communication, then an Eutychian confuſion of the properties, and therefore of the natures? And ſo much of the firſt conſectarie.

But the Sophiſter cunningly underſtands the true and ſolid communion of the natures, to be that reall and mutuall communication of the properties made in the natures; that is, the transfuſion of the divine properties into the fleſh, and of the humane into the Deitie: although Chemnitius, and ſome of the ſounder Ubiquitaries, have not as yet abſolutely confeſſed this mutuall communication, feigning of a true mutuall union, a communication not truly mutuall in the natures, but in the humane nature only: which wiſe remedy overthrowes it ſelf ſufficiently, and is cunningly concealed here by the Sophiſter; untill by the next Diſputation he produce it againe upon the ſtage, but died in brighter colours, I warrant you.

XL.

Therefore we affirme, that the very perſon or hypoſtaſis of the Word is communicated, and (that I may uſe the words of S. Cyril) ineffably conferred; ſo that, according to Damaſcen, that hypoſtaſis of the Word, is alſo made the hypoſtaſis of the fleſh.

XLI.

For, if the Deity, and the nature of the aſſumed humanity in Christ be one perſon, it is neceſſary, that that perſon of the Deity of the Word be common to both natures; to the Deity naturally, but to the humanity, by vertue of the union, perſonally.

XLII.

For, if the Word, no leſſe then the children, be really participant of fleſh and bloud, Heb. 2. why hath not the fleſh by turne been partaker of the Word alſo? or (which is all one) of its hypoſtaſis? and that not in name onely, but truly and ſolidly?

XLIII.

For, either the fleſh will really be the perſon, which is abſurd; or (which is a neceſſary conſequence) will really communicate with the perſon of the Word aſſuming.

The Animadverſion.

This is the other Corollarie, That the very hypoſtaſis is communicated to, and collated upon the humanity ineffably. This is alſo granted, if it be rightly underſtood, that this communication or collation is made by the hypoſtaticall union; by which, one and the ſame hypoſtaſis of the Word and fleſh is made up, the natures, and naturall properties remaining entire: But this communication or collation of the hypoſtaſis, doth in no wiſe make the fleſh it ſelfe the hypoſtaſis: and therefore, nor God, nor omnipotent, immenſe, illocall, every-where, &c. which cunningly he intimates doth follow from thence, and goeth about to make it ſo. In the like ſenſe we receive as orthodox, when he ſaith, That the fleſh truly and ſolidly hath become partaker of the hypoſtaſis of the Word, and communicates really with the hypoſtaſis of the Word aſſuming. Neither needed hee to ſweat and toile ſo much in proving of this; but who obſerves not, and abhorres the Sophiſters cunning, concerning the ubiquitary communication, by which the fleſh is made God, immenſe, illocall, every-where? Above alſo, Theſ. 3. he made the fleſh partaker of the perſon of the Word, by force of the union: Of which phraſe, ſee the Animadverſion there.

XLIV. But, if the perſon of the Word is communicated and collated upon the humanity; doubtleſſe, the Deity of this perſon muſt needs alſo be communicated to it: leſt we imagine, that the Deity of the Word is really different from its hypoſtaſis.

Nor doe we deny this third conſectary, That the very Deitie of the Word was communicated to the humanitie; that is, perſonally united: For the Deitie of the Word, and the hypoſtaſis of the Word, are the ſame in eſſence; they onely differ in ſome reſpect: therefore, as the hypoſtaſis, ſo alſo the Deitie of the Word, is truly ſaid to be; and, is indeed, communicated to the humanitie: Or, as he in great letters writes it, COLLATED; to wit, by the hypoſtaticall union, which makes that man, but not the humanitie, is God, and every-where: For, the union makes the natures and properties common, not to the nature or natures in the abſtract; as if one nature ſhould be another, or both, or have the properties of both: but to the perſon in the concrete, that of both natures there be one perſon, having and requiring in it ſelfe the properties of both.

XLV.

For this cauſe the Apoſtle teacheth, That all fulneſſe of the Deitie in Chriſt dwells bodily, in the higheſt way of communion, next to the mysterie of the Trinity, which Eccleſiaſtick Writers illuſtrate and expreſſe, by the Similie of ſoule and body: as likewiſe of the fire, and burning iron.

The Animadverſion.

The Deitie of the Word, and the fulneſſe of the Deitie of the Word are the ſame; for, the Deitie is void of all diviſion and multiplication: therefore, as that, ſo this is communicated to the humanitie; or, as the Apoſtle ſpeaketh, It dwells in Chriſt bodily or perſonally: So that the fulneſſe of the Deitie inhabiting, and this maſſe inhabited, are one bodie, one perſon, one Suppoſitum, as the School-men call it. But what is this inhabitation to that fictitious effuſion of the divine properties into the fleſh? As for the Similie of the ſoule and bodie, how it agrees, we have noted above upon the 20. Theſis.

The Similie of iron, and a coale, and a fierie ſword, is uſed by Athanaſius, Cyril, and Damaſcen, to declare that moſt inward and inſeparable union and communication of the natures; but it is not like in every thing: and if it were, it would not help the ubiquitarie communion; it could prove nothing againſt Scripture: for the union there, is not of two ſubſtances, but the formall copulation of ſubject and accident: which, as it makes not the heat to be iron, nor hard, not heavie; ſo neither doth the heat make iron, nor ſoft, nor light, &c.

XLVI.

Ʋnder this plenitude of all the Deity, infallibly all the majeſtie of the properties of the Word is underſtood. Of the communication of which majeſtie, as alſo of the properties, by Gods help, we will diſcourſe in the next Diſputation.

The Animadverſion.

Neither is this laſt denied by orthodox men, That under the plenitude of all the Deitie, all the majeſtie of the properties of the Word is underſtood: For, what elſe are the properties of the Word, whether naturall, or characteriſticall, then the very fulneſſe of the Deitie of the Word? But away with ſophiſticall cunningneſſe; That the majeſtie of the properties of the Word is the Deitie, the immenſitie, the illocalitie, the ubiquitie transſuſed by vertue of the union from the Word into the fleſh really: which, if the Sophiſter ſhall attempt to prove in his next diſputation, by Gods help, there ſhall be thoſe, who, with ſolid arguments out of Gods word, and pious antiquitie, will overthrow what he binds. In the meane while he is warned, if he cheriſheth no monſter, that he ſpeak with an upright mouth, 〈 in non-Latin alphabet 〉 . without prodigious phraſes: For, a wiſe mans words are upright.

The Epiſtle of D. David Parie to the illuſtrious and noble Count, Lord Ludovick Witgenstenius, &c. CONCERNING Chriſts active and paſsive juſtice. Illuſtrious and noble Count,

IN that I anſwer your demand later then is fitting, I humbly intreat, that you will not impute this to any fault or neglect in mee: For I acknowledge, that you have deſerved ſo well of the Church in generall, as of my ſelfe in particular, that your beck ſhall command both willing and deſerved ſervice from mee. A concatenation of buſineſſe hath hitherto withheld and pulled mee back, now and then, from that which I had heretofore begun to write: but, that I may ſpeak plainly and ingenuouſly, I deſire not to interpoſe my judgement in matters of controverſie; becauſe I am conſcious of mine owne weakneſſe that way: as likewiſe in regard of that affection I have to peace, which I have alwaies loved, I am averſe from medling with ſtrange controverſies, and eſpecially, with this of Juſtice; which makes me feare, I know not how, 〈 in non-Latin alphabet 〉 . that it will prove both beneficiall and hurt full to our Churches. We know, that the reformation of doctrine in our times began from this head; I wiſh it may not end in this. The Scripture phraſe is plain and ſimple, That we are juſtified by the bloud and death of Chriſt; and, that our juſtification conſiſteth in remiſſion of ſins. Now, the diſpute is, Whether we are juſtified by the death of Chriſt? whether by it alone? whether it be temporarie? whether the matter, by imputation of which we are juſtified, be one, or multiplied; ſimple, or made up of parts; two, or three? Whether the imputation be one, or double, or triple? Whether remiſſion of ſins be whole, or halfe of our juſtification, and I know not what elſe? In which, my judgement is, that there is more dangerous ſubtletie, then ſolid veritie; and, that many worke more with their wit, then with their faith. And theſe digladiations are not onely in our neighbour countries exerciſed, but are alſo every-where ſpread abroad, and diverſly agitated, according to the acuteneſſe of mens wits. In another corner, not far from you, 〈 in non-Latin alphabet 〉 . there is riſen another ſtrife, more dangerous, concerning Gods vindicative juſtice, whether it is naturally or voluntarily in God: That, as God will raine, or not raine to morrow, his nature requiting none of theſe; ſo, whether he will puniſh, or not puniſh the ſins of Divels and wicked men, his nature requiring neither of theſe: which, ſome, ſeaſoned with Socinian ſubtleties, have begun lately to move. By which craft, Satan (doubtleſſe) goeth about to undermine the neceſſitie of ſatiſfaction; and, withall, Chriſts ſatisfaction for us; and conſequently, our whole faith, and utterly to deſtroy theſe: For it is not unknowne, that Socinian nicities aime at this. Good God! what meanes this itching humour of arguing, and this luſt of innovating and pulling up of every thing? Whatſoever yeſternight they dreamed of, to day they utter it in their Pulpits, as if they were Oracles; and with great eagerneſſe defend: to morrow they are of another opinion, and they change their opinions, as often as they doe their clothes; as though there were not already too many ſtrifes, and monſtrous opinions in the Church. I feare, leſt theſe ſparkes ſhortly burſt out into a flame, which will by degrees ſet our Churches in a combuſtion, if we be not the more watchfull: Therefore, Noble Count, your ſingular care and ſtudie deſerve high commendation, in that (out of your grave wiſdome and excellent pietie) you doe not ſlightly paſſe over theſe increaſing evils; but you perceive that you are concerned, when your neighbours houſe is on fire: and therefore you endeavour to find out fit remedies for theſe freſh wounds. As for my ſelfe, although I confeſſe that I am not willing to meddle with this controverſie, but by all meanes deſire it may be buried; both becauſe I judge it unworthy of our Churches, and Evangelicall Schooles, eſpecially in this cleere light of Scripture and Reformation; as alſo, becauſe I perceive our Adverſaries take occaſion to oppreſſe the truth by our wranglings; then laſtly, becauſe whatſoever I ſay, will preſently be thought a caſting of oile into the fire, as the Proverb is, by reaſon of the heat of ſome, who are ſo violent in maintaining this cauſe, that they can ſcarce abide their brethren, if they be of another opinion. Notwithſtanding, ſeeing what in this caſe is demanded from mee, is not diſſonant to mine office and profeſſion, I ſhall think it no burthen, freely to deliver mine opinion of this queſtion: and that I may anſwer in order to all your Lordſhips interrogatories, I will firſt of all briefly touch the chiefe opinions and reaſons of moment in this controverſie; to wit, 1. Whether Chriſts paſſive juſtice alone, or his active alſo, be imputed to us for righteouſneſſe. 2. I will in few words unfold what I think of other mens opinions, and of the beſt way to procure concord in this caſe. 3. Whether it be fit to handle this Argument poſitively, and refutatively in popular Sermons. 4. I will briefly give mine opinion, if it be needfull to leave out, or to put out any paſſages in the Palatinate Catechiſme and Directorie.

As for the firſt head, That the ſtate of the controverſie may be better underſtood, we muſt know in what theſe Diſputers agree, or diſagree. They all agree, 1. That to juſtifie, in that ſenſe it is uſed in the Courts of Juſtice, (ſignifieth to abſolve from guilt, and to repute one juſt. 2. That wee ſinners are juſtified before God, not legally, but evangelically; that is, not by workes, but by faith: not by our owne, but by anothers juſtice. 3. That this juſtice of another is not infuſed, but imputed by God to the faithfull, and that freely. 4. That the application of imputed juſtice is done by faith onely; and, that to be juſtified by faith, is the ſame that is to be juſtified by the juſtice of another imputed, and by faith applied. 5. That this externall juſtice is the merit of Chriſt alone, and his ſatisfaction for us, or Chriſts righteouſneſſe imputed to us.

But they diſagree in the explication of this merit, or of Chriſts juſtice: Firſt, as the juſtice of God in Scripture equivocally ſignifieth ſometimes that, by which God himſelfe is juſt; ſometimes that, by which he juſtifieth us: So, the juſtice of Chriſt equivocally is called that, by which Chriſt, God and man, is juſt; as alſo that, which hee hath merited for us, and which by faith hee beſtoweth on us: the neglect of this equivocation is the cauſe of all the controverſie.

Againe, when in Chriſt, as God and man, there is a foure-fold juſtice affirmed by ſome: 1. His divine or eſſentiall. 2. His humane, or formall, or originall. 3. His active filling of the Law. 4. His paſſive obedience; the queſtion is, Whether all theſe juſtices, or ſome, or the laſt onely, be that thing, by the imputation of which, we are juſtified? Some call this the matter, others the forme of our juſtice; I, to be better underſtood, will call it the matter.

This queſtion hath drawne with it another, concerning the forme of our juſtification, whether remiſſion of ſins be the whole, or onely the halfe of our juſtification? And ſo far, as I can remember, this controverſie began firſt to be in agitation amongſt ſome Divines of Marchia, about the yeare 64. then in the yeare 70. by the mediation of the Univerſity of Witteberg, it was in ſome ſort laid aſleep, or rather ſuppreſſed: heretofore it was unknowne to the Reformed Churches; neither is there any mention or diſpute of it, for ought I know, in the writings of Luther, Melancthon, Zuinglius, Calvin, Martyr, Muſculus, Hyperius, or of the other Divines of this Age. But the ſimple doctrine of Scripture, was received by conſent of all, to wit, that we are juſtified by the death of Chriſt, whereas by it we have remiſſion of ſins. Now, there are in a manner foure opinions, which, whilſt I am writing, I thinke of Lombard, who rehearſeth alſo foure opinions of his ſide, Lib. 3. d. 19. concerning Juſtification, he himſelfe being ignorant what to thinke.

The firſt ſort are they, who will have all theſe foure juſtices of Chriſt at once to be imputed to us; to them the matter of juſtification is the foure-fold righteouſneſſe of Chriſt; the forme, the quadripartite imputation: yet, this they reduce ſometimes to two parts; to wit, the remiſſion of ſins by the death of Chriſt, and the imputation of Chriſts righteouſneſſe, divine, humane, active, &c. and the proper reaſon of theſe is, that whole of Chriſt, God and man, is our Saviour, King, and Prieſt, &c. and that the dignity of Chriſts merit, eſpecially from the dignity of the perſon, that is, of the divinity, hath its dependence.

Others will have the three latter juſtices of Chriſt to be the matter, and the three-fold imputation of them, to be the forme of juſtification: And they teach, that firſt is imputed to us the paſſive obedience, to this end, that we may not be unjuſt; that is, for remiſſion of ſins. Secondly, the active obedience, for this end, that we may be juſt; that is, to righteouſneſſe. Thirdly, the formall, or, as they call it, the habituall ſanctity, for this end, that we may be accounted holy; that is, to perfect holineſſe.

The third ſort make the two latter juſtices onely of Chriſt the matter of juſtification, and the two-fold imputation of them, the forme of juſtification. All theſe three agree in this, that they diſtinguiſh remiſſion of ſins and juſtification, as the part and the whole, ſometime alſo as the integrall parts of the whole; and the former they attribute to the death of Chriſt, the latter to his active obedience: they all likewiſe uſe the ſame arguments, and words of Scripture, of which I will briefly ſet downe the chiefeſt.

1. As by the diſobedience of one man, many were made ſinners; ſo by the obedience of one, many are made righteous, Rom. 5. But Adams diſobedience was active; therefore we are juſtified by Chriſts active obedience. 2. He was made obedient, even to the death of the Croſſe, Phil. 2. Here is a two-fold obedience of Chriſt, the one before death, the other in death; therefore both are imputed. 3. God ſent forth his Son, made of a woman, and made under the Law, that he might redeeme thoſe that were under the Law, Gal. 4. Therefore, the active fulfilling of the Law by Chriſt is imputed to us. 4. He was made of God to us, wiſdome, righteouſneſſe, ſanctification, &c. 1 Cor. 1. Therefore his juſtice and ſanctity are imputed to us. 5. The Law of the Spirit of life in Chriſt Jeſus, freed me from the law of ſin, and of death, Rom. 8.2. Therefore, the life of Chriſt, or his active obedience, is imputed to us. 6. Whole Chriſt is our juſtice, with which he juſtifieth us; therefore, whole Chriſt is imputed. 7. Active juſtice cannot be excluded from Chriſts merit, and from juſtification, ergo, it is imputed. 8. The Law obligeth both to obedience, and to puniſhment; therefore, it behooved Chriſt both to fulfill the obedience of the Law for us, and alſo to ſuffer puniſhment. 9. To whom the Law doth promiſe life, ſuch muſt we be by the grace of Chriſt, that we may obtaine life: the Law promiſeth life, not to them who tranſgreſſe not the Law, but to them who fulfill it all: but by the imputation of his paſſive obedience, we are accounted indeed not unjuſt, not ſinners, or, not tranſgreſſors of the Law; but we are not as yet accounted juſt, or fulfillers of the Law; for, what is more vaine, then to call him juſt, who hath not fulfilled the Law? Therefore, not onely muſt his paſſive obedience be imputed to us for this, that we may not be unjuſt, or not tranſgreſſours of the Law; but alſo his active, for this, that we may be juſt, or fulfillers of the Law: for, he that in Chriſt is accounted for no ſinner, ſhall eſcape death; but by what right ſhall he alſo ſue for life, unleſſe he fulfill the whole righteouſneſſe of the Law in the ſame Chriſt? 10. The ſacrifice and death of Chriſt comfort us againſt the guilt, and death eternall: but his holineſſe againſt our inherent impurity, or the remainders of ſin; therefore, the imputation of both is neceſſary for our conſolation, 11. Laſtly, the Catechiſme of the Palatinate teacheth qq. 60. and 61. that the perfect ſatisfaction, juſtice, and ſanctity of Chriſt, are imputed and given to us, to be our juſtice: and q. 36. that our Mediatour, by his innocency, and perfect ſanctity covers our ſins in which we were conceived, leſt they ſhould appeare in the ſight of God. The ſame is found every-where in the Palatinate Directory.

I have faithfully ſet downe the arguments, by which the former ſort maintaine their opinions: the fourth ſort remaine, who make Chriſts paſſive obedience onely our righteouſneſſe, and define juſtification by remiſſion of ſins onely; theſe make uſe chiefly of two arguments taken our of Scripture, the one from the matter, the other from the forme of juſtification: The firſt is this; The Scripture ſheweth the whole matter of our righteouſneſſe to conſiſt in the paſſion, Croſſe, bloud, and death of Chriſt; therefore, this onely is it for which we are juſtified. They prove the Antecedent by teſtimonies of Scripture:Rom. 3.24. We are juſtified freely by redemption made in Chriſt Jeſus, whom God hath ſet as a propitiation by faith in his bloud. Rom. 5.9. We are juſtified by his bloud, being reconciled by the death of his Son. 2 Cor. 5.21. Him who knew no ſin, be hath made ſin, (that is, a ſacrifice for ſin), that we might become the righteouſneſſe of God in him. Gal. 3.13. He being made a curſe for us upon the tree, hath redeemed us from the curſe of the Law. Epheſ. 1.7. Col. 1.14. We have redemption by his bloud. Col. 1.20. Having made peace by the bloud of his Croſſe, by him he hath reconciled all things to himſelfe; hath reconciled them in the body of his fleſh by death. 1 Pet. 1.18. We are redeemed by the precious bloud of the immaculate Lamb. Iſa. 53.5. By whoſe ſtripes we are healed 1 John 1.7. The bloud of Chriſt purgeth us from all our ſins. Rev. 19. & 7.14. Thou haſt redeemed us by thy bloud. They have waſhed their robes, and made them white in the bloud of the Lambe.

The latter is this: The Scripture defines our whole juſtification, by remiſſion of ſins through the bloud of Chriſt; therefore, onely the effuſion of bloud is that, by imputation of which we are juſtified; and the remiſſion of ſins is our whole righteouſneſſe. They confirme the Antecedent by teſtimonies of Scripture:Luke 18.13. God be mercifull to me a ſinner. I tell you, that he went downe unto his houſe juſtified rather then the other. Acts 13.38. Be it knowne to you, that to you is preached remiſſion of ſins, through him; and from all things, from which by the Law you could not be abſolved, by him all that beleeve are juſtified. Here, to be abſolved, to be juſtified, to have remiſſion of ſins, are the ſame things. David pronounceth that man bleſſed, to whom God imputeth righteouſneſſe without works:Rom. 4.7. Pſal. 32.1. Bleſſed are they whoſe ſins are forgiven, and whoſe iniquities are hid. Bleſſed is the man to whom God imputeth no ſin. Rom. 8.33. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth; who ſhall condemne? It is Chriſt who is dead, &c. 2 Cor. 5.19. God was in Chriſt, reconciling to himſelfe the world by not imputing to them their ſins. Epheſ. 1.7. In whom we have redemption by his bloud; that is, remiſſion of ſins, &c. They have alſo other arguments, which, for brevities ſake, I omit; they alledge alſo for themſelves the Catechiſme of the Palatinate, qq. 37.45.66.55.57.72.76.80.84. &c. In which it is taught, that we obtaine remiſſion of ſins, juſtice, and life eternall, for the alone ſacrifice of Chriſt on the Croſſe; and that onely the bloud of Chriſt purgeth us from all ſin: which very thing, is every-where found in the Directory of the Palatinate. Hitherto the different opinions concerning juſtice.

I now paſſe to the ſecond head, where I will briefly ſhew, without prejudice to others, what I can approve or diſapprove in thoſe who follow the firſt opinion: I cannot ſee how they can prove out of Scripture the imputation of Gods eſſential juſtice: or, why that ſhould be ſaid to be imputed, ſeeing man was never obliged, either to the poſſeſſion or performance of it: for, God never conferred upon man his eſſentiall juſtice, and man never loſt it. They make God then unjuſt, as if he did require of man divine juſtice, which he never gave him, nor ever will give him.

The reaſon is a Paralogiſme non cauſae; for, although whole Chriſt is a King, Prieſt, and Saviour, and whole Chriſt juſtifieth; yet, it is knowne, that he performes the effects of his office, among which is juſtification, by the diſtinct operations of his natures: therefore whole Chriſt juſtifieth; but one way, according to his divinity, to wit, as the efficient cauſe; another way, according to his humanity, to wit, as a meritorious cauſe: and the dignity of the merit flowes from the dignity of the perſon; that is, from the deity of the Mediatour. But from hence it doth not follow, that the deity can challenge any part of the merit, being the fountaine of merit. It behooved then the Mediatour to be God, not that the deity, or juſtice of the deity might be imputed to us; or, according to Oſianders madneſſe, eſſentially dwelling in us, might become our juſtice: but for the cauſe explained in the Catechiſme, q. 17. Therefore, the juſtice of the divinity differs from merit, as the cauſe from the effect.

Other inconveniences alſo of this opinion belong to the two enſuing; therefore, I joyne the ſecond and third opinion together; for, they differ not, ſave onely that the one makes two parts, the other three parts of imputative juſtice. All which opinions are ſubject to the ſame inconveniences.

1. All confound the juſtice of the perſon, and of the merit of Chriſt, which the Scripture oftentimes conjoynes, but doth alſo manifeſtly diſtinguiſh, as the efficient cauſe, or ſine qua non; and the materiall cauſe of our juſtice: as, My righteous ſervant by his knowledge ſhall juſtifie many. For, ſuch an High-Prieſt became us, who might be holy, ſeparated from ſinners: that he might offer not for his owne, but for the ſins of the people. Him who knew not ſin, he hath made ſin for us, that we, &c. 1 Pet. 3. Chriſt ſuffered once, the juſt for the unjuſt. And ſo our Catechiſme, queſt. 15.16.

2. Theſe diſtinctions which they make betweene not unjuſt, and juſt; betweene not tranſgreſſing of the Law, and fulfilling of the Law; betweene not dead, and alive: they have more ſubtlety then verity; being indeed equivalent termes, as I will afterward ſhew: for, of neceſſity, he that before God is not unjuſt, muſt be juſt; who tranſgreſſeth not the Law, fulfils it; who is not dead, is alive. Seeing all theſe are immediate contraries, one of which being affirmed or denied, the other muſt neceſſarily be affirmed or denied.

3. If by the imputation of the paſſive obedience we are not as yet juſt, but onely not unjuſt, how is this true, We are juſtified by the bloud of his Son? We are reconciled by his death, &c?

4. If remiſſion of ſins be not whole juſtification, how can that be true, Bleſſed are they whoſe iniquities are forgiven? Rom. 4. &c. how doth the Apoſtle in the ſame place take for the ſame thing, To impute righteouſneſſe, and, Not to impute ſin?

5. If the omiſſion of obedience to the Law, and the imperfection of our holineſſe, are not expiated by Chriſts paſſive obedience, but neceſſarily that muſt be covered with Chriſts actuall obedience, this with his naturall holineſſe; how againe can this be true, The bloud of Jeſus Chriſt purgeth us from all ſin? unleſſe, perhaps, omiſſion and imperfection be not ſins.

6. If we are not juſtified by the paſſive, but by the active obedience of Chriſt; how is it, that Chriſt died not in vaine? For, what need was there that Chriſt ſhould die, and by his death procure to us pardon for our ſins, if by his juſt and holy life, he had already merited righteouſneſſe for us? for, righteouſneſſe neceſſarily preſuppoſeth remiſſion of ſins.

7. It is manifeſt, that all theſe partitions of Chriſts merits into two or three members, do exceedingly derogate, either from the death of Chriſt, or from the juſtice of God. For, theſe two or three parts of our juſtice, are either three perfect juſtices of Chriſt, every one of which apart ſatisfieth the Law; or, they are ſo many imperfect juſtices, concurring to make up one perfect righteouſneſſe. If they are imperfect, do they not manifeſtly derogate from the death of Chriſt? If perfect, how is not God unjuſt, who, for one fault, demands two or three perfect ſatisfactions, whereas his juſtice requires but one?

8. If a part of our juſtice muſt be ſought for here, a part there, a part in the death, a part in the actuall Antecedent obedience, and a part in the naturall holineſſe of Chriſt; is not our faith dangerouſly diſtracted, and our comfort undermined?

9. Laſtly, that which chiefly with-holds me, is, that I reade no-where in Scripture, ſuch a tripartite, or bipartite diviſion of our juſtice: I reade no-where, that Chriſts humane holineſſe is imputed to us; that either it, or any part of it, is our righteouſneſſe. If any man hath read it, I intreat him to ſhew it, that I may alſo reade and beleeve it. Neither do I reade this any-where of actuall obedience; nor do the five teſtimonies which they bring, prove any ſuch thing; which I briefly ſhew, thus:

Out of that ſaying Rom. 5. they conclude more then followes; for, the conſequence will not hold: We are juſtified by Chriſts obedience, ergo, by his active obedience. The Apoſtle ſets in oppoſition, Chriſts obedience, and Adams diſobedience; not as action againſt action, but as ſatisfaction againſt the fault, as the remedy againſt the diſeaſe; otherwiſe, the ſinnes of omiſſion were not tranſgreſſions: but Adams ſin was not onely a perpetration of evill, but the omiſſion of good alſo. Now, the obedience which he underſtands here, in another place he doth more expreſly declare, ſaying, He was made obedient to death, even the death of the Croſſe. But this was the obedience of his exinanition, and of death; and of the ſame obedience Theophylact interprets both places. Therefore, we deny that in this other place, which they object the ſecond time, any mention is made of two obediences: for, the text ſheweth, that the Apoſtle ſpeakes of his continuated obedience, Even to the death of the Croſſe; Phil. 2. which began, when he aſſumed a ſervile condition, and ended with his death.Gal. 4. Neither doth that place, Gal. 4. availe any whit to the active obedience; for, how Chriſt for us was made ſubject to the Law, the Apoſtle himſelfe explaines cleerely, chap. 3. He redeemed us from the curſe of the Law, being made a curſe for us; that the bleſſing of Abraham may be extended upon the Gentiles in Chriſt Jeſus. But this is underſtood of Chriſts voluntary humiliation, even to the death appointed by the Law for our ſins. How, notwithſtanding, this place may be underſtood of the ſervitude to the whole Law, I will ſpeake hereafter.

In that ſaying to the Corinthians,1 Cor. 1. the Apoſtle joyneth foure things, but not as parts of imputed juſtice, (for, who will reckon among theſe, wiſdome, or redemption it ſelfe?) but as the chiefe heads of Chriſts benefits; of which, ſome do helpe us onely by imputation, as juſtice; others, by reall participation alſo: in this life inchoatively, in the other life perfectly, as all the reſt. Hence then no partition can be proved.

In that place to the Romans is the fallacy of Figura dictionis; Rom. 8. for there, The Law of the Spirit of life, doth not ſignifie life, or Chriſts active obedience, much leſſe his formall holineſſe; but it ſignifieth, the doctrine, or quickning grace of the Goſpell. The place is ſomewhat obſcure; but, by the ſcope, the ſimple meaning may be knowne: that the remainders of the fleſh condemne not godly men, if ſo be they make reſiſtance againſt them, by the helpe of the Spirit. What the Apoſtle ſaid in the firſt verſe, he proves in the ſecond, by ſuppoſing his owne perſon, from the effect of the Goſpell: The Law, ſaith he, of the ſpirit of life; that is, the doctrine or grace of the Goſpell, which is the miniſtery of the Spirit of life, or of that which makes us live in Chriſt Jeſus: hath made me free; that is, hath abſolved me, and all the faithfull, and pronounceth us free from the law of ſin and of death; that is, from condemnation, with which the Law threatneth ſinners; therefore, the Apoſtle oppoſeth here, the law of the Spirit, and the law of death; as he oppoſeth the miniſtery of the Spirit, and the Miniſtery of condemnation, 2 Cor. 3.8. as if he would ſay, Although that killing law endeavoureth to condemne thoſe that are juſtified in Chriſt Jeſus, becauſe of the remainders of ſin in them, with which as yet they wreſtle: yet, the Law of the Spirit of life; that is, the living doctrine and grace of the Goſpell, doth abſolve them from damnation, notwithſtanding theſe remainders of ſin, ſeeing theſe alſo are pardoned them through Chriſt; for, The bloud of Jeſus Chriſt purgeth us from all ſin, and from all remainders of ſin. This (without prejudice to other mens judgements) ſeems to me, to be the genuine meaning of the Apoſtle. But this by the way: I haſten to the other Arguments.

To the ſixth wee have already anſwered. Chriſt wholly quickneth us: but one way, as he is the efficient; another way, as he is the matter of righteouſneſſe. And nevertheleſſe he all juſtifieth, although his paſſion or death is onely ſaid to be imputed: for, he all ſuffered and dyed. Neither is his active obedience excluded from merit or juſtification, though it is not ſaid to be imputed; which is that the ſeventh Reaſon would have. For, how can the efficient cauſe, or that which is called ſine qua non, be excluded from its effect? Truly, both the obediences, as well the active, as the paſſive, were required in the Mediatiour, for our juſtification, but after a divers way: that, as the cauſe, ſine qua non, or without which the effect cannot be produced, as alſo his naturall holineſſe: this, as the matter.

In the eighth Reaſon we deny the Antecedent: For, it was never heard, that the Law did oblige both to obedience and puniſhment, at the ſame time; but every law obligeth (diſ-junctively, not copulatively) either to obedience, or to puniſhment: For, ſo long as obedience is performed, the Law obligeth no man to puniſhment; that is, it pronounceth no man guilty of puniſhment, but promiſeth life: but when obedience is violated, then the Law obligeth the ſinner to puniſhment. This is generally true, both of divine and humane lawes.

Therefore their ſuppoſitions, which they here aſſume, are untrue, and repugnant to Gods juſtice: 1. That Adam, before his fall, at once was tyed to obedience and puniſhment. 2. That man, after his fall (and ſo the Mediatour for man) was obliged both to fulfill the Law, and to ſuffer puniſhment. When obedience, indeed, is violated, the ſinner is bound to make ſatisfaction by puniſhment; this being performed, he is no more a ſinner: and he is tyed to obedience, not to that, for the violation of which he hath ſatisfied by puniſhment, but to another new obedience; or, if againe he violate this, to a new puniſhment. Chriſt then, taking upon him our perſon, he is obliged to ſatisfie for us, by ſuffering puniſhment; this being paid, and imputed to us by faith, we are juſt: and are tyed furthermore to new obedience, or to new puniſhment. This new obedience Chriſt alſo by regeneration repaires in us, but imperfectly; and this imperfection is hid by Chriſts ſatisfaction, that it may not condemne us: becauſe the bloud of Jeſus Chriſt doth cleanſe us from all ſins, as well from thoſe that follow, as from thoſe that precede juſtification.

The ninth Reaſon ſeems to be the quickeſt of all, but is indeed fraughted with contradictions, and overthrowes it ſelfe; and beſides, is repugnant to Scripture. Firſt, there is a manifeſt contradiction, when it ſaith, That the Law promiſeth life to thoſe that fulfill the Law, and promiſeth not life to thoſe that tranſgreſſe it not: The reaſon is, becauſe, not to tranſgreſſe the Law, and to fulfill the Law, are the ſame in effect. This is proved by the contrarie: to tranſgreſſe the Law, is to violate the Law; either by committing what the Law forbids, or by omitting what it commands: therefore not to tranſgreſſe the Law, is not to violate the Law, by committing what it forbids, or by omitting what it commands; but this is truly to fulfill the Law: for, hee that commits nothing againſt the Law, nor omits what ſhould be done by the Law, doth truly fulfill the Law: therefore whoſoever doth not tranſgreſſe the Law, fulfils it. This is manifeſt in our firſt father Adam before his fall: for, ſo long as he ſinned not, he fulfilled the Law, by a continuall act in his originall integritie. And doe not the Angels in heaven fulfill the Law, even in that they ſin not? And ſhall not we in life eternall fulfill the Law, when we ſhall not offend againſt it? Either then theſe are the ſame, or ſo knit together, that it's impoſſible either to ſeparate them, or to deviſe a medium betwixt them. Secondly, this alſo is inconſiſtent which they ſay, That the Law doth not promiſe life to them that tranſgreſſe it not; but it promiſeth life to the fulfillers of the Law. Now, not to tranſgreſſe, is to fulfill. Thirdly, this implyeth a contradiction, when they ſay, That by paſſive obedience we are accounted not unjuſt, or not ſinners; and yet are not accounted juſt: Alſo, That they who ſin not, in Chriſt doe eſcape death, but dare not ſue for life: for the ſame thing here is both affirmed and denied of termes equivalent: for ſurely, he that is not a ſinner before God, is juſt; and, who is not dead, or who hath eſcaped death, is alive: For theſe are immediate contraries, as is ſaid. Fourthly, this is plainly repugnant to Scripture, when it is ſaid, that we are not accounted juſt by Chriſts paſſive obedience, that is not juſtified: For, on the contrarie, it is ſaid expreſly, Being juſtified by his bloud, being reconciled by his death, they have waſhed their robes in the bloud of the Lamb. They that can reconcile their ſubtleties one with another, and with theſe and ſuch like plaine ſayings, let them; I confeſſe, I cannot.

To the tenth Reaſon wee anſwer out of that ſaying, The bloud of Jeſus Chriſt purgeth us from all ſin. But ſurely, that impuritie that ſticks to the Saints, is ſin: therefore from that alſo the bloud of Chriſt purgeth us. Why then ſhould trembling conſciences be driven in their temptations from the bloud of Chriſt, to ſeek out other remedies, againſt ſo manifeſt a Scripture?

Laſtly, as for the Palatinate Catechiſme, that tells us in two places, that the ſatiſfaction, juſtice, and ſanctitie of Chriſt is imputed to us. And once, that originall ſin is covered by the holy nativitie and conception of the Mediatour. But that theſe Authors never thought of a tripartite matter in imputative juſtice, or of derogating the expiation of originall ſin, and juſtification from the bloud of Chriſt, is aſſuredly knowne by this, in that elſewhere ſo often and ſo plainly, they aſcribe the merit of juſtice and life eternall, to the paſſion, death, and ſacrifice of Chriſt, and that ſolely and onely to it. And they witneſſe, that our inherent ſin is forgiven us for this merit. Either then the Catechiſme is repugnant to it ſelfe, which, God forbid; or it makes no tripartite diviſion of juſtice imputative: nor doth it derogate from Chriſts paſſive obedience the merit of righteouſneſſe.

The fourth opinion remaines, That our juſtice is the obedience even to death, or the puniſhment of the Son of God for our ſins, that whole juſtification is the remiſſion of ſins, for this ſatisfaction imputed to us. Which opinion, as being truer, ſimpler, and ſafer, I confeſſe, I doe embrace; but ſo, as it may be underſtood and explained rightly, and according to the Scriptures meaning. I ſay, it is truer; becauſe it is the conſtant voice of the whole Goſpel, That wee are juſtified by the death and bloud of the Son of God, and that our juſtification conſiſteth in the ſole remiſſion of ſin. The teſtimonies of the Goſpel were rehearſed above.

Object. But there is a Synecdoche totius in the termes of bloud death, &c. Anſw. There is, indeed, but not ſuch an one, as hath gathered into one merit two or three juſtices altogether heterogeneous; ſuch as the naturall ſanctitie, the active juſtice, and the paſſive obedience; for, there is no reaſon why the two former ſhould be called by the name of death and bloud: but it is the Synecdoche of the whole humiliation, as ſhall be ſaid. I ſay alſo, it is ſimpler: for, it doth not diſtract our faith hither and thither, by any partition of merit; nor doth it diſturb our comfort; but in our ſpirituall wreſtlings with the Scriptures, it ſends our conſciences to the only death of Chriſt; to wit, by which alone Gods juſtice and commination is ſatisfied. Thou ſhalt dye the death: By this ſatisfaction, being applyed to us by faith, we our ſelves have ſatisfied, are abſolved, juſtified, reconciled to God, by the bloud of his Son.

But, you will ſay, To make us juſt, it is not enough to ſuffer for ſin, but the fulfilling of the Law is alſo required. Anſw. The puniſhment is the fulfilling of the Law; then 'tis ſufficient: For, the Law is fulfilled two waies; either by yeelding perfect obedience, or, when this is violated, by ſuffering condigne puniſhment: by both there is atisfaction made to Gods juſtice; each then is the fulfilling of the Law,1 John 3.7. Rom. 6.7. and each is juſtice. Of the former it is ſaid, He that doth righteouſneſſe, is righteous. Of the later, He that is dead, is justified from ſin. The firſt fulfilling was in man, before his fall; and by that he was juſt: Neither was he tyed to the other, ſo long as he ſinned not; becauſe Gods juſtice requires not both together, but either of them: ſeeing the Law, as is ſaid, doth tye the reaſonable creatures, not conjunctively to obedience and puniſhment together (for it were great iniquitie, to oblige them to puniſhment, that obey the Law:) but diſ-junctively, either to obedience, 〈2 pages missing〉 of his humane juſtice with the Law, as the chiefe perfection of the perſon of the Mediatour, without which, he could not be our High-Prieſt and Saviour: ſo the juſtice of his merit, or 〈 in non-Latin alphabet 〉 , is not onely the bloud and death, but comprehends alſo all the obedience of his humiliation, from the minute of his conception, even till the death of the Croſſe. For the whole life of Chriſt, being full of miſeries and ſorrowes, what elſe was it, then a perpetuall ſuffering and puniſhment for our ſins? For, by the order of divine juſtice, whereas Chriſt was moſt juſt, his life ſhould not have been miſerable and calamitous; but altogether ſorrowleſſe, fortunate, and happy: but in that it was miſerable, it was by reaſon hee ſuffered and ſatisfied for our ſins.

4. Therefore, when the Scripture points out to us juſtice in the bloud, croſſe, and death of Chriſt; he doth not ſpeak excluſively, as if the ſufferings that went before his death did nothing belong to his merit; but ſynecdochically, comprehending under the complete finiſhing of our redemption, all the antecedent degrees alſo; that is, the beginning, encreaſe, and conſummation. The beginning was in his Incarnation; when, having aſſumed the forme of a ſervant, hee became poore, &c. for us. The encreaſe was throughout all his life, which he led in perpetuall miſeries, tentations, and dangers, being ſubject to Gods wrath for us. Laſtly, the conſummation was in his croſſe and death; when, giving up the ghoſt, he cried out, It is finiſhed. All theſe the Prophet conjoynes in the price of our redemption, which Chriſt paid for us: He did truly beare our infirmities,Iſa. 53. and took upon him our ſorrowes; he was wounded for our tranſgreſsions, and bruiſed for our iniquities: and with his ſtripes we are healed. So the Apoſtle, 2 Corinth. 5. When he was rich, be became poore for us; that we, by his poverty, might be rich. So Herb. 2. He was made ſomewhat inferiour to the Angels, by ſuffering of death. But chiefly, Phil. 2. Being in the forme of God, he emptied himſelfe, taking the forme of a ſervant; and he humbled himſelfe, being made obedient even to the death of the Croſſe. Nor will their cavill availe, in ſaying, that the Apoſtle ſpeaks not here of the matter of our juſtice: it is enough, that he here extends Chriſts obedience, which elſewhere he ſhewed was our juſtice, to his whole humiliation. Neither is that place, Hebr. 9.22. againſt us, Without ſhedding of bloud there is no remiſsion: It onely followes from hence, that the ſhedding 〈◊〉 bloud is not excluded from the cauſe of remiſſion; but that it is the cauſe ſine qua non of this. But it will not follow, that it is the onely cauſe; or, that death which followed, or the antecedent ſufferings are excluded: Therefore to Chriſts death belongeth the whole obedience of his humiliation, even to the death of the Croſſe.

5. But why the Scripture aſcribes merit, which Chriſt hath purchaſed for us in all the courſe of his obedience, to his death; as if it were peculiar onely, and proper to that; the reaſon is, becauſe the ſufficiencie of merit conſiſteth in the death of Chriſt alone: for, had hee not dyed, the obedience of his humiliation had not been abſolute; neither had the wrath of God, in threatning death to Adam, been ſatisfied: Therefore all the reſt of Chriſts obedience, without dying, had been an inſufficient merit, and unprofitable to us. But they, who attribute the merit of juſtice to his active obedience, or naturall holineſſe, they make void (doubtleſſe) the death of Chriſt.

This explication, true and conſonant to Scripture, being obſerved, it will appeare, 1. That there is ſomething amiſſe in both ſides of the controvertents: in the former, becauſe they confound the juſtice of the perſon, with the juſtice of merit; and, by dividing merit into many heterogeneall parts, they doe not onely diſturbe our faith and comfort; but alſo, againſt Scripture, they ſeparate juſtification from Chriſts death. In the later, becauſe from the juſtice of merit, they exclude the whole life of Chriſt, with his humility and ſufferings, that went before his death. And they oppoſe the excluſive particle Alone in their phraſes (as when they ſay, The death of Christ alone juſtifieth, His bloud alone purgeth) to his life and antecedent obedience; whereas it is oppoſed in meritorious or materiall cauſes partly to perſonall juſtice, partly and chiefly to mens merits, and all other externall cauſes; except they reſtraine this particle Alone to ſufficiency, of which wee have ſaid in the fifth poſition. Againe, it will appeare, that this will be an eaſie way to reconcile the controverſie, if all of them will agree to urge againſt the Papiſts, and mens merits, all theſe common paſſages, in which (as I ſaid already) they agree, concerning free juſtification of faith, by Chriſts imputed juſtice; and that they would not uſe ſcrupulous diſputations, concerning this juſtice, or the matter of imputative juſtice before the people in their Sermons; but that they would uſe Scripture phraſes, and be content, that we are juſtified not by workes, but by faith; not by our owne righteouſneſſe, but by anothers obedience; to wit, by the bloud and death of the Son of God, imputed to us, and applyed by faith, &c. For theſe are ſufficient to beget true comfort to all, and to refute humane merits.

As for the controverſie it ſelfe, if it muſt at all be handled in the Schooles, it is needfull for a tolerable reconciliation to beware on both ſides, that the Diſputants minds may not be too much alienated. The later ſort are offended at the partition of merit into ſo many divers pieces; becauſe they ſee many abſurdities ſpring from thence, and the Scripture to be wronged. On the other ſide, the former are offended, by reſtraining merit to the death of Chriſt; becauſe they feare, leſt his life and antecedent obedience be excluded againſt the Scripture. What ſhall be done then? It is needfull, that the one forbeare to divide the matter of merit into two, three, or foure, as they uſe: and that they doe not ſeparate the merit of juſtice from Chriſts death, nor juſtification from remiſſion of ſins: That the others reſtraine not merit to the effuſion of bloud upon the Croſſe, or to the three dayes death; and, that they exclude not his life and antecedent obedience: And both muſt diſtinguiſh, with the Scripture, perſonall juſtice from merit, as the efficient cauſe, or ſine qua non, from the materiall; ſeeing many inconveniences muſt ariſe of confuſion, by which, the ſenſe of Scripture is overthrowne, the conſciences are diſturbed, and occaſion of cavilling is miniſtred to Papiſts, as we ſhewed in the firſt and ſecond Poſition. 2. Let the perſonall juſtice of the Mediatour be rightly limited, according to the third Poſition. 3. Let the juſtice of merit be rightly defined, and let the Synecdoche of the bloud, death, and paſſive obedience, &c. be underſtood of Chriſts whole humiliation, according to the fourth and fifth Poſitions. 4. For a better reconciliation, let this alſo be added, That under the humiliation, is comprehended his voluntary ſubjection to the Law; and conſequently, his active obedience, as they call it: ſo that this alſo, in ſome reſpect comes under the notion of merit; to wit, ſo far as it is conſidered to be a voluntary ſervitude, undertaken and performed for us by the Son of God. For, this obedience may be conſidered two waies: 1. As it is a conformity with the Law, and ſo it is the perſonall juſtice of the Mediatour. 2. As the ſervitude of the Law, to which, for our ſakes, Chriſt made himſelfe obnoxious; and ſo it belongs to merit: For, although Chriſt, as man, was bound to obey the Law; yet, as juſt, holy, and the Son of God; yea, even according to his humanity, hee was not obliged to many duties of the firſt and ſecond Table, to which nevertheleſſe he did ſpontaneouſly ſubject himſelfe; and ſo he was made a ſervant to the whole Law for us, that hee might redeem us from the ſervitude, coaction, and damnation of the Law. So, it was a voluntary ſervitude, that he would be circumciſed, that hee would obſerve the Sabbaths and Feaſts, that he was ſubject to his parents, and payed tribute to Ceſar, and ſerved his neighbour, &c. being Lord of the circumciſion, of the Sabbath, of patents, of Ceſar, of his neighbour, &c. Of this ſervitude of the Law, that of the Apoſtle is to be underſtood,Galat. 4. God ſent his Son, made of a woman, made under the Law, &c. and ſo, the complaint of excluding active obedience from merit, will be of leſſe force. This way of reconciliation, perhaps, will not ſatisfie the ſcrupulous; yet it will not be diſpleaſing to them, who deſire theſe differences of opinions may be buried: or elſe, ſurely, they will think more of ſome meanes of peace, and will ſhew better. In the interim, I am ſatisfied with theſe.

By what we have ſaid,Chap. 3. it will now appear (which was our third Quere) how this doctrine is to be handled in popular Sermons: whether poſitively, and refutatively it will be fit to diſpute of it before the people. For my part, I think it is not fitting: for, what elſe can be expected of ſuch a diſceptation, but that the more ignorant ſort will ſtagger in their faith, and will preſently think, that the doctrine of faith, hitherto taught in our Churches, hath been very ſlippery and uncertain; which, notwithſtanding, cauſed us firſt of all to renounce Popery? And the Church can be edified in faith and conſolation, without ſuch oppoſition: by which, not our Adverſaries, but our brethren ſhould be touched, and wrung; their minds diſtracted into dangerous diviſions and contentions, and ſcandals ſhould be encreaſed by our fault. Surely, the Romaniſts willingly, with both hands, would lay hold upon this opportunity, to traduce us; to wit, that we cannot agree in that, which we make the maine point of the Goſpel. When Luther began, with others, to reforme the doctrine of Juſtification, Popery received a deadly wound. What? ſhall we goe about to heale againe this wound of the Beaſt? And doe wee not think, what an account we are to make unto God, for the delight wee take in ſtrife and altercation?

But you'l ſay, There is danger, leſt errour, in ſtead of truth, ſhould prevaile in the Church. Truly, there is none; if ſo be theſe things be retained, and diligently taught, which are in our Confeſſion: In other points, let moderation and candor be uſed. Let our brethren be heard with calmneſſe, and let their opinions be compared one with another, and with Gods word. Laſtly, ſeek not a knot in a bulruſh.

The fourth head remaines, concerning the Catechiſme,Chap. 4. and Palatinate Directorie, Whether it be ſit to omit, or put out any thing in them? Here I know not, whether I ſhould rather admire, or grieve at the precipitate temerity of ſome, who think, they may lawfully judge and cenſure ſacred and profane things as they liſt; chooſe and reject what they pleaſe: this humour is not to be endured. If their wiſdome be greater then other mens, they ſhould doe well to new-mould their own Catechiſme and Directorie: Or, if they have perceived any errour in that of the Palatinate, they ſhould, in a brotherly way, admoniſh thoſe, who have the care of this, and who will be ready to give them an account. Sure, this pretended zeale ſeems neither to have much conſcience, nor knowledge in it: For, with what conſcience can they paſſe by their owne Catechiſmes, and make changings in ours? Shall private men put out that, which publickly belongs to many Churches? If they have knowledge ſufficient, that is, if they underſtand well the meaning of the Catechiſme in every paſſage, and will be ingenuous, as they ought to be in ambiguous matters, they will find they have no reaſon to doe thus; becauſe all things agree ſufficiently, if ſo be that which is doubtfull, be explained by that which is cleerer; and what is briefly ſet downe, be enlarged as if fitting.

But you will ſay, that in the Catechiſme nothing ſhould be ambiguous or doubtfull. I confeſſe, indeed: neither had any ſuch thing crept into our Catechiſme, if it were now to be written, ſince the moving of theſe ſcruples. But the paſſages of our Catechiſme, which be more manifeſt, and at large, are theſe:

Queſt. 12. and 14. there is taught, That no other way of deliverance and of reconciliation with God could be found, then that either the ſinner himſelf, or elſe a Mediatour for the ſinner, ſhould, by condigne puniſhment, ſatisfie divine juſtice: therefore the puniſhment of the Mediatour for us, is our ſatisfaction; and that thing, by and for which we are juſtified and reconciled to God: for, in the Apoſtle, theſe two are all one, Rom. 5.9, 10.

Queſt. 15.16. there is taught, That it was needfull for the Mediatour to be true God, and true man, and perfectly juſt; that hee might be able to pay the ranſome for us, which we ſinners could not pay: therefore the juſtice of the perſon is diſtinguiſhed from the ranſome, as the cauſe from the effect; ſo that the actuall and formall juſtice of the Mediatour, belongs to the juſtice of the perſon, as the cauſe ſine qua non.

Queſt. 21. is taught, That for this ranſome of Chriſts remiſſion of ſins, eternall juſtice and life are beſtowed upon all beleevers: therefore the Catechiſme doth not ſo divide remiſſion of ſins and juſtice, as if that were given becauſe of the ranſome, and this, becauſe of Chriſt active juſtice.

Queſt. 37. it is taught, That Chriſt by his Paſſion, as by the onely propitiatory Sacrifice hath obtained for us the favour of God, juſtice, and life; and that this his ſuffering extends through the whole courſe of his life that he lived here on earth; albeit the chiefe act of his ſuffering was in the end of his life: therefore againe, the merit of juſtice and of life is not aſcribed to active, but to paſſive obedience; and with all, the Paſſion Synecdochically is underſtood of the whole humiliation.

Queſt. 40. it is again taught, That by no other meanes could ſatisfaction be made to divine truth and juſtice for our ſins, then by the death of the Son of God; therefore it is confirmed again, that the death of the Son of God is our ſatisfaction; that is to ſay, that thing for, and by which we are juſtified.

Queſt. 45. the Catechiſme ſaith, That Chriſt therefore roſe, that he might make us partakers of his juſtice, which he purchaſed for us by his death. Therefore, the death of Chriſt hath obtained juſtice for us, and by imputation thereof we are accounted not onely not unjuſt, but juſt alſo.

Queſt. 56. teacheth, That God, for the ſatisfaction of Chriſt (which is his puniſhment and death) hath forgot all our ſins, even originall too, and hath beſtowed freely upon us the righteouſneſſe of Chriſt. Therefore it confirmes againe, That his death is not onely the merit of the remiſſion of all our ſins, even of originall too, but alſo of juſtification: and that it is not needfull that originall ſin ſhould be covered with the holineſſe of his humanity, leſt it appeare in the ſight of God.

Finally, Queſt. 66.67.70.72.74.67.80. it is often repeated, that we have remiſſion of ſins, juſtice, and life eternall, for the onely ſacrifice, bloud, and death of Chriſt. Therefore, in all theſe, there is neither taught, nor can be imagined ſuch a partition of merit; as if by the imputation of Chriſts death, we did onely obtaine remiſſion of ſins, and, as ſome lately phraſe it, onely privative benefits; but by the imputation of actuall obedience we obtaine juſtice, and poſitive benefits. The Catechiſme aſcribes all together to Chriſts death, as the Scripture alſo doth, John 3. He gave his onely begotten Son, (to wit, to death) that whoſoever beleeveth, (to wit, that the Son was given, and died for him) may not periſh, but have life eternall, &c. But you will ſay, Queſt. 60.61. That imputative juſtice is expreſly divided into three, to wit, perfect ſatisfaction, juſtice, and ſanctity, which it ſaith, are imputed to us. And, Queſt. 36. it ſaith, That the Mediatour, by his innocency, and perfect ſanctity, hath covered our ſins in which we are conceived, that they may not appeare in the ſight of God.

As for the firſt, either we muſt confeſſe, that theſe fight againſt the former, which charity, and Chriſtian candor will not allow; or the partition muſt be denied, and a convenient interpretation, and a reconciliation of them muſt be found. Without wronging other mens judgements, I will tell my minde here, and how I am wont to excuſe the Catechiſme: I ſay then, that the Catechiſme joynes theſe three together, but doth not (as we ſaid) divide them expreſly as three: it joynes, I ſay, theſe three, not as if it divided imputative juſtice into theſe three, as into divers parts, as if the imputed ſatisfaction did make us not unjuſt, the juſtice juſt, the ſanctity holy; for it taught the contrary before: but either becauſe the Compilers of the Catechiſme did retain this phraſe, out of Mr. Beza's Confeſſion, (whoſe it is properly knowne to be) not fearing there would be cavilling about it; they themſelves in the meane while neither intending, nor obſerving any partition: or, becauſe they would more emphatically note by theſe phraſes, as Synonymous, the whole courſe of his obedience, and humiliation till death: for, Chriſts humiliation and death is our ſatisfaction; becauſe by it ſatisfaction is made to divine juſtice for us: It is alſo juſtice; becauſe it is the fulfilling of the Law by ſuffering: It is laſtly holineſſe,John 17. becauſe it is a holy Sacrifice; of which it is ſaid, Father, I ſanctifie my ſelfe for them: And, By one oblation he hath conſecrated all who are juſtified. This I conjecture, becauſe, in the firſt edition of the Fundamentals of the Lords Supper, 〈2 pages missing〉

A piece of a Speech, concerning that Queſtion; To whom properly doe the benefits of Christs ſufferings and death belong? And, How Chriſt is ſaid to die for all. IN The famous Univerſity of HEIDELBERGE, declaimed by JOSUA ZEVELIUS of Colen, the day before Eaſter, An. 1590. D. DAVID PARY being Author. SIRS,

I Thinke I have ſpoken ſufficiently of the hiſtory and benefits of our Lords Reſurrection: it now remaines, that what we had reſerved for the laſt place, be now explained; to wit, to whom theſe benefits belong. Therefore, that we may direct our courſe by the Cynoſure, or by the Pole-Star of holy Writ; we affirme, that, according to the ſame Scripture, theſe precious fruits do belong to all the Elect, and to them alone: but, as for the incredulous and impious, ſo long as they remaine ſuch, we exclude them from theſe benefits. For, all the beleevers, and they onely, taſte the ſweetneſſe of theſe fruits; to wit, of free juſtification before God, of vivification from the death of ſin, and of the body; and, at laſt, they all, and they alone, feel the ſweetneſs of immortality and glory; becauſe they alone apply to themſelves theſe fruits:John 3. & 5. Rom. 6.4. & 5.1. 1. Pet. 1.3. Acts 15.9. 1 Theſ. 4.14. They are thoſe who heare the word of Chriſt, who receive it with a good and an honeſt heart, who beleeve it, and have life eternall, and ſhall not come into condemnation: theſe are juſtified by faith, are reconciled to God, and have peace through our Lord Jeſus Chriſt: Theſe being regenerated by the holy Ghoſt, are raiſed unto a new life with Chriſt, whoſe hearts are purified by faith: Theſe at laſt are they, who, ſleeping in Jeſus, ſhall be raiſed by God from the dead, whom God will bring with him, that they may for ever enjoy the glory of eternall life.

As for the wicked, and ſuch as want juſtifying faith,1 Cor. 10.5. Heb. 11.6. Gal. 4.30. John 3.18, 36. Rom. 8.9. Mat. 7.22. Mat. 21.41. why ſhould they partake ſo much happineſſe, who pleaſe not God? (and, Without faith 'tis impoſsible to pleaſe God) Who belong not to Chriſt, who are not heires, neither have right to, or in that life, how can Chriſt or his benefits belong to them? They are rather by the voice of the Goſpell debarred from theſe treaſures, and are judged to eternall death and malediction. He that beleeveth not is judged already, and the wrath of God remaineth on him. And, Who ha h not the Spirit of Chriſt, is none of his. Which place of the Apoſtle, I ſuppoſe is thus meant. For, if Inſidels belong not to Chriſt, they are none of Chriſts: We conclude ſtrongly from the correlative, that Chriſt and his benefits belong not to the wicked: and as they are not Chriſts, ſo neither is Chriſt theirs. And how, I pray, ſhould Chriſt belong to them whom he will, in the laſt judgement, pronounce before all the world, to be ſtrangers from himſelfe, from his benefits, from his Kingdome? who, he will teſtifie, were never knowne to him? whom finally, as accutſed workers of iniquity, he will caſt into hell fire?

But, you will ſay, Chriſt died for all, therefore roſe againe for all. The Anſwer is double: One is, As often as the Goſpell extends the fruits of the works and benefits of Chriſt to all, this is to be underſtood of all thoſe that beleeve in Chriſt: for, this is the perpetuall and conſtant voice of the Goſpell, He that beleeveth ſhall be ſaved; he ſhall not come into judgement: who beleeveth not, is already condemned, and the wrath of God remaineth upon him. Therefore, the Goſpell debarres from the benefits of Chriſt, all Infidels; not onely by a plaine excluſion, but alſo by that condition of faith and repentance, under which, either expreſly or tacitly, God promiſeth to men the benefits of Chriſt, and which is never to be found in thoſe that perſevere in ſin. So then, Chriſt is ſaid to die for all, to wit, all that do or ſhall beleeve in him; for whom alone he prayed, and in whom alone he findes the faith of his death: but as for Infidels and Reprobates, for whom Chriſt prayed not, whom he never acknowledged for his owne, upon whom the wrath of God abideth for ever;John 17.9. Mat. 7.23. John 3.36. Mat. 7.6. to extend, I ſay on theſe, the benefits of Chriſt, what is it elſe, but ag •• nſt his owne command, To give that which is holy unto dogs, and to caſt pearles before ſwine? Theſe we could ſolidly defend by authority of Scripture, and orthodox Fathers; and they mainely concerne Chriſtian conſolation.

There is an other Anſwer uſuall in the Schooles, by which we may gratifie the contentious; that Chriſt abſolutely died for all, if you conſider the amplitude and ſufficiency of his price and merit; for, it is out of controverſie, that the death of the Son of God is of that value, that it ſufficeth to expiate the ſins, not onely of one, but of millions of worlds, if ſo be they had faith to apply this Phyſick to their ſins. But the Queſtion is properly of the efficacy and participation it ſelfe of theſe fruits, when we demand if Chriſt died for all: Becauſe, to die for another, is properly to die in the ſtead and place of another, ſo that he is freed from death, and ſaved alive; as when David weeping, cryed out, I wiſh I had died for thee. O Abſalom; that is, I wiſh I had died in thy ſtead, that thou mighteſt have lived. But we utterly deny, that this participation of Chriſts merits is common to all unbeleevers, as well as to thoſe that beleeve; or, that this is promiſed, or exhibited in the Goſpell: for, in this regard, we conclude, that Chriſt did not die properly for all, even for unbeleevers and reprobates.

But here, ſome unluckie patrons of Infidels, taking it ill that we do not divide the pearles equally amongſt ſheepe and ſwine, cry out, that we deny the bloud of Chriſt, and that we produce a Saracenicall Mahumeticall, and more then an Heatheniſh blaſphemy, which utterly overthroweth Chriſtian Religion.

But, Sirs, it is not our purpoſe to encounter or contend with ſuch rayling pratlers. But firſt, we proteſt againſt ſuch bitter calumnies, making our appeale to the unanimous conſent of the orthodoxall Church, and the perpetuall voice of the Goſpell, that we deny not, but honour the bloud of Chriſt, when we ſay, it is poured out, not for thoſe that ſlight it, and tread Chriſt under their feet; but for thoſe who by faith are juſtified through it, as the Apoſtle ſaith, Whom God hath given to be an atonement by faith in his bloud, Heb. 10.29. Rom. 3.25. Rev. 1.5. 1 John 1.7. to declare his righteouſneſſe by the remiſsion of ſins, that went before: for, this is not the voice of Infidels; Who hath waſhed us in his bloud from our ſinnes: and that, The bloud of Jeſus Chriſt cleanſeth us from all ſin. Out of Gods word we know and beleeve, that this is no Saracenicall, Mahumeticall, and more then Heatheniſh blaſphemy, as this calumny doth impudently blaſpheme; but that it is the genuine, true, and ſaving doctrine of the Goſpell of Jeſus Chriſt; and this we are ready at all times o demonſtrate before the whole Church. Beſides, we hold it worth the while, and neceſſary, with as much brevity as may be, to pull off from theſe Wolves the Sheeps-skins with which they are clothed, and to paint out in its owne colours this their prodigious doctrine, which cunningly lurks under the calumny, 〈 in non-Latin alphabet 〉 . which under this they goe about to bring into the Church.

They contend, That Chriſt dyed for all. Who denieth this? for this is the Scripture phraſe. They adde, That he dyed for all and ſingular. Neither doe wee ſimply deny this; to wit, in that ſenſe which we ſhewed a little before: although we do not find the Scripture ſpeak ſo. They go on: That he dyed for all and ſingular alike; for the elect and reprobate, for Cain and David, for Judas and Peter, for the damned, as well as for thoſe that are ſaved, without any reſpect of faith, or infidelity. This is hard. They proceed, finally, That he dyed for all and ſingular, not onely in reſpect of ſufficiencie, but alſo in regard of the efficacie of the price. But what is this? to wit, That Chriſt by his death hath truly delivered from death, purged from ſin, ſanctified, and reconciled to God all abſolutely, even thoſe who are not ſaved, but have been damned ever ſince Cain, and are damned, and furthermore, are to be damned; all thoſe, they ſay, he hath received into his favour. This is that impious monſter, by which they conclude another, no leſle impious and falſe; to wit, That wicked men, whoſoever have periſhed, doe, or ſhall periſh, that they have periſhed, doe, and ſhall periſh not for their ſins (for they were expiated by the bloud of Chriſt,) but onely for their incredulity. They who have read their Books and Diſputations, will confeſſe, that this is no fiction of ours: But how monſtrous are theſe to Chriſtian eares?

Theſe brave patrons of wicked men teach, that all wicked and impure dogs, before and after the death of Chriſt, are received into the boſome and favour of God. But we ſay, firſt, That this is a falſe and impious doctrine; becauſe it plainly oppoſeth Scripture, which continually cries out, that wicked men, ſo long as they remaine without faith and repentance, are not in the favour of God; but that they remaine the ſons of wrath, and of eternall malediction: That they are not delivered from ſin and death, but are held captives by the ſnares of the Divell, and are ſtrongly deluded; yea, that they are already condemned, and are under the wrath of God. Againe, we affirme, that this is a moſt abſurd monſter, which overthrowes many principles of Chriſtian faith, and it ſelfe alſo. For now let us ſet downe and examine their Poſition, All men, without exception, faithfull and unfaithfull, before, and ſince the death of Chriſt, are truely and undoubtedly, by the bloud of Chriſt, received into the grace and favour of God. What will from hence follow? ſurely, a world of abſurdities.

1. So originall ſin ſhall be taken away, neither ſhall there be any guilt thereof; and ſo it will be falſe to ſay, That all men are born the ſons of wrath; becauſe all ſhall be born in the grace and favour of God: But the Scripture pronounceth, that all men, by nature, are the ſons of wrath.

2. All the children of Turkes, Saracens, Centaures, and Canibals, which are out of the Covenant and Church of God, ſhall be borne in the favour and grace of God; and ſo ſalvation ſhall be found without the Covenant, and out of the Church of God. O men, as cruell as Briareus! who doubt not to place the infants of Turkes, born out of the Church, in the favour of God; but as for Chriſtian infants before baptiſme, cruelly they fling them headlong into hell.

3. This monſter overthrowes another Tenet of theirs, concerning the infants of faith full men, who are borne out of grace: yea, who are before baptiſme poſſeſſed with the Divell, and damned; for, they place them all in the grace and favour of God.

4. All wicked men, who before Chriſts death were damned to hell, by Chriſts death are againe redeemed from hell, and brought into Gods favour. How then could they againe fall from thence, who, being dead, were received, when they could not any more ſin by incredulity? Therefore wicked men either muſt remaine in the favour of God, and be ſaved without faith; or elſe, without incredulitie, they muſt be caſt headlong from thence: both which have a kind of madneſſe in them.

5. Either incredulitie is no ſin; or, if it be, all ſins were not expiated by Chriſts death: or, if all be, this will at leaſt be more effectuall then Chriſts death. But all this is falſe and impious: for, infidelitie is both a ſin, and the mother of other ſins, and in the regenerate now and then it appeares with other ſins, notwithſtanding by the bloud of Chriſt it is moſt effectually expiated and pardoned.

6. It is an impudent lye, that wicked men are not condemned for ſin, but for incredulitie onely: for what is that, 1 Cor. 6.10. Theeves, covetous perſons, drunkards, &c. ſhall not inherit the Kingdome, of God? and which Chriſt in his laſt Judgement ſhall ſay to the wicked, Goe into hell fire, becauſe you fed mee not, &c? Is not incredulitie the chiefe of all ſins? Yea, wee conclude on the contrary, that they are condemned for ſin, becauſe they are condemned for incredulitie: for, ſcarce is there any ſin more grievous then infidelitie. But the Apoſtate trifles too much with his exception, ſaying, That incredulitie is not to be conſidered as a ſin in it ſelfe, but as it rejects the meanes of ſalvation. Is not (I pray) the rejecting of the meanes of ſalvation, the contempt of Gods calling, a moſt grievous ſin? For this cauſe then incredulitie is a ſin, in that it rejects ſalvation, and the meanes thereof.

7. This prodigious doctrine gives to the wicked, that, notwithſtanding the doctrine of the Church concerning originall ſin, and the guilt of wicked men; yet, that this is at no time in them, nor can truly be pronounced of them. Let us take a Turkiſh infant, or a Barbarian man of yeares, who never heard of Chriſts death, and therefore never rejected him by incredulitie. Now, let theſe Diſputers tell us, what moment of time will they give them to be in the grace and favour of God, juſtified, and ſanctified, and reconciled to him? Will they, whilſt they are Embryons, or newly borne, or children, or young men, or old men, or laſtly, living, or dead? Yea, let them tell, if they be received, how they fell away, when neither ſin, nor actuall incredulitie could drive them thence? for theſe doe not beſall them; but were expiated by the death of Chriſt. Whatſoever they ſay, wee ſhall heare, that either without faith ſome doe pleaſe God; or, that without actuall incredulitie, ſome are debarred from the favour of God: which are falſe and impious prodigies, overthrowing one the other.

Laſtly, what greater blaſphemy can be ſpoken, then that God receiveth into his grace and favour all infidels and wicked men? Cain, Saul, Judas, Herod, Caligula, and finally, all flagitious men, yea, Hogs? What comfort can be more like to mockery, then that thou ſhouldſt be redeemed by the death of Chriſt, reſtored into the grace and favour of God; whereas many thouſands of them, who have been thus reſtored, notwithſtanding periſh eternally? I tremble to relate more of this monſter; therefore who will doubt, but that ſo falſe, impious, abſurd, blaſphemous tenets, are to be baniſhed from the confines of the Church?

But here, me thinks, I heare them cry out, that the promiſes of the Goſpel are univerſall, and belong to all. But firſt, we aske how this will follow? The promiſes are univerſall: Ergo, reprobates, impure dogs, and hogs are received into the favour of God. Beſides, ſo long as they urge their All, all, ſo long will we our Beleevers, beleevers: For, the promiſes are univerſall; but with reſpect to penitents and beleevers of the Goſpel. And here, before all the world, wee appeale to the literall promiſes: Come to mee all (ſaith Chriſt;) but he addes, that are weary, and heavie laden; that is, who faint and groan under the burthen of ſin, which they doe who repent.Rom. 3.22. G l 3.22. John 3.36. Act. 10.43. And elſe-where, So God loved the world, that he gave his only begotten Son, that whoſoever beleeveth, ſhould not periſh, but have life eternall. So Paul, The righteouſneſſe of God by faith in Jeſus Chriſt, upon all, and over all that beleeve. And elſewhere, The Scripture hath concluded all under ſin, that the promiſe, by faith in Chriſt Jeſus, ſhould be given to all beleevers. So Chriſt, He that beleeveth in the Son, hath life eternall. And Peter, To him bare all the Prophets witneſſe, that all who beleeve in him, ſhall receive remiſsion of ſins through his Name. There is the like reaſon of all other Evangelicall promiſes: for, they have annexed expreſly or tacitely the condition of faith and repentance; nor can they, without blaſphemy, be underſtood, but of the univerſalitie of the faithfull. But they will except, that ſo the promiſes will be but particular. L b. 1. .3. Let Prosper anſwer for us, de vocat. Gent. The people of God have their plenitude; and although a great part of men either neglect, or reject the grace of ſalvation: yet, in the elect, and thoſe that are fore-ſeen, and ſeparated, there is a ſpeciall kind of univerſality, that out of all the world, the world may ſeem to be delivered; and, out of all men, all men may ſeem to be redeemed: Therefore the promiſes of the Goſpel remaine univerſall to the faithfull; although they belong not to dogs and ſwine. The Major alſo of the practicall Syllogiſme remaines univerſall: thus, The promiſes belong to all beleevers; I beleeve: Ergo, they belong to mee. Againe, Chriſt dyed, and prayed for all beleevers; I beleeve: Ergo, he dyed and prayed for mee. But they are too cold comforters, who teach afflicted conſciences thus to reaſon: Chriſt dyed for all men; I am a man: Ergo, he dyed for mee. Why may not a Turk, a dog, or a hog wallowing in the mire, conclude ſo? O brave comforters and Preachers of Gods word for, the maine inew of Chriſtian comfort is, not to be a man, but to be ingraffed into Chriſt.

Againe, they object out of the Apoſtle, That all are made alive in Chriſt,1 Cor. 15.22. as all dyed in Adam: But if they will abſolutely ſay, that all are made alive in Chriſt, Scripture and experience will refell them. This is it then the Apoſtle ſaith, that Chriſt gives life to all his owne, as Adam brought death upon all his owne: And he, indeed, by grace, which is more; but this by naturall propagation, which is eaſier. This ſenſe of the Apoſtle is proved by the ſubſequent words: for, when he had ſaid, that all were made alive in Christ, hee preſently ſubjoynes, Every one in his owne order: Chriſt, as the firſt-fruits, afterward they that are Chriſts; that is, beleevers, who are given to him by the Father, and for whom he earneſtly prayed to the Father. Neither is Auſtins interpretation different from this:De civit. Dei, l. 13. c. 33. therefore it is ſaid, that all are alive in Chriſt; not, as if all that die in Adam, were members of Chriſt: but becauſe, as no man, except in his naturall bodie, dyeth in Adam; ſo no man in the ſpirituall bodie is quickned, but in Chriſt. Neither have they cauſe to object, that by theſe meanes Adam is made ſtronger then Chriſt, if he deſtroy more by death, then Chriſt preſerveth by his death and life. They know not what they bark againſt. Be it ſo, that all, who are loſt in Adam, are ſaved by Chriſt: But this way grace ſhall not abound, but will be onely equall to ſin. The power of both is not to be meaſured by the number of thoſe who die or live, but by the manner, by which perdition and vivification are obtained; or elſe, by the greatneſle of the benefits received, or loſt. Its an eaſie matter to wound, but hard to cure; according to the Proverb, You ſhall ſooner, and with more eaſe deſtroy 600 men, then ſave one: You ſhall ſooner tumble downe many men from off the bridge into the water, then you can preſerve one from drowning: So it was more eaſie to undoe all mankind, then to reſtore one man from deſtruction. That Satan could doe, Adam could doe; but this none can effect, except Chriſt. Beaſts or afflictions can hurt, offend, and kill men; but it is in no mans power, ſave onely in his, who is the Creatour of all things, o reſtore ſalvation and life eternall: Therefore Chriſts death had been ſtronger then Adams, though he had reſtored but one man to life. Beſides, it is certaine, and out of queſtion, that the good things we have by Chriſt, doe as far excell thoſe things which we loſt by Adam, as heaven and eternitie exceed terrene and tranſient bleſſings: For, Adam was earthly (ſaith the Apoſtle) Chriſt heavenly; he was naturall, this ſpirituall: he ejected us out of an earthly Paradiſe, this hath introduced us into an heavenly Manſion, and hath crowned us with eternitie of happineſſe.

Thus, I ſuppoſe, we have ſufficiently demonſtrated and defended, that the fruit of Chriſts death and reſurrection doth appertaine to all, and onely to them who repent, and by faith adhere to Chriſt.

A briefe Introduction to the Controverſie of the Euchariſt, explaining the chiefe Queſtions that are controverted, or not controverted among the Proteſtants: By D. DAVID PARIE.

Foure generall Remembrances.

1.LEt the younger ſort remember to diſcriminate between the queſtions that concerne the ceremonies and rites of the Supper, and queſtions of doctrine, which is the Evangelicall promiſe annexed to the ceremonie-

2. Let them learne alſo to put difference between queſtions controverted, and not controverted, whether of doctrine, or of ceremony.

3. Let them know, that the controverſies about the ceremony are of leſſe conſequence, and may, for the moſt part, yea ſhould with moderation be decided, or agreed upon, according to the circumſtances of time, place, and people: but alwaies to edification.

4. Let them know, that there are three chiefe queſtions of the doctrine of the Supper not controverted, and ſo many controverted, to which all others may be eaſily reduced: Of both I will briefly give ſome hints to young Divines.

Three uncontroverted Queſtions concerning the doctrine of the Supper.

1. What the Supper of the Lord is.

All Proteſtants agree in this, that the Lords Supper is a Sacrament of the New Teſtament, inſtituted by Chriſt; in which, bread and wine being taken, the true bodie and bloud of Chriſt is alſo received: ſo that there is ſealed to the faithfull the communion of Chriſt, and of his benefits.

2. What be the ends and uſes of the Supper inſtituted by Chriſt.

All Proteſtants conſent in this, that this receiving confirmes the faith of the promiſes of grace; both becauſe this is the common uſe of Sacraments: as alſo becauſe Chriſt ſaid of this Sacrament,1 Cor. 11.26. Doe this in remembrance of mee: And, This cup is the new covenant in my bloud: Therefore they conſent in this, that the holy Supper is the commemoration of our Lords death, untill he come, according to the Apoſtles admonition.

3. What is exhibited and received in the Lords Supper.

In this alſo the Proteſtants agree, that bread and wine is received by the mouth and bodie; the bodie and bloud of our Lord, with all his benefits, are taken by a faithfull heart: I ſay, the Proteſtant Divines agree in theſe; but, as for contentious pratlers, they neither agree in theſe, nor in any thing elſe: whoſe brawlings ſhould not meaſure mens judgements, concerning the conſent or controverſies of the Proteſtant Churches.

The three controverted Queſtions be theſe:

Queſt. 1. What the union of the ſigne, and thing ſignified is in the Lords Supper? Whether tranſubſtantiation, or conſubſtantiation: or elſe, a myſticall relation?

To theſe the anſwer ſhall be in three Propoſitions: two whereof ſhall be negative, and one affirmative.

Propoſition 1. The ſigne and the thing are not united by tranſubſtantiation; that is, by ſuch a mutation, which turnes the ſubſtance of the ſignes, into the ſubſtance of the things, the bare accidents remaining.

Reaſon 1. From Chriſts words, This is my body. He ſaid not, Be this, or, Let this be made my bodie. Reaſ. 2. Bread in the Scripture, is called bread in the action, before, and after the action, Reaſ. 3. The orthodox Fathers retaine bread in the Supper, and when they ſpeak hyperbolically of changing of the bread, they will be underſtood ſacramentally: as Theodoret, Dial. 1. Chriſt would have thoſe, 〈 in non-Latin alphabet 〉 , cauſa eſt ſacramentis 〈 in non-Latin alphabet 〉 , who receive the Sacraments, not to be intent upon the nature of the things, which are ſeen; but by the changing of names, to beleeve that change, which is made of grace. Here Theodoret himſelfe in the ſame Dialogue teacheth, that a ſacramentall change is to be underſtood, thus ſpeaking, He honoured the viſible ſignes by the name of Chriſts body and bloud, not changing nature, but adding grace to nature.

Propoſ. 2. The ſignes and things ſignified are not united by conſubſtantiation; that is, in the reall exiſtence of two bodies, in the ſame place, under the ſame accidents, or under the lurking of the one within the other: ſuch as is that of oates in the ſacke, of mony in the purſe, of the infant in the cradle, or of wine in the pot, which are like to things conſubſtantiated.

Reaſon 1. Becauſe the words of Chriſt, This is my body, ſhew to us, not where the bodie of Chriſt is, nor what it is in, with, or under the bread, but what the bread it ſelfe is, and ſhould be to godly men in this Sacrament; to wit, his bodie. Reaſ. 2. The bodie of Chriſt is a true, organicall, finite, and viſible bodie, not preſent, or every-where upon earth, ſince the Aſcenſion; but exiſting and remaining in heaven, even till his laſt returne: As the Apoſtle tells us, Declare the Lords death, untill his coming againe. Reaſ. 3. The orthodox Fathers teach, that the bodie and bloud of Chriſt are in the bread and wine; not, as in lurking places: but, as in a myſticall, or in a myſterie. Chryſoſtome, in that imperfect work, Matth. Hom. 11. In the conſecrated veſſels, not the true body of Chriſt, but the myſterie of Chriſts body is contained.

Propoſ. 3. In the ſacramentall Supper, the ſignes and things are united, by a ſacramentall union. This is it which is common to the whole kind of Sacraments: otherwiſe, this union were not ſacramentall, or of a Sacrament, but of a Supper. Now, in all other Sacraments, there is a relative union; that is, a myſticall ſignification, obſignation, exhibition and reception of the thing ſignified by externall ſymbols in the right uſe, which is not without faith and repentance in the receivers.

Reaſon 1. From the genus in all Sacraments, there is ſuch an union: therefore in this Supper alſo. The Antecedent is manifeſt out of the definition and chiefe end of Sacraments. Reaſ. 2. The bread is the bodie of Chriſt, either in the truth of the thing (as Auſtin ſpeaks in the ſentence of Proſper) or in a ſignifying myſterie: not in the truth of the thing, or eſſentially; becauſe there is no tranſubſtantiation: therefore in a ſignifying myſterie. Reaſ. 3. Hither belong all the Arguments, by which a ſacramentall phraſe is proved to be in the words of the Supper: for, a ſacramentall union begets ſacramentall phraſes. Reaſ. 4. The teſtimonies of Fathers, that the bread is a ſigne, a figure, a ſacrament of Chriſts bodie, Auguſt. contra Adim. c. 12. The Lord doubted not to ſay, This is my bodie, when he gave the ſigne of his bodie.

The Objection of Papiſts for Tranſubſtantiation, out of the words of the Supper.

That which Chriſt gave, and the Prieſt conſecrates, is Chriſts bodie; Ergo it is not bread: It followes, becauſe theſe are diſparata; As, this thing is a man; Ergo it is not an oxe. I anſwer, by denying that this argument is grounded upon the poſition of one ſpecies, to the removing of the diſparate ſpecies of the ſame genus; becauſe it is vicious proceeding, from the poſition of a ſacramentall relation, to the negation of the ſubject, or fundamentall: Such, as if I would ſay, This man is a father; Ergo he is not a man. This man is Ceſar; Ergo he is not a man: So they, This bread is Chriſts bodie; Ergo it is not bread. It is therefore fallacia accidentis, no leſſe abſurd, then if you ſhould reaſon from the poſition of the forme, to the negation of the matter: This thing is a table; Ergo it is not wood: For, though Chriſts bodie is not the forme, or accident of bread; yet the relation, which the bread, by vertue of the promiſe, hath to Chriſts bodie, is the forme of the Sacrament. So it doth not follow, The Dove is the holy Ghoſt; Ergo this is not a Dove. Circumciſion is the covenant; Ergo it is not circumciſion. The cup is the New Teſtament: Ergo, it is not the cup.

As for the teſtimonies of the Fathers, which the Papiſts object, concerning the changing of the ſymboles, the common anſwer is, That they are to be underſtood of a ſacramentall, not of an eſſentiall change; which is manifeſt out of the orthodoxall conſent of the Fathers on this Sacrament.

Queſt. 2. How, as well the ſymboles, as the celeſtiall things ſignified in the Supper, are exhibited and received.

About this queſtion, we are at controverſie both with the Pontificians and Ubiquitarians; becauſe both of them will have the things ſignified to be ſecretly and miraculouſly preſent in the ſignes, or ſpecies of the ſignes, and to be carried in, and handled by the Miniſters hands, and to be received into the mouths of the communicants. Wee teach on the contrary, that the things are exhibited with the ſignes, and are received together with them, in the lawfull uſe of the Supper, but in a different manner: The ſymboles are touched by the hands of the Miniſter, and received by the mouths of the communicants; but the things themſelves are exhibited by Chriſt himſelfe our high-Prieſt, and by faith are received of us. Which alſo may be explained in three Propoſitions; two negative, and one affirmative.

Propoſ. 1. The body and bloud of Chriſt, which are the things ſignified, are neither handled, nor exhibited by the hand of the Ministers, to the end, that they ſhould, in theſe ſymboles, be corporally received.

Reaſ. 1. Is negative from the whole kind of Sacraments: In no Sacrament doth the Miniſter handle, or give ſpirituall things ſignified: therefore neither in the Supper. The antecedent is proved both by induction, which is alſo plaine by the Adverſaries confeſſion; as alſo, by the analogie of Sacraments, and of the Word, Mark 1. I am the voice of a crier. John 1. I baptiſe with water: Hee that cometh after mee, ſhall baptiſe you with the holy Ghoſt, and with fire. 1 Corinth. 3.7. Neither is he that watereth, nor he that planteth any thing; but God, who giveth the encreaſe: Therefore it is ſo in the Sacraments, which are the viſible word. Reaſ. 2. The things ſignified are not in, with, or under the ſymboles, being there corporally preſent, as was ſhewed, Quest. 1. Propoſ. 2. therefore they are not handled by the Miniſters fingers, nor diſtributed. Reaſ. 3. The things ſignified in the Supper are ſpirituall, which are offered to the faithfull, in the promiſe of grace annexed to the ſymboles; but the promiſe of grace is not touched by the hand, &c. Reaſ. 4. The teſtimonies of Fathers: as, Chryſoft. ſerm. de Euch. in encaen. Doe not thinke, you that come to theſe myſteries, that you receive from man the divine body; that is, from the Miniſter; and many ſuch like.

Propoſ. 2. The body and bloud of Chriſt, which are the things ſignified, are not received with, in, or under the bread and wine, with the mouth of the body.

Reaſ. 1. Becauſe they are not corporally preſent with, in, or under the ſymboles, as was ſhewed, Queſt. 1. Prepoſ. 2. Reaſ. 2. Becauſe they goe not into the belly, which is appointed for corporall food, 1 Cor. 6.13. but whatſoever entreth into the mouth, goeth down into the belly, Matth. 15. Reaſ. 3. Becauſe the promiſe, by which the things are offered, is not received by the mouth, but by faith.

Propoſ. 3. The things ſignified, to wit, the body and bloud of Chriſt, are received by faith ſpiritually.

Reaſ. 1. From the genus, becauſe in all Sacraments the things ſignified are received by faith; by which alone as we are juſtified, ſo we receive all the benefits of the New Teſtament; by which faith Chriſt dwells in our hearts, Epheſ. 3.17. Reaſ. 2. Becauſe the promiſe of grace is not received but by faith; but the communion of the bodie and bloud of Chriſt, is that of the promiſe of grace. See the firſt volume of Ʋrſine. pag. 103.

The Arguments of a certaine famous Diſputer, for the orall manducation.

To whatſoever organ the eating of one thing in the Lords Supper doth agree, to that ſame it is needfull, that the eating of another thing ſhould agree: but to the mouth of the body, the eating of one thing; that is, of the bread in the Supper, doth agree: and therefore of another thing; that is, of Chriſts body. Anſw. The Major is true of foods that are naturally conjoyned, or contain each other: as meat, or fleſh-pies; but the bread and Chriſts bodie are not thus conjoyned: and therefore of theſe the Major is falſe. But he proves the Major: Whoſoever includes, under the ſame word of eating, bread and wine, the body and bloud of Chriſt, he alſo affirmes, that both are received by the ſame inſtrument; but Chriſt includes bread and wine, his body and bloud, within the ſame word of eating: Therefore Chriſt affirmes alſo, that both are received by the ſame inſtrument of eating. Anſw. 1. The Diſputer doth not conclude the Major that is denied, which he ſhould conclude by an univerſall Syllogiſme in Barbara: therefore his proofe is idle. Anſw. 2. The Major is a petition of the thing in queſtion, and is denied. The falſhood alſo is plaine out of John 3. where Chriſt, under the ſame word of birth, includes the ſpirit and fleſh: and yet it followes not, that both are borne after the ſame manner, or by the ſame inſtrument. Anſw. 3. The Minor is alſo falſe: For, the word Eat is referred to the conſecrated bread, and not to the bodie, but onely by conſequence or analogie: for properly it belongs to that which Chriſt took with his hands, and broke; which was bread, and not his bodie. This reaſon is worth the noting; becauſe, according to the Papiſts, and the ſimple Conſubſtantiators, the bodie of Chriſt is not preſent, till the words of conſecration be uttered: but in the laſt inſtant of uttering theſe ſyllables, For this is my body, it begins to be preſent. But according to the Ubiquitaries, who are (as it were) chymicall Conſubſtantiators, it is preſent, as in any other bread; but is not eatable, till after the conſecration. Chriſt then did not command us to eat that in the bread, which as yet was not there, or not as yet eatable. We ſay briefly, that by the word of eating, is onely commanded the orall manducation of the outward Sacrament, or the bread: but by the word of promiſe, This is my body, which is given for you; which promiſe agreeth with that, John 6.52. The bread which I will give is my fleſh, which I will give for the life of the world, is required faith, ſpiritually eating Chriſts bodie given for us, and drinking Chriſts bloud, powred out for us, for the remiſſion of ſins.

Yet, againe, the Grammarian goeth about to prove the Major of the Proſyllogiſme: The word that hath but one ſignification is to be underſtood in that one: But Manducation, as well of the bread, as of Chriſts body, hath but one ſignification; Ergo that one is to be underſtood of both. Anſw. 1. He failes againe in the proofe of his Major, becauſe he concludes the Major neither of the Sy logiſme nor Proſyllogiſme, by any univerſall Syllogiſme in Barbara, as he ſhould have done. 2. The Minor is a demand of the thing in queſtion; for, he takes it for granted, that eate ye is meant as well of the body, as of the bread, which is the thing he ſhould prove: and that this is falſe, the ſtory of the Inſtitution tels us; for, Chriſt bodily did not lurke within the bread, but ſate at table, when of the bread which he received, broke, and gave to his Diſciples, he ſaid, Eate yee.

Queſtion 3. To whom the things ſignified are offered, and by whom received.

To this we anſwer in two Propoſitions, both being affirmative.

Propoſ. 1. The things ſignified in the Sacrament; to wit, the body and bloud of Chriſt, though they be offered to all, yet are received by the faithfull onely.

Reaſ. 1. Becauſe the faithful only by faith receive the promiſe by which the things ſignified are offered. Reaſ. 2. Becauſe the beleevers alone have the Spirit of Chriſt, from which his living fleſh cannot be ſeparated. Reaſ. 3. Becauſe Chriſt dwels onely in the faithfull, and they in him by faith, Epheſ. 3.17. Reaſ. 4. Becauſe the beleevers alone receive and have life eternall, John 3. and 6.

Propoſ. 2. Impious or incredulous men coming without faith, receive the ſignes without the thing ſignified; but, the things themſelves being proferred, they reject, becauſe of their infidelity.

For the Reaſons, ſee Explicat. Catechet. q. 81. Titulo, What the wicked receive in the Lords Supper. As for the Objections concerning wicked mens eating in the Supper, ſee ibid.

D. DAVID PARIE'S Epitome of Arminianiſme: OR, The Examination of the five Articles of the Remonſtrants, in the Netherlands.
ARTICLE I.

GOD, by an eternall and immutable Decree, in his Son Chriſt Jeſus, before the foundation of the world, did decree, out of the lapſed race of man-kinde, ſubject to ſin, to ſave ſuch in, for, and by Chriſt, as by the grace of the holy Spirit do beleeve in the ſame Son, and perſevere in that obedience of Faith to the end, by the ſame grace. On the other ſide, he decreed to relinquiſh and condemne, as ſtrangers from Chriſt, ſuch as are not converted, but continue in infidelity, ſubject to ſin and wrath; according to that of the Goſpell, John 3.36. He that beleeveth in the Son, hath life eternall; but he that beleeveth not, ſhall not ſee life eternall, but the wrath of God abideth on him.

The Examination.

AT firſt ſight, this Article ſeemes to have no queſtion or inconvenience in it, but to deliver the ſumme of the Goſpell, what ſort of men, by what meanes God decreed from eternity to ſave; to wit, beleevers in the Son of God, and perſeveres to the end in faith, and in the obedience of faith, by the grace of the holy Ghoſt. On the other ſide, what ſort of men he hath appointed to condemne; to wit, ſuch as are not converted, Infidels, ſtrangers from Chriſt: both which is taught in the Goſpell.

So many good men, chiefly Politicians, judge of this Article: neither do they think it fitting to wade deeper into this Controverſie; eſpecially, ſeeing it ſeemes to aſcribe all the meanes of ſalvation fully to God, to Chriſt, and to grace. And truly, here ſhould be no queſtion, if the Authors meant onely this, that by this Article is explained the popular doctrine of the qualities of thoſe that ſhall be ſaved or damned. But, becauſe in the Conference they profeſſe,Coll. Hag. p. 84. That this Article containes the doctrine of predeſtination to ſalvation; but deny, that the qualities of thoſe that ſhall be ſaved, to wit, faith and perſeverance, proceed from predeſtination, as from their fountaine: but contend, that theſe are in order before predeſtination or election, and not obſcurely, they make them depend upon mans will: whence neceſſarily, God muſt be robbed of the full glory of our ſalvation, man muſt be puffed up with pride, our Chriſtian comfort in life and death muſt be undermined, free juſtification, and the aſſurance of ſalvation muſt be denied, whatſoever they pretend in their garniſhed ſpeeches to the contrary. Therefore, this Article cannot be ſimply approved of: and it is full of equivocations, and dangerous ſwelling phraſes; under which, Pelagianiſme is under-hand brought into the Church: which fraud, that it might appeare the leſſe, they purpoſely abſtaine from the word predeſtination.

Now, in Auſtines time, the Pelagian Hereſie was thus: 1. That Adams ſin hutted no man but himſelfe; and, that man is not borne now in a worſe condition then he was created. 2. That Chriſt was ſeene, and died to expiate all ſins committed by imitation of Adam. 3. That ſalvation in Chriſt is ſo propoſed to all men, that whoſoever will beleeve and be baptiſed, may be ſaved. 4. That God fore-knew before the foundation of the world, who were to beleeve and doe good works, and who were to continue in the Faith, being aſſiſted by grace; and that he predeſtinated for his kingdome whom he fore-ſaw, being freely called, would beleeve above others, and would be worthy of their calling, and ſhould die an happie eath. 5. That the grace of God was given to all men, according to their merit, for the better uſing of their free-will. 6. And that in this life ſo much is given, that man may, if he will, be free from all ſin.

Againſt this Hereſie Hierome and Auſtine diſputed at large; and Auſtine retracted three whole Chapters, Tom. 7. in opuſculis: 1. Concerning originall ſin. 2. Of grace, and the cauſe of predeſtination. 3. Of the perfection of righteouſneſſe. Pelagius in the Synod of Paleſtina, being condemned, did ſo farre revoke his errour, that he wiſhed Anathema to him that thinks or ſayes, Apud Auguſtin. de grat, Chriſti cap. 2. that the grace of God, by which Chriſt came into this world to ſave ſinners, is not neceſſary, not onely every houre, or every moment, but alſo, to every one of our actions; and who goe about to take this away, they ſhall be puniſhed eternally. Who would not cleere Pelagius in this caſe? but under the buskin of this word grace, he deluded the Paleſtine Biſhops, as Auſtine ſheweth: he left behinde him two diſciples, Caeleſtius and Julianus, young men, of a ſharpe wit, and with whom Auſtine in Africa had much adoe. At laſt, this infection flew over the Mediterrane-ſea, into Sicilie, and Marſiles in France; not all of it, but onely ſo much as concerned the point of grace and predeſtination, and the death of Chriſt; the Aſſerters of which were called Semi-pelagians, and the remainders of the Pelagians; of which points there are extant the Epiſtles of Proſper Aquitanicus, and of Hilarius Arelatenſis to Auſtine; whoſe learned Anſwer, contained in two Books, of the predeſtination of the Saints, and of the good of perſeverance; and in a third, concerning correction and grace. To which Anſwer, if the Authors of theſe Articles at this day, would ſtand as they may and ſhould ſtand, (for, it is altogether S. Pauls doctrine) the matter had beene decided ere this. For, indeed, Arminius, with his followers, have at this day re-aſſumed the cauſe of the Marſilians and Syracuſians, but ſomewhat more handſomly dreſſed: Neither could he be ignorant of this, and therefore he uſed but little ingenuity in his tergiverſation, when he wrote in the Articles, That he acknowledgeth neither Semi-pelagianiſme objected againſt him, nor nine, nor five, nor foure inches of it. But, to returne to the Article; in it there be divers equivocations, as ſhall appeare.

1. The firſt lofty phraſe lieth hid in Gods immutable Decree. According to Scripture, that is Gods immutable Decree, which abſolutely is not changed, nor by the creatures can be changed; for, ſo God pronounceth himſelfe immutable, and his counſell immutable:Mal. 3.6. Iſaiah 46.10. I am God and change not. My counſell ſhall ſtand, and I will do all that I have decreed. But they underſtand, that God by an immutable Decree indeed, hath decreed to ſave beleevers, in regard of the ſpecies; that is, none but beleevers, but not by a decree altogether immutable, in reſpect of the individuals: to wit, of this or that beleever; but under a condition, if this or that beleever do not cauſe a change. For, they thinke (as appeares by the fifth Article) that they who beleeve to day, may be unbeleevers to morrow; and againe, of unbeleevers, may come to beleeve: conſequently therefore, they thinke that God to day may decree not to ſave, which yeſterday by his immutable decree he appointed to ſave; and that againe he can decree to ſave them, ſtill changing their condition. If this be to give to God an immutable decree, let themſelves judge: ſure,Jam. 1.17. no ſhadow can be more changeable then ſuch a decree, which the Scripture denieth.

The Authors Decreti Holland. pag. 5. place ſuch a decree in God,Mat. 11.21. & 23.37. denying That any by God are invited to ſalvation, to whom he hath not altogether decreed to give ſalvation; for, this being granted, we muſt ſay, that God had altogether decreed to give ſalvation to the Cities of Judea and Galilee, whom Chriſt by preaching invited to ſalvation; but ſeeing they beleeved not, they were not ſaved: therefore, either he before did ot decree to ſave them, or afterward he changed his decree.

2. The ſecond •••• ing phraſe, and that the chiefeſt, the foundation of the reſt, containing the ••••• e of the whole cauſe, and difference of both parts, is in the word appointed. This, according to the Scripture, ſignifieth to us, that God not onely from eternity appo ••• ed to ſave them who in time beleeve and perſevere, and are ſaved; but alſo, to elect them in Chriſt, and to predeſtinate them to ſalvation, and decreed to beſtow on them qualities requiſite to ſalvation; to wit, faith,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 with exciting grace, I had a will to co-operate, I received it not. By which blaſphemous lye, ſhall not man caſt himſelfe headlong with Satan into hell? But if faith, and perſeverance, and our ſalvation ſhall be built upon our will, how can free juſtification ſtand? And whereas nothing is more mutable then mans will, ſhall not our whole ſalvation ſtand upon the ſand, and all the aſſurance and comfort of a Chriſtian be reduced to nothing? And ſo much of this other high phraſe.

3. There is alſo an equivocation in the words, Out of the lapſed and ſinfull race of mankinde. By the lapſed race of mankinde, the Scripture and Catechiſe do underſtand man as he is loſt in originall ſin by Adams fall; that is, not onely dead in ſin, but alſo ſo viciated and corrupted, that he is altogether unfit to do any good thing, and b nt to all evill, till he be regenerated by the holy Ghoſt: as God decreed to propagate, and, as in time, he gathered for himſelf; ſo, from eternity, he appointed to gather for himſelfe: that is, he hath elected an eternall Church in Chriſt. They underſtand, indeed, that man is fallen, and ſubject to originall ſin, (of which they have not yet declared themſelves) as likewiſe to actuall tranſgreſſions; yet, that he is not ſo depraved, but that hee can freely both will and chooſe good and evill; heare God, calling on him; open to him, knocking; either reſiſt, or aſſent, or co-operate with exciting grace: which interpretation is repugnant to Scripture and truth; Who hath ſeparated thee? We are not fit of our ſelves, 1 Cor. 4.7. 2 Cor. 3.5. Rom. 8.7. &c. The wiſdome of the fleſh is enmity against God.

4. There is alſo a notable Cothurne in the relative them, which we, with the Apoſtle, Rom. 8.30. underſtand of certaine individuall men: as, of Peter, of Paul. &c. predeſtinated by God, not onely to ſalvation and glory; but alſo to the antecedent meanes of ſalvation, and to the qualities required in thoſe that ſhall be ſaved; to outward and inward calling, to faith and juſtification, to converſion and perſeverance to the end, according to the Apoſtles ſaying, Whom he predeſtinated, them he called: whom he called, them he juſtified: whom he justified, them he hath alſo glorified: Whoſe number (ſaith Auſtin) is ſo certaine, there can be none added to it, De correp. & grat. c. 13. Act. 13.48. Hom. 30. Phil. 1.6. Mat. 24.24. nor diminiſhed from it. To whom alone it is given infallibly, that they beleeve and perſevere, and that they cannot periſh: as it is ſaid, They beleeved, ſo many as were ordained to life eternall; that is, as Chryſoſtome expounds it, They that were predeſtinated by God: And, Who hath begun a good work in you, will perfect it, againſt the day of Jeſus Chriſt. It is impoſsible that the elect ſhall be ſeduced. Now, they underſtand not certaine men, but whoſoever caſually will beleeve; or, certaine men, but in the ſpecies onely, not in the individuall: beleevers, before their election, predeſtinate not to faith and perſeverance; but after faith to ſalvation caſually, if they perſevere. More briefly, we underſtand them, whom election and predeſtination makes beleevers and perſeverers; but they meane thoſe, whom election finds beleeving and perſevering.Rom. 11.7. Moſt briefly thus, We underſtand thoſe that were to beleeve, or beleevers conſequently, or after election; they, ſuch as were to beleeve, or beleevers antecedently, or in order before election; to wit, after the ſame manner that the chariot drawes the horſe: for, if faith cannot be before vocation, which is after election and predeſtination, how can it be before election? But the Apoſtle on the contrarie, He hath choſen us, that we might be holy; not, when we were holy:Epheſ. 1.3. But faith is the beginning of our ſanctification, Act. 15.9.

5. Much like is that Cothurne in the words, In Chriſt: We underſtand with the Apoſtle, that God, before the foundation of the world elected us in Chriſt conſequently; that is, that by Faith and the Spirit we might be engraffed in Chriſt, as members in the head; and, that we might be in Chriſt after election: for, the Apoſtle declares ſhortly after ver. 4. Hee hath predeſtinated us into adoption by Jeſus Chriſt: But adoption is by faith, John 1.12. But they underſtand, that God elected us in Chriſt antecedently; that is, exiſting in Chriſt before election, by fore-ſeen faith; but how could the elect have faith, in order before the election? Had they it by Gods grace? No ſurely: for, the Apoſtle makes grace poſteriour to election and predeſtination, ſaying, He elected and predeſtinated us, to the praiſe of the glory of his grace: Is it not then of free will? This of neceſſitie they muſt hold with Pelagius. See Auguſt. de praedeſt. Sanct. c. 19.

6. In the words, By Chriſt, and for Chriſt, it may be doubted, whether a cothurnall phraſe lyeth not hid. We, ſimply in and for Chriſts ſatisfactorie ranſome; but they think and ſpeak otherwiſe of Chriſts ſatisfaction: For, 'tis knowne, that Vorſtius, with whom they draw the ſame cord, diſputed long ſince ſcandalouſly many things out of Socinus the Samoſatenian, of Chriſts ſatisfaction; as if it had been either none, or halfe full, or not neceſſarie.

7. A notable high ſtraine is couched up in the word Grace: which, though elſewhere it hath divers ſignifications; yet, in the queſtion, concerning the cauſe of faith, of converſion, perſeverance, and of our ſalvation, grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect, working, by an unſpeakable way, faith, perſeverance, and converſion: Of which Chriſt ſaith,John 6.44. De gratia Chriſti cap. 24. No man can come to mee, except the Father, who ſent mee, draw him. And Auſtin, Let the Pelagians reade and understand, behold and confeſſe, that not by the law and doctrine, ſounding from without; but, by an internall and occult, a marvellous and ineffable power God worketh in the hearts of men, not onely new revelations, but good wills alſo. But they underſtand the grace of outward calling by the Word, and of inward morall perſwaſion by the Spirit, but indifferent, which is in the power of mans free-will to determine well or ill, to receive or refuſe: therefore they call it Reſistible, as ſhall appeare, Artic. 5. which opinion derogates from Gods glory, and makes man proudly ſacrifice to his owne net; that is, grow proud againſt God and ſhakes the certaintie of ſalvation, and our comfort in life and death: as was ſhewed, cothurno 2.

8. Likewiſe in the word Beleeve, and in the Noune Faith, they (doubtleſſe) delude us: for, to beleeve, with us, is not onely to aſſent to the whole word of God, but chiefly and properly to be confident in the promiſe of the Goſpel, concerning grace and remiſſion of ſins, by the bloud of Chriſt, Mar. 5.26. Onely beleeve, for confide. And it hath this meaning chiefly in the phraſe, to beleeve in God, in Chriſt,John 14.1. John 9.36. &c. If you beleeve in God, beleeve alſo in me; for, be you confident: For, there he comforts the Apoſtles, Lord, who is he, that I may beleeve in him? for, that I may confide in him. Saving faith with us, is joyned with confidence of the promiſe of the Goſpel, or of the promiſed mercie of God, concerning remiſſion of ſins, through the bloud of Chriſt:Rom 3.28. As, when we are ſaid to be justified by faith, there faith ſignifieth confidence; and, to be juſtified by faith, is, in the confidence of Chriſts merits to be abſolved from ſin; which ſenſe the Apoſtle delivers, when he ſaith, Whom God ſet forth as an atonement by faith in his bloud, to declare his justice, by the remiſsion of ſins past: Where faith in his bloud can ſignifie nothing elſe, but confidence in Chriſts bloud. But with them, faith is aſſent onely; and, to beleeve, is to give an aſſent: this appeares, becauſe in the Article the words, John 3.36. 〈 in non-Latin alphabet 〉 , are rendred by them thus, But who aſſenteth not to the Son, for, who beleeveth not the Son: then their ſlippery diſputes, concerning faith, teach the ſame: In which, for the moſt part, they require not confidence in faith; and they will have faith to juſtifie, or to be imputed for juſtice, not becauſe it applies to it ſelfe Chriſts merits; but, becauſe the very act of faith is reputed a fulfilling of the Law: which was the opinion of Alberius Triuncurianus, a pitifull man. Therefore, ſeeing this Article doth deprave the true doctrine of Predeſtination with ſo many equivocations, and conceales the falſe, it cannot be ſimply allowed,

Whether this Article be ſufficient, or may be tolerated, ſetting Predeſtination aſide.

But you'l ſay, What need we diſpute ſo much about Predeſtination? Is it not ſufficient to ſalvation, to hold the ſumme of the Goſpel delivered in this Article, Who beleeveth in the Son of God, hath life eternall: Who beleeveth not, the wrath of God remaines on him? And may not this Article hitherto be tolerated?

I know ſome judge ſo: yea, ſome men, otherwiſe learned and pious, have written, that we ought not to diſpute of Predeſtination now under the Goſpel, but onely preach upon the univerſall promiſes of grace. But theſe good men obſerve not, that by writing thus, they contradict the holy Ghoſt, who, in the Goſpel, hath delivered the doctrine of Predeſtination; as above, cothurn. 2. in the alledged places may be ſeen. Theſe unwiſe men ſeem, under this pretext, either to overthrow the foundations of our faith and comfort; or elſe, not to take notice, that they are overthrowne by others: therefore that religious ſpeech, whether of Ambroſe or Proſper, Lib. 1. de vocat. Gent. c. 7. is to be held concerning Predeſtination, Theſe things are not to be ſearched into, what God will have concealed; and what are manifest, are not to be denied: leſt in them we be found unlawfully curious; and in theſe, damnably ingratefull. As it is then unlawfull curioſitie, to ſearch into the myſteries of Predeſtination, not revealed in the Goſpel; ſo it is damnable ingratitude to deny, or ſuppreſſe what God hath revealed concerning Predeſtination in the Goſpel. But to the Quere thus we anſwer:

For Sufficiencie, you may as well aske in the Church, If the doctrine of the Catechiſme be ſufficient to ſalvation, concerning mans miſerie, and deliverance by Chriſt, and concerning gratitude: Why then ſhould we reade the Bible, or higher points of divinitie? In Logick is it not ſufficient to hold, that there are ſo many Figures of Syllogiſms, and ſo many Moods? then what need is there of Aristotles Organum in the Schooles? In the Politicks, is not the popular knowledge of right and equitie ſufficient to guide a State? what need is there then of ſuch a number of lawes, and ſo great toile, as the ſtudie of the law requires? In the Mathematicks, is it not ſufficient to know, that a triangle hath three angles equall to two? &c. that the diameter, to the circumference, is in a ſubtriple proportion, &c? what need is there then of Euclyd's hard and intricate demonſtrations?

To theſe any man may anſwer with facilitie, that to ſome the firſt rudiments of theſe ſciences, or the knowledge of the quid ſit, is ſufficient; but not to all.

To the Catechumeni, or Novices in the Church, the catecheticall Rudiments of ſalvation may ſuffice; as milk is ſufficient nutriment for infants: but to thoſe that are adult in faith, who require more ſolid meat, this is not ſufficient: Not to School-Doctors, not to the Paſtors of the Church, whoſe office and conſcience require of neceſſitie a fuller meaſure of Theologicall knowledge. To young Logicians, the knowledge of ſo many Moods & Figures is enough for their ſyllogizing; but Philoſophers muſt have the ſcience propter quid, delivered in Ariſtotle's Organum: to wit, whence, and why there are ſo many, and why there can be no more. To an inferiour or pedant Judge, the elements of law and juſtice are ſufficient; but to a Doctor of the law, to an Advocate or Chancellour, the fountaines of the law muſt neceſſarily be knowne. For a Mechanick, the 〈 in non-Latin alphabet 〉 of a triangle and circle is ſufficient to work by; but a Mathematick Doctor, who is ſtudious of demonſtrations, requires the ſcience of 〈 in non-Latin alphabet 〉 .

After the ſame manner we may ſay, that this Article (putting now aſide all equivocations) is ſufficient for ſalvation to the Catechumeni and private vulgar men, which are not capable of ſublimer myſteries; and this 〈 in non-Latin alphabet 〉 is enough, what they muſt be, and what meanes they muſt uſe to attain ſalvation: to wit, that they muſt beleeve in Chriſt, that they muſt perſevere in faith, and obedience of faith to the end; by the miniſterie of the Word and Sacraments, and by grace, co-operating with theſe: But to thoſe that are more adult in faith, eſpecially to the Doctors of Schooles & Churches, whoſo will ſay, that there is nothing beſides this needfull, his judgement will be accounted very weak and jejune: yea, rather it is neceſſarie, that they ſhould ſearch the Scriptures, and more exactly know the very 〈 in non-Latin alphabet 〉 of the foreſaid doctrine; that is, the fountaine and prime cauſe revealed in the Scriptures, whence theſe qualities and meanes of ſalvation, with grace and ſalvation it ſelfe, may originally deſcend on us; from whence alſo may proceed that difference, which wee ſee, of people, and particular perſons, which are to be ſaved from the multitude of thoſe that periſh: leſt, perhaps (which by ignorance, or by forſaking the fountain, muſt need come to paſſe) we digge to our ſelves broken ciſternes, Jerem. 2.13. which will hold no water; that is, leſt we aſcribe vocation, faith, perſeverance, and our ſalvation, either to the wit, ſtrength, or merit of men: or elſe to grace, which is indifferent, and to our owne free-will in part, or in whole, not without diſhonour to God, and deſtruction to our ſelves.

Now, this fountaine, this prime and ſupreme cauſe, is Gods eternall predeſtination; that is, his eternall counſell, in ſaving us before others: for, from this fountaine flowes the outward calling, and inward alſo to faith in Chriſt, of all thoſe who ſhall be ſaved. Hence flow faith and repentance, juſtification, obedience, and perſeverance in faith; yea, our whole ſalvation and glorification: which the Scripture perſpicuouſly teacheth, and confirmes in theſe and ſuch like ſayings, Whom he predeſtinated, Rom. 8.30. Rom. 11.7. Act. 13.46. Eph. 1.3. &c. them he called; whom he called, them he justified; whom he justified, them alſo he glorified. Alſo, Election hath obtained, the reſt waxed hard. Alſo, So many as were ordained to ſalvation, beleeved. Alſo, He elected us in Chriſt, before the foundations of the world, that we might be holy and blameleſſe before him in love: whom he hath predeſtimated unto adoption by Jeſus Chriſt, De bono perſev. c. 14. Praeſat. ad Rom. to the praiſe of his glorious grace, &c. Austin confirmes the ſame, ſaying, This predeſtination of the Saints is nothing elſe, but a preparation of Gods bounties, by which they are moſt aſſuredly freed, who are freed. Luther alſo very emphatically confirmes the ſame, in theſe words, Both flow, and have their originall from Gods eternall predeſtination; to wit, who ſhall beleeve, who ſhall not beleeve: who ſhall be abſolved from ſin, who not: that all this may be out of our power, and onely in the hand of God, that we are juſtified.

That this fountaine therefore muſt chiefly be knowne by Divines, and by all, who will be ſtrengthened in faith and comfort, and that it is to be perſpicuouſly and ſoberly taught in Schooles and Churches, who will doubt? and that ſpecially for two cauſes: 1. For the glory of God; that, knowing the meanes and cauſes of ſalvation, and the qualities of thoſe that are to be ſaved, and ſalvation it ſelf not to depend from us, but from Gods good pleaſure alone; we may aſcribe our ſalvation not to our ſelves, but wholly to Gods mercie. 2. For our conſolation; that being aſſured, that our faith, perſeverance, and ſalvation depend not from our owne ſtrength, or free-will, but that they are grounded on Gods eternall and immutable counſell, we may be confident, that the ſame is certaine and immoveable: and, in this confidence,2 Pet. 1.9. we may ſtudie to make our election and vocation ſure to us, by continuali prayers and good works, ordained by God for this end.

But this Article doth altogether foule and obſtruct this moſt cleere fountaine, with the dirt of equivocation: for it denieth (ſee the Conference) that our faith and perſeverance proceed from the fountain of eternall election, as the effect from the firſt cauſe: and it aſcribeth both theſe in ſhew to Gods grace; but, indeed, to mans will; becauſe it makes mans will the miſtreſſe of Gods reſiſtible grace, it makes mans free-will ſtronger, and more powerfull then Gods grace, which can be reſiſted; and makes the whole difference of thoſe that are to be damned and ſaved, depend on mens wills: by which meanes it is plain, that the glory of mans ſalvation cannot be wholly aſcribed to God, but he is of neceſſitie robbed of it.

Hence it utterly overthrowes both the certaintie of faith, grace, juſtification, perſeverance, and, indeed, of our whole ſalvation; and conſequently, of our onely comfort in life and death: For, who doth not underſtand, that the aſſurance of grace, juſtification, perſeverance, ſalvation, and our whole comfort in life and death, can no waies conſiſt with reſiſtible grace, and with mans will reſiſting, or able to reſiſt: as it were with two principles, either repuguant to each other, or changing every houre?

Hence it is apparent, what we are to judge of tolerance: for, who can ſay, that an Article ſo equivocall, and ſo captious with dangerous high tragicall ſtraines, is tolerable? Who wittingly and willingly would buy or eat ſugar mixt with poyſon? Who will account that a benefit, 〈 in non-Latin alphabet 〉 . to have the apple of contentions flung into our Churches, which will afford matter of perpetuall ſtrife? Will Phyſicians endure in their Schooles, that Empericks adulterate or deny their doctrine of diſeaſes? Can Mathematicians endure the falſe delineations of Mechanicks, introducing (for example) into a quadrangle, a falſe ſine for a true one, and ſo overthrowing the grounds of their ſcience.

Much leſſe ſhould equivocall doctrines be tolerated in the Church, which, uſing the pretext of grace,Proſper. Epiſt. ad Auguſt. deny grace; by which, the originall of ſalvation is placed in man: mans will is preferred to Gods will: & therfore one is helped, becauſe he wills it; but doth not will, becauſe he is helped. Men are made beleeve, that they, who are originally evill, receive the beginning of their goodneſſe, not from God, but from themſelves: and 'tis taught, that God is pleaſed by other means, then by thoſe which he himſelf hath given. And ſo much of the equivocations of the firſt Article: but how that is rightly to be underſtood, filled up, and formed, is explainedCothurno 2o above.

ARTICLE II.

Therefore Jeſus Chriſt, the Saviour of the world, dyed for all and ſingular, and ſo far, that he hath obtained reconciliation and remiſſion of ſins for all by his death: but on this condition, that no man can really enjoy the ſaid remiſſion of ſins, except the faithfull man; and this is according to the Goſpel, John 3.16. God ſo loved the world, that he gave his onely begotten Son; that whoſoever beleeveth in him might not periſh, but have life eternall. And, 1 John 2.2. And he is the propitiation for our ſins; and not for ours alone, but for the ſins of the whole world.

The Examination.

THis is no new matter, which the Remonſtrants handle in this Article: for, of old the Semipelagians in Marſiles, and Syracuſa held the ſame, in theſe words, Our Lord Jeſus Chriſt dyed for all mankind, Proſper Epiſt. ad Auguſt. and no man at all is exempted from the redemption of his bloud, although his mind hath been quite averſe all his life from him; becauſe the myſterie of mercy belongs to all men: by which therefore many are not renewed, becauſe they are fore-knowne, that they account it needleſſe to be renewed: Therefore, ſo far as concernes God, life eternall is prepared for all; but, as for mans liberty of will, it is received by them, who, of their owne accord, ſhall beleeve God, and ſhall receive the help of grace, by the merit of their faith.

By this Article, although in ſhew they amplified Gods grace, and mans redemption; yet, in effect, they minced both: giving to God an indifferent grace, to Chriſt the merit of redemption, but to free-will the efficacie of both. And while they would overthrow the doctrine of Predeſtination, which Auſtin did maintaine out of the Apoſtle, they did, indeed, ſhake the whole Goſpel, in aſcribing the cauſe of faith and perſeverance; and conſequently, of mans ſalvation, to God and Chriſt indifferently, but to mans wit and free-will determinately: which, what it is, they that are taught by God doe underſtand: For, where is that of the Apoſtle? Who hath ſeparated thee? What haſt thou, which thou haſt not received? But, 1 Cor. 4.7. Jerem. 17.5. if thou haſt received, why doſt thou brag, as if thou hadſt not received it? Curſed is he that maketh fleſh his arme.

So they in this Article, concerning a generall obtaining of reconciliation of all men with God by Chriſts death, make ſhew of enlarging the grace of Chriſts death; indeed, they doe the very ſame that the former did. And while they think to overthrow the Apoſtolicall Predeſtination, which diſcriminates thoſe that ſhall be ſaved, from them that ſhall not be ſaved; they go about to bring in their own eventuall predeſtination, of thoſe that ſpontaneouſly beleeve and perſevere, or who determine themſelves to faith and perſeverance, after faith and perſeverance; which, indeed, is rather to be called Poſtdeſtination, then Predeſtination. And while they endeavour to make mens will the miſtreſſe of reſiſtible grace, and expoſe to mans will reconciliation by Chriſts death, they evacuate the faith of grace, and weaken that comfort which we have by Chriſts death.

Now they think, as the former did, that Predeſtination is hence everted, thus: If God gave his Son to the world, and would have him dye not onely for ſome, but equally for all men; and Chriſt, according to his Fathers will, did dye for all men alike: God therefore hath not by his predeſtination elected ſome only to life eternall, and rejected others: neither can Chriſt be ſaid to dye onely for ſome, or for the elect alone. But eternall Predeſtination is not hence prejudiced: for, notwithſtanding it, God would have his Son dye, whom he gave to the world; and Chriſt did dye, according to his Fathers counſell: otherwiſe indeed, or in another ſenſe, for all men alike, whether they be elected and faithfull, or reprobate and infidels; but otherwiſe, or in another ſenſe, for the elect onely and faithfull.

That this may be the better underſtood and demonſtrated, the Article is to be examined more accurately; and it hath foure parts: 1. A propoſition, that Chriſt dyed for all and ſingular, which is ambiguous. 2. A Gloſſe, that hee hath obtained for all reconciliation and remiſſion of ſins, which is equivocall, and falſe. 3. A Condition, that none but the faithfull enjoy really this reconciliation, which is true: it limiteth the Propoſition, and overthrowes the Gloſſe. 4. A Proofe, by the two alledged places of Scripture, which directly doe not concerne the Propoſition: for, in neither of the alledged places is there any mention made of Chriſts death for all and ſingular; ſo that I wonder how the Authours could not call to mind fitter places: yea, the later member of the firſt compells them to limit the Propoſition, and refells their Gloſſe; therefore ſome true paſſages are mixed with ambiguities and falſhoods. I ſay, 'tis true, That no man really enjoyes the remiſſion of ſins, but the faithfull man: For, he that beleeveth not, the wrath of God abides on him, not remiſſion or reconciliation; except that under theſe words, really enjoy, there ſeemes to lye hid the buskin of the two-fold fruition of remiſſion of ſins, or reconciliation: The one reall by faith, proper onely to the faithfull, which onely is true: The other not reall, without faith, common to all, even to Infidels, which is fictitious and nothing. Hence is gathered, that Chriſt properly dyed for all, and onely the faithfull, for none of the unfaithfull; and ſo he dyed not abſolutely for all and ſingular: for, to dye for one, is properly by death to free one from death, or, to dye in the ſtead of another, that he may live; as is plaine, 2 Sam. 18.33. Would to God I had dyed for thee; that is, in thy ſtead, that thou mightſt live. And of Chriſt, Rom. 5.6, 8. He dyed for us, when we were wicked, and ſinners; that is, in our ſtead, that we, being delivered from ſin and death, may live to righteouſneſſe, or, may have life eternall. So 1 Cor. 5.15. 1 John 3.16. and 4.9. John 15.13. &c.

The Propoſition is ambiguous, becauſe imperfect: Our Saviour Jeſus Christ dyed for all and ſingular. If you adde, For beleevers, the Propoſition will be cleere and true. If, For men, it will remaine ambiguous: for, it may be underſtood, either of the greatneſſe of the merit of Chriſts death, ſufficient to all men for reconciliation; or, of the efficacie thereof, in reconciling all men. In the former ſenſe, the Propoſition is true: for, Chriſts death, in reſpect of its greatneſſe and power, is a moſt ſufficient remedy, to expiate the ſins of all and of every one; neither is any thing wanting for a reall reconciliation to all, and every one that receives it by faith. In this ſenſe Chriſt may be ſaid to dye for all and every one: as (for example) the Phyſician, when the whole Citie is infected, preparing a ſufficient antidote for all the ſick, may be ſaid to prepare it for all; and in this ſenſe, theſe ſayings in Scripture,1 Tim. 2.6. Hebt. 2.2. 1 John 2.2. where Chriſt is ſaid to dye for all, To have taſted death for all, To be a propitiation for the ſins of all the world, are commonly not unfitly underſtood, although they may be taken more ſtrictly.

In the later ſenſe, concerning the fruit or efficacie of that moſt ſufficient remedie, which is a reall reconciliation with God, and a reſtitution from death to life, the Propoſition is falſe: for, to ſay, that Chriſt dyed ſo for all and ſingular, that he hath reconci ed to God all and ſingular promiſcuouſly, faithfull and faithleſſe, who either know not Chriſt, or oppoſe him, is to contradict the Goſpel; which, with great conſent, challengeth the efficacie of Chriſts death for all beleevers only: For proving of which, that one ſaying of our Saviour Chriſt alledged in the Article, John 3.16. That all, &c. is ſufficient: for, he faith not, that all and ſingular men may have life eternall; but, That all who beleeve in him may not periſh, but may have life eternall, according as the reall fruition of the remiſſion of ſins is limited in the Article. Whence, in the fore-alledged ſayings, 1 Tim. 2.6. Hebr. 2.9. 1 John 2.2. &c. when they are underſtood of the efficacie of Chriſts death, the univerſall All is neceſſarily to be reſtrained to the univerſalitie of beleevers, and of the elect; of which univerſality, Proſper writes finely:Lib. 1. de vocat. Gent. c. 3. In the elect (ſaith he) and in them that are ſeparated out of the generality of all men, there is accounted a ſpeciall kind of univerſality, that, out of all the world, all the world may ſeem to be delivered: and, out of all mankind, all men may ſeem to be aſſumed.

With theſe two truths the Remonſtrants are evidently held: 1. That Chriſt, in reſpect of the ſufficiencie of his price and merit, dyed for all and ſingular, and would dye, and according to his Fathers counſell ſhould dye. 2. In reſpect of the fruit and efficacie of his death; that is, of a reall reconciliation and reſtitution with God, that he did not dye for all and ſingular, but for all and only the beleevers he would and ſhould dye, as his Father had decreed. The firſt truth they are not ſound anywhere in the conference plainly to prove, nor openly to deny; nor can they deny it, unleſſe they will make his merit inſufficient. The later truth they grant, in reſpect of the event: that all men are not really renewed in Chriſt, nor reſtored into the ſtate of grace; but they deny it in reſpect of our Saviours intention, or the counſell of his Father, then which, what can be more abſurd and falſe? For, whom God, by the death of his son, doth not indeed reſtore in time, them he never intended or decreed from eternitie really to reſtore: For, ſurely,Pſal. 115.3. our God hath done whatſoever hee pleaſed. What then hee hath not done, nor doth in time, neither did he will it from eternitie: And whom Chriſt, by his death, hath not really reſtored, them he did not will to reſtore, nor by his Fathers counſell ſhould he. But, by their own confeſſion, Chriſt did not really reſtore all men into the ſtate of grace; therefore they muſt needs confeſſe, that Chriſt hath not really willed their reſtitution, nor ſhould hee, according to his Fathers counſell: Otherwiſe they muſt ſay, that Chriſt did not ſomething, which every way he was willing to doe, and ſo let them deny his omnipotencie; or, what by his Fathers counſell hee ſhould have done, ſo let them deny his obedience. If they object, that Chriſt would have gathered the ſons of Jeruſalem, but that he did not; let them alſo ſay, that God by all meanes would have gathered them; not onely by outward calling, and invitation to repentance, by his Prophets, his owne, and his Apoſtles preaching; but alſo by the drawing of his inward grace and power: and that for all that he prevailed not. Now let them ſee how they doe not accuſe Gods omnipotent Son of impotencie, and attach themſelves of blaſphemy.

Being then, nill they, will they, forced by both theſe truths, they muſt needs give their ingenuous conſent with the orthodoxall Church, or not: If they acknowledge a conſent, how do they not condemne themſelves of perfidiouſneſſe, for tearing the united Churches with vain verball digladiations, and diſturb the quietneſſe of the Common-wealth? If they deny a conſent in the former, how doe they not blaſpheme the death of the Son of God, as an inſufficient ranſome? If in the later, how do they not entangle themſelves in a contradiction? For, if they deny, that Chriſt, in reſpect of the efficacie and fruit of his death, did not dye for all and ſingular, but onely for the beleevers; they muſt needs affirme to the contrary, that Chriſt, in reſpect of the fruit and efficacie of his death, dyed for all and every man, and not for the beleevers alone; that is, that he hath reconciled all, and every one to God, and not the beleevers alone: or, which is all one, that he hath made all and every particular man enjoy really remiſſion of ſins; but they plainly deny this affirmation, in the limitation of their Article, when they ſay, That no man doth really enjoy remiſsion of ſins, except the faithfull man. And more plainly in the conſerence, That all men are not really renewed by Christ, and reſtored into the ſtate of grace. Col. p. 497. They are held faſt then by this contradiction, That all are really reſtored and reconciled; and, That all are not really reconciled.

But here they will retreat to the gloſſe of their Propoſition, That Chriſt dyed for all and ſingular ſo, that he hath impetrated by his death to all men, reconciliation and remiſsion of ſins: As if this were the third ſenſe, in which Chriſt may be ſaid to dye for all, beſides the reſpect of the ſufficiencie and efficacie of his death: and ſo the former diſtinction is made void; becauſe he hath impetrated for all men reconciliation by his death. But I deſire, that they would tell us, what the meaning of this high-ſtrained phraſe is, by which they have eluded above ten times the anſwers of their brethren at the conference. The Scripture ſpeaks no-where thus, That Chriſt impetrated for all men reconciliation; but ſpeaks openly,Col. 1.10, 11. 2 Cor. 5.19. That God in Christ did reconcile to himſelfe all things in heaven and in earth: That hee reconciled the world to himſelfe: That Christ reconciled all things by his bloud; ſignifying, that Chriſt really did reſtore into the ſtate of grace the world, ſynecdochically; that is, all beleevers in the world:John 12.47. John 17.21. as in theſe words, I came not to condemne the world, but to ſave it. That the world may know that I am ſent by thee: where the world cannot be underſtood, but of the world of the Elect. Againe, all things; that is, all that are juſtified by faith, as is plaine, Rom. 5.11.

If in this ſenſe they will, that Chriſt impetrated reconciliation for all, for, that he really reconciled all; why doe not they ſpeake plainly? and why doe they not expreſſe to which all he impetrated this? If to all beleevers, what need they wrangle? If to all men promiſcuouſly, let them tell how he impetrated: whether by the greatneſſe of his merit, or alſo by its efficacy? If by the greatneſſe of his merit, againe why do they wrangle? If by efficacy alſo, let them ſpeake, whether abſolutely and without faith, or under condition of faith? If abſolutely to all, even without faith, how doe they not againe intangle themſelves in a contradiction, by their limited condition, That no man really doth enjoy reconciliation, except the faithfull man? If under condition of faith, how are they not tied with another knot of contradiction? for, if he hath obtained to all under condition of faith; therefore, the condition of faith failing, he hath not obtained: but many are deſtitute of this condition of faith; that is, many are Infidels: therefore to theſe many he hath not obtained. But, againe, are not theſe contradictory ſayings, He hath impetrated for all, He hath not impetrated for many? Which way ſoever then they turne their cothurne, they will be found either diſturbers of peace by their Logomachie, or elſe intangled in a contradiction.

But this their cothurne or buskin muſt be ſomewhat more exactly diſcuſſed, that it may appeare, how fit it is for both feete; that is, that it may appeare out of the ſignification of the words, how it hides the true and falſe meaning. Reconciliation is a reſtitution or rendring of diſagreeing parties into favour: actively it is attributed to God and Chriſt; paſsively to us. The word impetrate is equivocall, ſignifying divers things; ſometimes to intreat, ſometime to prepare, procure, merit, acquire, obtaine, conferre, &c. therefore this phraſe, Chriſt obtained reconciliation for all, muſt needs be very equivocall: but, to play with equivocations is not for Divines, but for Sophiſters, who would deceive. Yet, this phraſe cannot have above three meanings; Either that Chriſt by his death obtained reconciliation for all, by a certaine Metalepſis, by meriting or pro-meriting matter ſufficient enough of reconciliation to all men: as for example, The Phyſician (of whom before) preparing a moſt ſufficient cure for all ſick people, or obtaining it elſe-where, may be ſaid to have prepared or obtained health for all: Or, that he hath properly obtained reconciliation for all, conferring the ſame upon all; that is, hath really reconciled all: and that, either abſolutely without condition; as for example, Joab, 2 Sam. 14.21, 33. Eſther 7.2, 13. by the interceſſion of the woman of Tekoa, did abſolutely obtaine reconciliation from David for the paricide Abſalom; that, without any condition, he ſhould be brought into the Kings ſight, and that the father ſhould kiſſe his ſon: As alſo Eſther is ſaid to have obtained for the Jews ſecurity, abſolutely without condition: Or under condition of faith to be required in all, that if all beleeve in the Son, they may indeed be reconciled; if they beleeve not, they may be debarred from reconciliation: as for example, Impunity was obtained from Salomon to ſeditious Adomiah upon condition of his innocency,1 King. 1.52. If he be a worthy man, a haire ſhall not fall from his head, but if evill be found in him, he ſhall die.

I will ſpeake more briefly; Chriſt hath procured reconciliation for all men, either in reſpect of the amplitude of his merit, being moſt ſufficient for the reconciliation of all; or over and above, in reſpect of the efficacy of reconciling all men; and that either abſolutely, whether they beleeve or not; or conditionally, if all beleeve. Neither can there be a fourth ſenſe given of this phraſe; which, when the Remonſtrants alledge in their Conference, That Chriſt hath procured reconciliation for all; that is, hath cauſed, that God ſhould open againe the gate of his grace to ſinfull man, although no man ſhall enter into that communion of his grace, but by faith; either this is a new buskin, or an equivocall Scheme or Livery-cloak, by a limitation taking that away, which before it had ſet downe: (for, how hath he really obtained reconciliation, who hath cauſed the Prince to open the gate of his Caſtle to ſeditious people, through which, notwithſtanding, no man muſt paſſe, but by paying of a thouſand Crownes, then which, the condition of faith is farre better?) or, if it is to be called the obtaining of reconciliation, it belongs to the third conditionall way of impetration. There remaines then onely three wayes of obtained reconciliation, with one of which they muſt ſay, that Chriſt obtained reconciliation for all.

If the firſt way, they agree with the orthodox Church: what then doe they trouble the Church and State? If the ſecond way, they contradict themſelves; affirming, that Chriſt did obtaine for all abſolute reconciliation; that is, that he did reſtore all men really into the ſtate of grace; as, Joab did abſolutely reconcile Abſalom to his Father; that is, reſtored him to his Fathers favour. But, contrarily, they plainly deny, in limiting of the Article in their Conference, That all are really repaired in Chriſt, and reſtored to the ſtate of grace; which contradiction is no leſſe apparent, then if they ſhould ſay, That Joab made Abſalom abſolutely obtaine his Fathers favour, and not abſolutely; or, he reſtored him really into his Fathers favour, and did not abſolutely reſtore him. If the third way, they are againe daſhed upon the rock of contradiction: for, if Chriſt by his intention obtained reconciliation for all men, upon condition of faith to be required in all men; then he obtained it to none without the condition of faith, or to none that want faith; or, Infidels, in whom it ought not to be: nor is it put caſually, either by God, who doth not give faith to all men, but to whom he pleaſeth; nor by free-will, which is dead in ſin, till God quicken it. Now, there have beene alwayes faithleſſe men, and yet are many; is not here then a manifeſt conflict? He hath procured for all, and he hath not procured for all. Which way ſoever then they uſe this buskin, either they meane the ſame thing with their equivocations, which orthodoxall men do; and ſo by their verboſity, they diſturbe the Church and State: or elſe, they are entangled with manifeſt contradictions: or, laſtly, (how ſtrange ſoever they ſeeme to make the matter) they are forced to betake themſelves unto the tents of the Maſſilian Semi-pelagians, maintaining an univerſall reconciliation, even of thoſe that live and die without the faith and knowledge of Chriſt: which Hereſie was lately renewed in Germany, by Huberus.

And hither, truly, do almoſt all their Arguments, borrowed from the Huberians, Coll. pag. 141, 142, 143.213. aime. Hence they call Chriſt the reconciler, not onely of the faithfull, but alſo of the whole world; that is, of Infidels too. From this Hypotheſis, are their Claſſicall abſurdities, which they caſt upon the orthodox Proteſtants; That otherwiſe, the unbeleevers, if Chriſt did not obtaine for them reconciliation, ſhould have nothing to beleeve: or, if they did beleeve, they ſhould beleeve a lye; which are moſt falſe: for, though Chriſt died not for all, in reſpect of the efficacy of his death; yet, he died for all, in reſpect of the ſufficiency of his merit. This all Infidels have, which they may beleeve in the Goſpell, that Chriſt ſuffered ſufficiently for the ſins of all the world, and paid a full ranſome, and reconciled all to God that beleeve in him; and therefore, ſhall be partakers of this merit and reconciliation, if of faithleſſe they will become beleevers: Now, in affirming and beleeving this, they do no wayes beleeve a lye. But Infidels ſhould beleeve a lye, if they ſhould conclude, or were taught, that while they remaine in infidelity, reconciliation is obtained for them in Chriſt. For, this is a lye, and not truth, that Chriſt hath obtained reconciliation for all, even for Infidels as they are, and remaine ſuch.

They ſuppoſe alſo, that many for whom Chriſt died, are damned; but the Apoſtle cries out againſt this as falſe, Who ſhall condemne? it is Chriſt that is dead: for,Rom. 8.34. this Apoſtolicall conſolation were in vaine, if this univerſall were not ſuppoſed; to wit, That no man is condemned, for whom Chriſt died. For, to this godly minds may firmely ſubſume; Chriſt died for me, and conclude; I ſhall not then be condemned. This is the Chriſtians comfort, from Chriſts death. But they deſtroy this, putting a particular inſtead of an univerſall; Some for whom Chriſt died ſhall not be condemned: for, what conſequence can ariſe of pure praticulars? or what comfort? And, in vaine do they alledge the words of the Catechiſme to cover their buskin and Maſſilianiſme, ſaying, If one will have obtaining to be altogether the ſame that reſtoring to the ſtate of grace, Coll. p. 172. what will be done to the Catechiſme, which, Anſw. 37. uſeth the ſame word? But, 1. this is falſe, that the Catechiſme uſeth the ſame words; for, it doth not ſay, That he might obtaine the grace of God, juſtice, and life eternall; but that he might acquire it. Then, if it ſhould uſe the ſame word obtained, this would helpe nothing the cothurne: for, it doth not ſay, for all; but, that to us; to wit, beleevers; of whom the queſtion is, What beleeveſt thou when thou ſayeſt, he ſuffered? Grace &c. he might acquire: But the Catechiſme evidently tieth them with a contradiction. For, it ſpeakes of the reall acquiſition of grace, or reſtitution into the ſtate of grace,Acts 20.28. with which Chriſt is ſaid, to have purchaſed the Church of God with his owne bloud; that is, to have reſtored her into the ſtate of grace. If then, he purchaſed, be all one with he obtained; it follows, that to obtaine, is all one with, to reſtore into the ſtate of grace; which they deny: and, to obtaine reconciliation for all, is the ſame that, to reſtore into the ſtate of grace; by denying of which in the Conference, they tye themſelves againe with the knot of contradiction.Coll. p. 497.

Nor can they free themſelves of this knot, by objecting that in the ſame Anſwer, Chriſt is ſaid to have ſuſtained the wrath of God againſt the ſins of all mankinde: for, theſe words will not ſuffer themſelves to be thus gloſſed upon and wreſted, That Chriſt by his death hath reconciled all mankinde, or hath impetrated reconciliation and remiſſion of ſins to all mankinde: for, to whom he purchaſed this, or, as they ſpeake, hath impetrated, the ſubſequent words teach, that by his paſsion, &c. But they declare and amplifie the cauſe and matter of his paſſion to have beene this; to wit, The ſenſe and induring of Gods wrath, kindled againſt the ſins, not of ſome men, but of all mankinde; from whence is made an univerſality of ſin, and of Gods wrath ſuffered by Chriſt againſt ſin: but no wayes an univerſality of reconciliation obtained or reſtored to all; for, the impetration or reſtitution of reconciliation declares the end and fruit of the paſſion; but theſe words ſpeake not of the end and fruit, but of the efficiency and matter of the paſſion. The knot then remaines, and in vaine do they ſeeke a pretext for their buskin in the Catechiſme.

Laſtly,Coll. p. 171. I finde in the Conference one cunning trick, deviſed to elude the contradiction; where they write, That the paſsion and death of Chriſt doth in order precede both faith and infidelity; and therefore, the Remonſtrants thinke it an abſurdity, that Chriſt died for the faithfull and Infidels, as Infidels; and that they aſſented he did die for all men, of whom afterward ſome became Infidels, ſome beleevers: for they diſcerned betweene the ſtate of a ſinner before his infidelity, and in it; and ſo they thinke they have ſufficiently ſalved this contradiction; Chriſt died for all and ſingular; and, Chriſt died not for Infidels, whereof there be many: but indeed, they looſe not the knot with theſe ſubtleties, and new tragicall phraſes; but they lay open the hidden ulcer of their mindes, and the myſtery of the new propheſies: Therefore let us examine the particulars.

1. Though we grant that Chriſts death and paſſion do in order precede faith, yet 'tis falſe that it goeth before infidelity in order; for, infidelity in order goeth before mans ſin and his enmity againſt God, as in order the cauſe precedes the effect: but ſin and mans enmity againſt God in order precede the paſſion and death of Chriſt, as the Apoſtle witneſſeth, For Chriſt, when as yet we were without ſtrength, in his owne time he died for the wicked: Rom. 5.6, 8, 9. alſo, When as yet we were ſinners and enemies, we were reconciled by the death of his Son; therefore, infidelity in order precedes the paſſion and death of Chriſt.

Againe, there is no conſequence: Chriſts death in order precedes faith and infidelity; therefore, it is abſurd to ſay, that Chriſt died for the faithfull, and unfaithfull, as they were ſuch: for, they delude us under the fallacy of non cauſa; for, whatſoever becomes of the order of faith, and infidelity to Chriſts death, it is moſt true that Chriſt died for beleevers and unbeleevers as they were ſuch, removing the hidden equivocations.

Of unbeleevers, we have ſhewed out of the Apoſtle teſtimonie: for, if it be moſt true, that Chriſt died for ſinners and enemies, as they were ſuch; to wit, antecedently; that is, who in order were ſinners and enemies before Chriſts death; then it is moſt true, that Chriſt died for Infidels as they were ſuch; to wit, antecedently; that is, who in order before Chriſts death were Infidels, after ceaſed to be wicked, unbeleevers, enemies, by reaſon of their faith: The ſame is alſo moſt true of beleevers, and that whether Chriſts death be abſolutely conſidered in it ſelfe, or in relation to Chriſts intention, and the Fathers counſell.

If we abſolutely conſider Chriſts death, as in order it goeth before faith, we conclude, that it is abſurd to ſay, that Chriſt died for the faithfull as ſuch antecedently; that is, whoſe faith in order went before Chriſts death; for ſo beliefe muſt goe before the thing beleeved, which is abſurd; whereas, in ſuch relatives, beliefe is poſterior to the thing beleeved, as knowledge to the thing knowne; the ſenſitive act, to the ſenſible object, according to Ariſtotle. But, it is no abſurdity if we ſay,In Categ. c. 8. that Chriſt died for the faithfull as ſuch conſequently; that is, whoſe faith, looking on Chriſts death, and applying it to themſelves, might attaine the fruit and efficacy thereof; for, in this ſenſe our Saviour Chriſt plainly ſaith,Joh. 17.19, 20. John 15.13. John 10.51. that he prayeth and ſanctifieth himſelfe for thoſe that ſhould beleeve in him: that he layeth downe his life for his friends, and ſheepe; to wit conſequently, who in order after the beliefe of Chriſts death, ſhould be beleevers, friends, and ſheepe.

But relatively to our Saviours intention, and his Fathers counſell, if we ſpeake of Chriſts death, as in this Queſtion we ought to ſpeake, and underſtand the phraſe, to die for another, is the moſt proper ſignification, as was ſaid above: it is moſt true that Chriſt died, and that he would and ſhould die, onely for the faithfull as they are ſuch; that is, for ſuch as ſhould make his death by faith their owne: not for Infidels as they are ſuch; that is, for ſuch as by infidelity ſhould neglect and contemne his death. On the contrary, it is abſurd to ſay, that Chriſt in that moſt proper ſenſe did not die, nor would, nor ſhould die onely for the faithfull; but alſo, that he died, and that he ſhould, and would have died for Infidels, as they are ſuch: For, that this is not onely repugnant to holy Writ, and to the event (by which we ought to judge what our Saviours will, and his Fathers counſell was) but that it implies alſo a manifeſt contradiction, the Remonſtrants owne conſcience will tell them.

3. In that they aſſent, that Chriſt died for 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 'tis 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 bilis, drawn from actives, ſignifie paſſively: as, amabilis, placabilis, &c. but not a few alſo deſcending from neutralls, are not of the paſſive, but of the neuter ſignification: as, rationabilis, riſibilis, &c. for him who can reaſon and laugh, &c. So the word Stabilis, which (doubtleſſe) the word Reſiſtibilis doth follow, from reſisto; that is, gradum ſiſto, to ſtand, or elſe, to reſiſt. As then ſtabilis, ſo inſtabilis, repugnabilis, are not paſſives, as if they ſignified to be ſtood, to be unſtood, to be reſisted; but neutralls, which ſignifie to ſtand long, not to ſtand, and able to reſist: So hee is called reſiſtible, not who can be reſiſted, but who can reſiſt: So contrarily, reſiſtible will be very reſiſting: as, Echo reſonabilis in Sabinus, is an Echo much reſounding; which meaning, when the clauſe wanted in both Articles, this was not according to the Remonſtrants mind: therfore they ſhould have firſt conſulted with Grammarians about the uſe of ſuch a barbarous word, before they had troubled the Church with it.

But let this barbarous word be Latine, and of the paſſive ſignification; let, I ſay, the operation of reſiſtible and irreſiſtible grace be that which may be reſiſted by mans will, or may not, or which may be hindred or not hindred by free-will: the queſtion is, what muſt be determined of this? Whether this grace, which produceth all theſe things, aſcribed to it in both Articles, be reſiſtible, or irreſiſtible?

The Remonſtrants affirme the former, but deny the later. Our orthodox men, in the Conference, acknowledge not this barbarous and ambiguous terme; but as for the matter it ſelfe, the former they denie, the later they affirme: If, Col. p. 217, 238, 239. (ſay they) by this word Reſiſt, be underſtood to hinder altogether, and to maſter Gods working, wee confeſſe, that in mans converſion, ſuch a working of grace is placed by us, which in this ſenſe is irreſiſtible; that is, which cannot be hindred nor maſtered by mans reſiſting will: the reaſon is, becauſe the grace of God in Chriſt doth overcome, hinder, and take away this oppoſition. And this their opinion they prove ſtrongly by ten Arguments out of Scripture. On the contarie, the Remonſtrants endeavour to ſhew by nine Reaſons, that their grace is reſiſtible, the moſt of them being equivocall,Col. p. 218. becauſe of the ambiguitie of the word Grace, Col. p. 226. upon which chiefly depends the whole companie of their ſayings and arguments. To unfold therefore this ambiguitie, and the better to perceive the ſtate of the queſtion, we muſt uſe the diſtinction of a three-fold ſtate of mans will.

For we muſt conſider what mans will can doe, or doth, before its converſion; what in converſion it ſelfe, and what after it. So there is a three-fold grace: the firſt is, calling grace, or, that of vocation externall, anſwering the firſt ſtate of the will: the other is operating grace, or, that of inward motion, anſwering the ſecond ſtate: the third is co-operating, or, of internall motion too, fit for the third ſtate.

Calling grace, or, of externall vocation, is that, by which God is pleaſed outwardly to call, or invite to faith, obedience, and ſalvation, by the voice of the Law, men not yet regenerate. Heare, O Iſrael, &c. Walk in my precepts, &c. Doe this, Mat. 11.28. Marc. 1.5. &c. And by Evangelicall Sermons, Come to mee all, &c. Repent, and beleeve the Gospel. This grace (which is uſually called preventing, precedaneous, exciting, inviting, perſwading) God did not beſtow, in the Old Teſtament upon every nation, but on Iſrael only, according to that, He hath declared his Statutes to Iſrael, he hath not done ſo to any other nation. So in the New Teſtament, God confers not this grace on all people, but on Chriſtians alone. Now, concerning this grace, we anſwer to the Queſtion, that it is not irreſiſtible, Col. p. 217. Rom. 8.6. but too much reſiſtible: yea, that the will before converſion can doe nothing, but reſiſt this calling grace; ſeeing the wiſdom of the fleſh is enmity againſt God, and is not ſubject to the Law of God, neither, indeed, can be. Hence are thoſe complaints of God, of Chriſt, of the Prophets and Apoſtles in both Teſtaments, concerning the reſiſtance and contumacie of thoſe who are called:Jer. 7.13. Pſal. 80.14. Mat. 23.37. Act. 7.51. I ſpake to you, riſing early in the morning, and calling, and you heard not; I called you, and you did not anſwer. O, if my people had hearkened to mee! If Iſrael had walked in my waies. How often would I have gathered thee, and thou wouldſt not? You alwaies reſist the holy Ghost, &c. The Remonſtrants in their ſecond, third, fourth, fifth, ſixth, ſeventh & eighth Arguments, prove onely this, and no other reſiſtibilitie of grace. What doe they then with all theſe paines, but threſh huskes, as they ſay? For, of the reſiſtibilitie of this grace, there is no doubt, or queſtion.

Co-operating grace (for, of this we will ſpeak firſt) or ſubſequent, by them called conſequent, is that, by which God inwardly co-operates with the good will of the regenerate man; and, by which, the regenerate man is corroborated in the ſtate of grace.Pſal. 23.6. Jer. 32.40. Pſal. 143.10. 1 Cor. 1.8. 2 Theſ. 3.18. Of this it is ſaid, The mercy of the Lord ſhall follow me all the daies of my life. I will put my fear in their hearts, that they ſhal not depart from me. Thy right Spirit ſhal lead me in the way of righteouſneſs. God will ſtrengthen you unblameable, even to the end. This is it wch Paul wiſheth to all Churches in the end of all his Epiſtles. And of this alſo there is no queſtion: For, though God doth never totally nor finally withdraw this from the regenerate (according to his own promiſes, and their prayers;) yet in his wiſdome he ſo moderates it, that now & then he leaves a wreſtling of the ſpirit & fleſh in them; either to free, or humble, or excite, or chaſtiſe them. In which ſometimes the ſpirit is maſtered by the fleſh, ſometime the fleſh by the ſpirit: as the fallings, and groanings, and complaints of the Saints witneſſe, and the Apoſtle confirmes, The fleſh covets againſt the ſpirit, Gal. 5.17. and the ſpirit againſt the fleſh. This alſo we are content ſhould be called reſistible; yet not ſimply, but in ſome reſpect: For this reſiſtibilitie or reſiſtance is not (as the former) between grace & the will, but between ſenſualitie, or that remainder of the fleſh in the Saints, & between grace as the Apoſtle witneſſeth, That which I would, Rom. 7.15, 19. I doe not; but what I would not, that I doe: For, I do not the good, which I would; but the evill, which I would not, that do I. And ſo, that the fleſh at laſt is overcome by the ſpirit, ſenſuality by the regenerate will, & concupiſcence by grace.

Laſtly, Operating grace (which by them is confounded with the two former) is the motion of Gods mercie (as Auſtin calls it) by which hee worketh inwardly in the minds, wills, and hearts of the unregenerate theſe things which belong to mans converſion. This grace or motion is Gods peculiar work, and this is queſtioned, but not all: for, Scripture and experience witneſſe, that there are three diſtinct degrees of this grace: For, ſome God pities ſo much, that he beſtowes the gift of illumination and hiſtoricall faith on them; on others, the gift of temporarie faith, and ſome meaſure of joy: Laſtly, on ſome, the gift of ſaving faith and regeneration. This firſt degree the Remonſtrants themſelves denie not to be irreſiſtible:Col. p. 273. For, when (ſay they) God reveales his will, wee acknowledge the irreſiſtible vertue of the holy Spirit in our mind; becauſe our mind cannot avoid ipſum ſcire, or the knowledge it ſelfe, and in our ſoule, when he knocketh: becauſe, nill we, will we, we are forced to feel it. Concerning the reſiſtibilitie of the ſecond degree, we will not trouble our ſelves: for, they denie not the illumination of them to be irreſiſtible alſo. But for the motion to aſſent, and ſome meaſure of joy, they may, for us, think what they pleaſe. If they ſay it is reſiſtible, becauſe the motion doth not ſo effectually work upon the will, this is nothing to the queſtion. But, for a finall reſiſtance, both Scripture and example prove, They receive the word with joy; Luk. 8.17. John 6.66. 1 Tim. 1.19. and 4.1. 2 Pet. 2.1, 21. but have no root, who beleeve for a while, and in time of tentation faile. After that, many of his diſciples departed from him. Some have made ſhipwrack of their faith. Some depart from the faith, denying the Lord that bought them; they forſake the holy doctrine delivered to them.

The whole queſtion is, concerning the operation of the third degree (which is called inward vocation;) that this is the irreſiſtible motion of God, the orthodox Doctors have firmly proved.

1. Becauſe, as God doth irreſiſtibly illuminate thoſe, whom he doth effectually intend to convert; ſo likewiſe he doth irreſiſtibly beſtow on them, not onely the power, but the act alſo of beleeving, Phil. 1.29. and 2.13. therefore, by his effectuall moving, he doth not onely take away reſiſtance, but reſiſtibilitie alſo from them. Whereas they object, To you it is given to ſuffer for Chriſt: Col. p. 218. this belongs not to the operating, but to the co-operating grace. Of which wreſtling we ſaid already:Col. p. 229. therefore 'tis nothing to the purpoſe. 2. Becauſe God, by converting us, gives us a new heart, and a new ſpirit: he removes the heart of ſtone, and gives fleſh,Col. p. 218. & p. 281. and makes us walk in his waies. But it is abſurd, to imagine a new heart, a new ſpirit, and the act of walking in Gods lawes, with reſiſtance or reſiſtibilitie, Jer. 31.18. Deut. 29.4. Ezek. 36.26. againſt which no ſolid thing is alledged, though much is ſaid. 3. Becauſe the quickning, regeneration, converſion, new creation of the naturall man,Col. p. 219. dead in ſin, with reſiſtibilitie, is no leſſe an abſurditie,Col. d pag. 295. ad 309. then to feign or imagine ſuch a reſiſtance in mans firſt creation, or daily generation, or laſt reſuſcitation, John 3.3. and 5.25. Epheſ. 2.5. &c. which reaſon will never be refuted with verboſitie.Col. p. 220. 4. Becauſe grace, working converſion with reſiſtibilitie,Col. p. 309. differs not from Rhetoricall perſwaſion, or a morall enticing to faith; ſuch an one as is impoſſible for man to be quickned, who is dead in ſin. What are alledged to the contrarie, are nothing to the purpoſe. 5. Becauſe grace, working faith and converſion, by its efficacie, overcomes all the ſtrength of men, or other creatures: and therefore cannot be maſtered by mans corrupted will, Epheſ. 1.18, 19. Col. 2.12, 13. 2 Theſ. 1.11. 2 Pet. 1.3. The Major of which reaſon is not weak, as they ſay: for that power,Col. p. 312. which is inſuperable by mans depraved will, is alſo irreſiſtible to the ſame. 6. Becauſe, if the grace of regeneration were reſiſtible,Col. p. 220. it were common to many unregenerate men; but the Scripture makes it peculiar to Gods ſons only, Rom. 8.14, 30. 1 Cor. 1.23, 24. Joh. 14.17. and 6.36, 45. 1 John. 4.17. which reaſon doth not conclude only for irreſiſtance,Col. p. 317. as is pretended, but alſo for irreſiſtibilitie. 7. Becauſe the Fathers drawing, without which none can come to Chriſt,Col p. 221. Joh. 6.44. ſuppoſeth an irreſiſtibilitie of grace; otherwiſe, no man would come, being drawn:Col. p. 322. and yet for all this, we are not drawn againſt our will by the Father (which is objected) no more then againſt our will we are illuminated. 8. Becauſe the gift of faith and repentance is ſaid to be given by Gods Spirit, not onely,Col. p. 222. becauſe it is offered to the will irreſiſtibly, but becauſe it is put into the heart, or infuſed irreſiſtibly,Col. p. 327. Joh. 6.63. Eph. 2.8. Phil. 1.19. 2 Tim. 2.25. Rom. 5.5. The contrarie cavills are altogether Atheologicall, or inconſiſtent with Divinitie. 9. Becauſe the reſiſtibilitie of grace, if there ought to be a converſion, ſuppoſeth in the unregenerate will,Col. p. 331. a power of 〈◊〉 reſiſting; but this the Scripture generally denieth. The Remonſtrants will at length conſider, whether this reaſon concludeth not againſt them. 10. Becauſe, if we yeeld a reſiſtibilitie of grace, the work chiefly neceſſary for our ſalvation; to wit, faith and repentance, ſhould be placed in mans arbitrement, as in the proximate cauſe. And the reaſon of this difference, why of two unregenerate, the one in hearing the Goſpel beleeveth, the other beleeveth not, ſhould proceed from man: becauſe one would reſiſt grace, the other would not; againſt that place, Who ſeparated thee? 1 Cor. 4.7. What haſt thou that thou haſt not received? Which is ſpoken, not only in reſpect of Infidels (as they think) but likewiſe in reſpect of grace: For, if in two Infidels we put grace equally reſiſtible, ſurely, he that reſiſteth not grace, but receives it, and beleeves, he may anſwer not only to him that reſiſteth and beleeveth not, but even to grace,Col. p. 336. and God himſelf, I ſeparated my ſelf; which lye is approved by the Remonſtrants blaſphemouſly. 11. To theſe adde another reaſon out of Joh. 15.5. Without me you can do nothing. For, if converting grace be reſiſtible, he that doth not reſiſt grace, may refute Chriſt, and ſay, Behold without thee I have not reſisted grace. Neither can he ſay, It's by thee that I have not reſiſted: But whereas, by ſuppoſition, the ſame grace is placed in the reſiſtent, he ought alſo to ſay, It is by thee that he hath reſiſted; which is blaſphemy. 12. Let Auſtins reaſon be added,De correp. & grat. c. 14. He that hath a moſt omnipotent power over mens hearts, to encline them which way he will (and he doth with the very wills of men what he pleaſeth; and he hath a greater power over mens wills, De grat. Chriſt. cap. 24. then they have over their owne) and who, by an internall and occult, miraculous and ineffable power, worketh in mens hearts, not onely new revelations, but alſo good wills; and this he doth not, but by the wills of men themſelves. He, by his grace, worketh faith and converſion in mens hearts, not by a reſiſtible operation, but altogether irreſiſtible, and yet not by coaction. But God hath a moſt omnipotent power over mens wills, &c. and he worketh upon the ſame, as he ſaid: Ergo, &c. The Major hath a moſt evident truth, out of the knitting of the proper cauſe with its effect, that it cannot be any wiſe denied. The Aſſumption Auſtin teacheth by two examples: the firſt is out of 1 Sam. 10.26. concerning Saul, to whom, when God would give the kingdome, and the Iſraelites had power either to reſiſt him, or to ſubmit themſelves to him, God touched their hearts, that they neither could, nor would reſiſt: and this he did, by working on their wills. The other is out of 1 Chro. 11. and 12. of David, whom, when God decreed to ſettle him in the kingdome with better ſucceſſe, the Spirit of the Lord came upon Abiſai, a prince among thirty, that he ſaid, We are thine, O David, and will be with thee, thou ſon of Jeſſe. Can he (ſaith Auſtin) reſist the will of God, and not rather doe his will, who in his heart did worke by his Spirit, which came upon him, that he ſhould will, ſay, and do this? And by them Almighty God, who was with him brought them to make him king. What? did he bind him with any corporeall bands? He wrought within, he held the heart, he moved the heart, and drew them by their wills, which wills he wrought in them.

At length he premiſes the Concluſion, in theſe words, No mans free-will reſiſteth God, when he is willing to ſave a man: for, to will and nill is ſo in the power of the willer and niller, that, as it cannot hinder the divine will, ſo it cannot hinder the divine power. But, leſt any ſhould except, that God takes away reſiſtance, but not reſiſtibility, he addes further, It is therefore out of doubt, that mens wills cannot reſiſt the will of God, who hath done in heaven and earth whatſoever he pleaſed, and who hath alſo done theſe things that are to come; he cannot, I ſay, reſiſt or hinder him from doing that which he pleaſeth, ſeeing that even upon mens wills he worketh what he pleaſeth. It is therefore moſt cleere, that this holy Father doth ſtrongly aſſever the irreſiſtible operation of divine grace, not only in mans converſion and ſalvation, but alſo in directing of other difficult actions: ſuch as is the election of Kings, and this for the glory of God. And that he alſo refutes the vain pretexts of reſiſtibility and coaction. 13. If the grace, that worketh faith and converſion, is not irreſiſtible, after the maner we ſpeak of, but reſiſtible, that it may, or may not be hindred by mens wills; it followes, that all is vaine verball ſmoak, what they aſcribe ſo magnifically to Gods grace in the third and fourth Article: and, that theſe effects, which they ſpeak of, are not to be attributed to Gods grace only indifferently and remotely, but to mens unreſiſting wills ſpecifically and proximately, which appeares thus:

The effect of that cauſe, which works reſiſtibly; that is, ſo that its production or inhibition, may depend from another reſiſting, or not reſiſting cauſe: if it be produced, the production thereof is to be aſcribed indifferently and remotely to the worker, ſpecifically and proximately to him who reſiſteth not, but admits it: On the contrary, if it be hindred, the inhibition thereof is to be attributed ſpecifically and proximately to the reſiſter, or him that will not admit it: For example, A Prince propoſeth a reward to many of his ſubjects reſiſtibly, that he who will fight may have it, he that will not, may not have it: The Princes action is indifferent to theſe many: he that will fight, doth well ſpecificate the Princes action, becauſe he is to receive the reward; but he that will not fight, doth not ſpecificate it well; becauſe he is to want the reward. Who ſeeth not, that as well the one as the other action is ſpecifically and proximately to be aſcribed to him that will fight, or not fight; but to the Prince indifferently, and remotely? I will adde another, by which, in my hearing once reſiſtible grace was declared: A father ſets down on the table a diſh of meat equally to his children, but reſiſtibly, that he who will may have meat, who will not, may not have it. Here the fathers operation is indifferent to all: they that will take the meat, doe ſpecificate it well; but they that will not, ſpecificate it ill. Who now againe doth not ſee, that the meat is to be aſcribed ſpecifically and proximately to the takers, but to the father indifferently and remotely? Such is the reſiſtibilitie of grace, which theſe men teach.

But if this be ſo, all the effects of grace muſt needs be deluding and falſe, which they rehearſe: deluding or falſe, becauſe man hath not faith from himſelf, or by force of his free-will: but he ſhal have from himſelf the ſpecification of the working of grace, becauſe, by being unwilling to reſiſt grace, he hath ſevered himſelf from others; becauſe of himſelf he cannot think, will, or do good: for, of ones ſelf to ſpecificate well, a reſiſtible, indifferent operation is a good thing; becauſe God, by his holy Spirit, doth regenerate and renew us, &c. For, God doth not by his Spirit renew and regenerate us, but indifferently, remotely, reſiſtibly, and therefore improperly: but we regenerate and renew our ſelves ſpecifically, proximately, and properly; becauſe this grace is the beginning (for of the progreſſe and perfection of this grace, the queſtion is not) of all good: for, the beginning of a good ſpecification of a reſiſtible and indifferent operation of grace, is good, from our not reſiſting, &c.

What beſides? We muſt aske of God only ſuch an operation of grace as is reſiſtible and indifferent: and onely for this grace muſt we thank God; the not reſiſtance and good ſpecification of grace, ſhall be in our will and power. Is not God here robbed of his glory? Hath not man reaſon to ſacrifice to his owne net, that he may be puffed up with pride againſt God, and that he may ſay, I have ſeparated my ſelf? This is to be caſt headlong with Satan into hell fire: but, if of our ſelves we do not reſiſt reſiſtible grace, if we receive that grace which is offered, & ſpecificate that which is indifferent (which, with the cloſure of the fourth Article, doe neceſſarily cohere) is not this to eſtabliſh the idoll of free-will? Originall ſin is by this denied, and the naturall mans native impotencie, corruption, and pravitie, of which God ſo often complains in Scripture; and ſo do the Prophets, and Apoſtles, and the Saints themſelves. What will become of our Catechiſme, which ſaith, That by nature we are propenſe to hate God and our neighbour, that we are ſo corrupt, that to doe well we are altogether unapt. This ſure is it which reſiſtible grace goe h about to aboliſh.

Out of all this it is manifeſt, that the Remonſtrants in both Articles, Art. 1. coth. 7. eſpecially in the cloſure of the fourth, either abuſe the equivocation of the word grace explained above, affirming, that the operation of calling, perſwading, exciting grace (which they call adventitious and precedaneous) is reſiſtible, which orthodoxall men deny not; and ſo, with vain debates, they trouble the Church and State: or, by underſtanding the operation of grace, producing faith and converſion, they dangerouſly corrupt the doctrine of grace with Pelagius: or laſtly, they do entangle themſelves again with the knot of contradiction, in aſcribing to operating grace alone faith and converſion, and making the ſame reſiſtible; that is, indifferently depending from the will of man. Again, while they profeſſe, that faith is the meer gift of God, and yet make the ſame to depend reſiſtibly from the aſſent of mans will, they fall into ſuch contradictions, that no Sophiſtry can reconcile. But,Col. p. 502. when the Adverſary (as we ſaid before) is forced to contradict himſelfe, it is knowne, that he is ſubdued.

They deny, that grace (whether reſiſtible,Col. p. 226. or not) proceeds from Gods abſolute decree; for this they hate worſe then dog or ſnake. But it is ſufficient, that the Apoſtle witneſſeth this, where he conjoynes vocation, not externall onely,Rom. 8.30. but moſt properly internall juſtification, the producer of faith, immediately with predeſtination, as the effect with the firſt cauſe. But what-ever this is, it will no wiſe help their turn. Suppoſe there were no predeſtination in heaven, no election; yet this moſt firm principle of Scripture remains aſſerted by Auſtin in the fore-alledged places, That Almighty God hath a moſt omnipotent power over the wills of men; and, that he can, according to his pleaſure, either leave the wills themſelves in their ſins, or encline them to good: i.e. make them irreſiſtible to his grace. With which principle, if reſiſtibilitie of grace could ſtand, which they feign; i.e. the imbecillitie and indifferencie for effecting of faith, and that power of mens wils in rebelling againſt grace, and God himſelf, working in man; I ſay, if theſe could ſtand, God could not be Almighty, nor would there ever be any converſion of man to God, nor regeneration; which is ſo evident, that no Sophiſtry can elude it. And this is ſufficient concerning the 3d. & 4th. Article. And how tolerable theſe are, every man may ſee.

ARTICLE V.

Who are by true faith ingraffed into Jeſus Chriſt, and therefore partakers of his quickning Spirit; they have power ſufficient to fight againſt Satan, ſin, the world, and their owne fleſh, and to obtain the victory: but, by the help of the grace of the holy Spirit. So Jeſus Chriſt is preſent by his ſpirit to them in all tentations, ſtretching out his hand, and confirming them, if they be ready for the combate, if they require his help, nor be wanting to themſelves; and this ſo much,Hebr. 3.6, 14. 2 Pet. 1.10. Jude 3. 1 Tim. 1.14. Heb. 11.15. that by no cunning of Satan, or ſtrength, can they be ſeduced, or taken out of Chriſts hands, according to that of John 10. No man can take them out of mine hand. But whether theſe ſame may not, by their negligence, deſert their beginning in Chriſt, and embrace again this preſent world; and, whether they may not fall off from the holy doctrine, once delivered to them, make ſhipwrack of their conſciences, and fall away from grace, ought to be weighed fully out of holy Scriptures, before they can be taught with full tranquillitie of mind, and plenitude of confidence.

The Examination.

WHereas the Remonſtrants in this Article profeſſe, that they deliver in their Conference the doctrine of the Saints perſeverance in faith, wee may juſtly wonder why they are ſo wary, in expreſſing the word perſeverance, or perſevering: and much more, why they are afraid once to name God; except it be, becauſe they betray in the adverſative clauſe, that they would have both the name and the thing quite extermined out of the Church. But their conſciences did ſo dictate to them, that God would never bleſſe ſo wicked a deſigne, that they cannot endure perſeverance ſhould be called the gift of God:Col. p. 407. and are not aſhamed to write, that it is ill done to call it ſo. But, if we muſt ſpeak the truth, by this means they do too much bewray their perverſneſſe and ignorance: For, is it not perverſneſſe to ſay, that is not rightly called the gift of God, which God hath ſo often in Scripture promiſed to beſtow upon the faithfull; and which the Saints ſo earneſtly deſire God to beſtow on them? Is it not ignorance to deny perſeverance to be a gift, and that infuſed; and not to think, that perſeverance is nothing elſe, but faith it ſelfe perſevering to the end? But, is not faith the gift of God infuſed?Col. p. 502. Do not they themſelves confeſſe, that it is the meer gift of God?

But they cannot be ignorant, that Austin, in a book by it ſelfe, aſſerted the gift of perſeverance againſt the remainders of the Pelagians, to which book he gave the title, Of the good of perſeverance: the argument thereof is nothing elſe but the ſame; to wit, That perſeverance in faith to the end, is the gift of God, is to be ſought of God, and is given truly to all that are called and predeſtinate, according to the purpoſe of God. This is Auſtins opinion. Theſe men, throughout all their Conference, as appeares, can well enough endure the perſeverance of the Saints: but no waies that it ſhould proceed from predeſtination, as the effect from the cauſe; or, that it ſhould be held certaine, ſeeing all the engines of theſe five Articles are deviſed and directed, to overthrow the counſell of Gods diſcretive predeſtination: And, on the contrary, to erect the idoll of ſelf-power in us. But let us weigh the words of this fifth Article.

The fifth anſwereth the fourth: For, whereas the fourth, with the third, is very bountifull, in extolling of grace; but what it gave, in the laſt clauſe it took away: ſo this very carefully provides for the means and ſecurity of ſalvation in the faithfull, in the three former parts; for, it is quadripartite, as it ſeems: 1. That they have meanes ſufficient to reſiſt Satan and ſin, by the help of grace. 2. That Jeſus Chriſt in all tentations is preſent with them, and reacheth out his hands to them. 3. That he ſo confirmes them, that they cannot be ſeduced, or taken out of Chriſts hands by any deceit or violence of Satan. With ſuch large priviledges they have ſufficiently provided for perſeverance.

But, as before, ſo here, there is poyſon in the taile: for, what they granted in the adverſative appendix, they call it in queſtion: in their Conference they plainly take it away; yet, nor without buskin-phraſes, but ſuch, as bring in the ſame inconveniencies, which before they did: ſo that either they betray themſelves to be equivocating diſturbers, or entangle themſelves with contradictions; which thus appeare.

In the appendix or addition they ſay, But whether they, who by true faith are inſerted into Jeſus Chriſt, and therefore partakers of his quickning Spirit, may not forſake the beginning of their being in Christ, fall away from faith, loſe grace, is to be more exactly conſidered out of Scripture, before they can teach it with confidence; that is, they doubt whether it be true. But, if before they ſpeak the truth, they cannot doubt of this: For, if they, who by true faith are inſerted into Christ, have ſufficient ſtrength to obtaine the victory over ſin, Satan, &c. and Christ in all tentations is preſent with them, and reacheth out his hand, that they cannot be ſeduced or taken out of Christs hand, by any cunning or ſtrength of Satan; how, I pray, can it be doubted, but that ſuch, by reaſon of the helps given to them by Chriſt, and by reaſon of his aſſiſtance, and of his confirming and aiding of them in all tentations; but chiefly of defection, can never forſake the beginning of their being in Chriſt, can never fall away from faith, and can never be robbed of their grace? In queſtioning then that which before they aſſerted, and that, indeed, moſt truly, doe not they fight againſt themſelves?

They except, that their aſſertion is not categoricall, but conditionall, that Chriſt, by his Spirit, is preſent with them, that hee ſtretcheth out his hand to them, and confirmes them that are inſerted into him by true faith, if ſo be they are ready for the fight, and beg his help, nor be wanting in performance of their duty, &c. But that this condition is not placed or performed by many, and that therefore no conflict followes. But, I pray, what kind of God doe they feigne here, (whom ſecretly they exclude?) What kind of Chriſt? What kind of Spirit? To wit, ſuch an one, who, indeed, furniſheth thoſe who by true faith are engraffed into Chriſt, with the meanes of reſiſtible grace; but doth not fit them for the combate in their tentations, ſuffers them ſo to ſnort, that they ſeek not for his help, that they are wanting in the performance of their dutie; but Gods promiſes and aſſeverations doe teach far otherwiſe: for, albeit the condition of the combate, of prayers and vigilancie, which they require, be altogether neceſſary for perſeverance; yet, that this is not ſo much propoſed by the faithfull (which is all theſe men would have) as effected by the Spirit of God in the faithfull, is cleere by theſe and ſuch like teſtimonies:Deut. 30.6. Jer. 32.40. De bono perſev. c. 2. Ezech. 36.27. Iſa. 59.21. The Lord thy God ſhall circumciſe thine heart, and the heart of thy ſeed, that thou maist love the Lord thy God with all thine heart. I will put my feare in their hearts, that they ſhall not depart from mee. Which words Auſtin citing, for the good of perſeverance, thus explaines, So great ſhall my feare be, which I will put in their hearts, that they ſhall adhere to me continually. I will put my Spirit in the midſt of you, and I will make, that you ſhall walke in my precepts, and keep my judgements, and doe them. This ſhall be my covenant with them, ſaith the Lord: My Spirit, which is in thee, and my words, which I have put in thee, ſhall not depart from thy mouth. I will poure upon the houſe of David, and upon the inhabitants of Jeruſalem, Zach. 13.10. 1 Cor. 1.8. Phil. 1.6. 1 Pet. 1.5. the ſpirit of grace and ſupplication, and they ſhall look on mee whom they have pierced &c. God will ſtrengthen you even to the end. He that hath begun in you a good worke, will perfect it, untill the day of the Lord Jeſus, who, by the power of God, are kept by faith to ſalvation, &c. Either theſe are vaine promiſes, which God forbid, or the aſſumption is falſe, that the condition is not propoſed or performed by many, who are not engraffed into Chriſt by true faith.

Cavilling to the contrary will not availe, That theſe promiſes are not abſolute, but to be underſtood with a condition, to be performed by the faithfull: that being ſtrictly understood, they exclude the least offences of the Saints: that a condition is commanded, not promiſed, &c. which are vaine ſhifts: For, the promiſes ſpeak plainly concerning the very condition of faith, prayers, perſeverance in the faithfull to be wrought by the holy Ghoſt. Nor will it follow, that the working of perſeverance is not promiſed, becauſe it is commanded, and required of the faithfull: For, it is commanded alſo, that they feare God, that they walke in the commandements of God, &c. and yet God promiſeth, I will put my feare, &c. I will make them to walk in my precepts. Now, this is commanded, not becauſe they can, but becauſe they ſhould do what is required; and,De grat. & lib. arb. c. 16. For this cauſe (ſaith Auſtin) God commands ſome things, which we cannot doe, that we may know what to beg of him. Hearing then the command, they aske for that which is commanded, ſaying with Auſtin, Give me what thou commandeſt, and command what thou wilt. De d no perſev. c. 20. Which words of mine (ſaith he) Pelagius at Rome could not endure, when they were rehearſed by a certaine brother, a fellow Biſhop of mine, in his preſence, and in an angry way contradicting him, he had almoſt fallen foule with him that did repeat them: The orthodox men at this day are in the like condition with them; and yet theſe promiſes do not exclude the faillings of the Saints, whether their ſinnes be great or ſmall, but they lift up thoſe that are fallen from their fall: for theſe promiſes are ſometimes alſo directed to juſt men that fall;Pſal. 37.24. Pſal. 89.34. If the righteous fall, he ſhall not be bruiſed, becauſe the Lord ſupporteth him. If his ſons ſhall forſake my Law &c. I will viſit with the rod their tranſgreſsions, but my mercy I will not take from him.

If then this Article in the three former members is true and certaine, as it is moſt true and certaine, it cannot by the condition inſerted be excuſed from this manifeſt conflict, and contradiction of the adverſative addition, thus: All ingraffed into Chriſt by true faith, and therefore partakers of his quickning Spirit, are ſo confirmed by Chriſt, that by no deceit of Satan, or by any force can they be ſeduced, or taken out of Chriſts hand: this is true and certaine: and, All ingraffed into Chriſt by true faith are ſo confirmed, that they cannot be ſeduced nor taken from Chriſt: this is not true and certaine, but doubtfull and uncertaine, and more exactly to be weighed according to Scripture. This conflict againe is a manifeſt argument of an evill cauſe, and a bad conſcience; neither doe they elude the conflict, but tye the knot, while they ſay, That they queſtion not the doctrinall point of perſeverance, Coll. p. 401. but deſire onely to be further inſtructed: But they diſpute ſo through all their Conference of the perſeverance of the Saints, and they deſire to be inſtructed, that among their divers tergiverſations, they may prove the very ſame to be plainly falſe and impious, which in the former members of the Article they did aſſever to be true and certaine.

Furthermore, in the ſame Conference every-where, whether it be to avoid this conflict, or to draw envy upon orthodox men, ſophiſtically changing the ſubject of the Article, they write, that our orthodox Divines teach, That they who once beleeved, can never againe fall, Coll. p. 403, 404.353.354, 355.372. nor ſhall fall; but are perſwaded, that, let them ſin as often as they will, they can never loſe their faith, nor fall from grace, but inevitably ſhall perſevere, and ſhall be ſaved: And it is but only this opinion of perſeverance (as they ſay,) or manner of it, which they cal in queſtion,Coll. p. 353. or diſlike: For the refuting then, and overthrowing of which, the engines of ſeven Arguments are properly directed to overthrow the orthodox doctrine: pag. 356. 1. Becauſe of it ſelf it is repugnant to true piety and good works; pag. 359. or, becauſe the preaching of it is ſcandalous, pag. 360. and the beliefe of it licentious. 2. Becauſe it takes away the meanes of exhortations, pag. 361. promiſes, pag. 362. and threatnings, &c. 3. Becauſe it makes the warnings and caveats which the holy Ghoſt gives us againſt Satans trecheries ineffectuall. pag. 363. 4. Becauſe examples teſtifie, that many who have beleeved, have totally and finally fallen from the faith. 5. Becauſe many faithfull men are recorded to have fallen grievouſly, and that they have committed the workes of the fleſh, and hainous wickedneſſe, with which filthy deeds faith could not conſiſt. 6. Becauſe, this being granted, all baptiſed Infants, that are borne of faithfull Parents ſhould be ſaved. 7. Becauſe many faithfull men do ſo defile themſelves with wickedneſſe, that they are to be excommunicated, and are excommunicated by the Miniſters of the Church.

But truly, if this be all, and onely this, which they queſtion and oppoſe, they ſhew themſelves to be vaine wranglers; I will not ſay, raſh diſturbers of the Church and State, who make ſuch ſtirre about an opinion, which the orthodox, no leſſe then themſelves, would have, not onely to be examined according to Scripture; but alſo, as a ſcandalous doctrine, and manifeſtly falſe, they oppoſe it, reprove it, and judge it fitting to be thruſt out of the Church: or ſurely, they faſten a notable calumny upon orthodox men, fathering an opinion upon them, which they do no wayes acknowledge to be theirs. And therefore theſe ſeven engines of Arguments beate upon that falſe opinion onely, and no wayes hurt the orthodoxall Tenet, as is ſhewed in the Conference. Now the Calumnies appeare thus: Coll. p. 368. to. 398.

The firſt is in the Subject, who once beleeve: For the Orthodox do not affirme, that all ſuch perſevere, whereas, hypocrites alſo, and temporary beleevers, not perſeverers are ſaid equivocally to beleeve: but of theſe onely they ſpeake, who by true faith are inſerted into Chriſt,Coll. p. 341. and are partakers of his quickning ſpirit.

The other Calumny is in the firſt Attribute, That they can never, nor ever ſhall fall; for, both Scripture and experience teſtifie, and the Orthodox think and teach, that the Saints, or ſuch as are ingraffed into Chriſt, being they are men, and ſubject to humane infirmities, may not onely fall, but have oftentimes fallen through the infirmities of their fleſh, into ſmall and great ſins. The third is in the other Attribute, Let faithfull men ſin never ſo much, yet they may and ought to be perſwaded of their perſeverance; and this is that abſurd doctrine of the Saints perſeverance. But this is as fooliſh and plaine a piece of Sophiſtry or fallacy of the accident, as if they had ſaid, Becauſe ſound men may and ought to run and labour; ſo ſick men, who are in a Fever, or in a fit of the Gout, may and ſhould run and labour: but as ſickly diſpoſitions accidentally hinder the vitall actions of the body, ſo the infirmities of the fleſh accidentally hinder the ſpirituall operations of faith and of the Spirit.

The fourth Calumnie is in the third Attribute, The faithfull can never loſe their faith, nor fall from grace. This ſounds to them as an abſolute impoſſibility; but the Orthodox uſe a limitation thus; The faithfull cannot fall, if you looke upon Gods gracious promiſes: for, the holy Ghoſt is a faithfull keeper, and the counſell of God, concerning the ſalvation of ſuch as are predeſtinated is unchangeable; and that out of the mouth of our Saviour, Mat. 24.24. John 10.28. But if we looke upon the treacheries and ſtrength of Satan, and the infirmities of the faithfull, when they are left to themſelves, then they are too part, and that every moment to be ſupplanted by Satan and their owne fleſh:Coll. p. 36. and they openly profeſſe, that in that reſpect they may fall away and periſh.

The fifth is in the ſame Attribute; To loſe faith, to fall from grace: which theſe men underſtand abſolutely; but the Orthodox underſtand a limitation; That they cannot loſe faith, nor fall from grace altogether or totally; to wit ſo, as to become of faithfull men Infidels, and enemies to God, as they that ſin before regeneration: which is falſe, both by teſtimonie of Scripture and experience.

The ſixth is in the fourth Attribute, But ſhall perſevere inevitably. They think that we meane any ſort of men, even ſuch as are carnally ſecure, as if they ſhould perſevere, nill they will they: which is farre from the minde and candor of orthodox Divines. And ſo, having unfolded their buskins, and removed the calumnies, that the orthodoxall doctrine, concerning the perſeverance of the Saints in faith, is true and ſound, is ſhewed by ten Arguments, taken out of the Scripture in the Conference.

1. Becauſe God in his word hath promiſed to the faithfull in Chriſt,Coll. p. 147. a totall and finall perſeverance, Jer. 32.40. Pſal. 125.1. John 10.28. &c. Therefore he performes it, becauſe he cannot lye. This is Auſtines firſt Argument for the good of perſeverance.De bono perſev. c. 2. Coll. p. 343. 2. Becauſe the Apoſtles witneſſe, that God doth, and will faithfully performe his promiſes, concerning their preſervation in the faith. 1 Cor. 1.8. & 10.13. Phil. 1.6. 1 Theſ. 5.23. &c. 3. Becauſe, out of the Apoſtles doctrine,Coll. p. 344. Lib. 3. De juſtif. c. 12. Rom. 8.30. the perſeverance of thoſe that are called according to Gods Decree, is the proper effect of predeſtination; ſo that Bellarmine himſelf, a great Patron of indifferent or reſiſtible grace, doth plainly confeſſe, That perſeverance is the moſt proper effect of predeſtination, ſo that without perſeverance, predeſtination cannot be fulfilled. 4. Becauſe Chriſt prayed,Coll. p. 344. and doth pray for the perſeverance not of Peter alone, but of all who were to beleeve by the Apoſtles preaching; but the Father alwayes heares the Son, Luke 22.32. Joh. 17.20. John 11.42. &c. 5. Becauſe they that are ingraffed into Chriſt by true faith,Coll. p. 344. pray inceſſantly for their owne perſeverance; but whatſoever they aske of God by faith, they obtaine it. And this was Auſtines ſecond Argument, for the good of perſeverance. 6. Becauſe they that are ingraffed by faith into Chriſt truly,Coll. p. 345. are by the power of God faithfully preſerved in faith perſevering to the end,Coll. p. 345. 1 Pet. 1.5. 7. Becauſe they that are by true faith ingraffed into Chriſt, have their ſalvation ſealed in their hearts by the earneſt of the holy Ghoſt, and conſequently, their faith and perſeverance are ſealed too,Coll. p. 346. 2 Cor. 1.21. Epheſ. 1.13. &c. 8. Becauſe true beleevers are like a tree that doth not wither, the wiſe man that built upon the rock, the ſeed caſt into the good ground, &c. according to Scripture.Coll. p. 346. 9. Becauſe true beleevers are diſtinguiſhed from temporary back-ſliders by reaſon the faith of thoſe is rooted in their hearts, but the faith of theſe hath no roote. 10. Becauſe the Scripture expreſly confirmes,Coll. p. 347. that the true beleevers can or ſhall never utterly fall away. Rom. 6.2, 8, 9, 10, 11. 1 Joh 3.9. 1 Joh. 5.4.

Againſt theſe points, all that with much verboſity are handled by the Noveliſts in the Conference, from page 414. to page 459. come to this one point of the condition required in the faithfull, which exception wee have already ſhewed both to be weake, and alſo to be overthrowne by the promiſes themſelves; now all are reduced to this one ſolid and unanſwerable demonſtration, from the poſition of ſufficient cauſes, to the poſition of the effect, thus:

To whom God hath promiſed to give certainly perſeverance in faith, and who are kept by the power of God in faith to the end, and for whoſe perſeverance Chriſt hath prayed, and doth pray; and who pray themſelves inceſſantly for the ſame; and whoſe perſeverance is grounded in Gods eternall predeſtination: their perſeverance in true faith unto the end is not doubtfull, but ſure, according to the Scripture: All ingraffed into Chriſt by true faith are ſuch, to whom God hath promiſed to give perſeverance, Jer. 32.40. Pſal. 25.1. &c. and who by the power of God are preſerved by faith unto ſalvation, 1 Pet. 1.5. and for whoſe perſeverance Chriſt did and doth pray, John 17.20. Rom. 8.34. and who daylie in the Lords Prayer call upon God for the ſame: whoſe perſeverance at length is founded in Gods eternall predeſtination, Mat. 24.24. Rom. 8.30. Epheſ. 1.11, 14. 1 Theſ. 2.13, 14. &c. Therefore the perſeverance of all thoſe who are inſerted by true faith into Chriſt, is not doubtfull, but certaine, according to Scripture.

No leſſe firme a demonſtration doth the proximate cauſe yeeld which begets true faith, alwayes remaining in the Elect, out of two ſayings in Scripture joyned together, 1 Pet. 1.23. You are renewed not of mortall ſeed, but of immortall, by the word of God which abideth foe ever: And, 1 John 3.9. He that is borne of God ſinneth not, becauſe the ſeed of God remaineth in him: nor can he ſin, becauſe he is borne of God. Hence we reaſon thus:

They who are borne of the immortall ſeed of Gods word, and in whom this immortall ſeed (notwithſtanding their infirmities) doth remaine, in them alſo faith abides; nor doth it finally faile, and conſequently perſeverance, which is faith it ſelfe not failing, but remaining and perſevering: the reaſon of this, is the individuall knitting of the cauſe and the effect, becauſe the immortall ſeed of Gods word remaineth not (in whom it doth remaine) but by faith: All that are ingraffed into Chriſt by true faith, are borne againe of the immortall ſeed of Gods word, as Peter the Apoſtle witneſſeth; and in them abideth this immortall ſeed (not withſtanding their infirmities) witneſſe John the Apoſtle: In all then that are by true faith ingraffed into Chriſt, faith remaines, neither doth it ever utterly faile, and conſequently perſeverance, &c.

What need many words; If the perſeverance of the Saints be doubtfull, then is it not given certainly by God to all them that aske it daylie, praying with all their heart, Hallowed by thy Name, thy Kingdome come, thy will be done on earth, as it is in heaven: Leade us not into tentation, Cyp. de Orat. Aug. de bono perſev. c. 2.3.6. but deliver us from evill, &c. In which Petitions, Cyprian and Auſtine learnedly and religiouſly teach, that perſeverance is begged of God: then 2. this promiſe of God, beſides others, will be vaine, Heare, O houſe of Jacob, who have beene carried by me from the wombe, even to your old age I am with you, and till you be hairy I will carry you: Iſaiah 46.3. Phil. 1.6. I have made, I will beare, I will alſo carry, and will deliver. 3. In vaine will the Apoſtles moſt hearty perſwaſion, confidence and promiſe be, I am perſwaded that he who hath begun a good worke in you will perfect it, Rom. 8.33. 1 Cor. 1.8. untill the day of Jeſus Chriſt. For I am perſwaded, that neither life nor death, &c. can ſeparate us from the love of God in Chriſt Jeſus. God will confirme you to the end unblamable, untill the day of our Lord Jeſus Chriſt. 4. In vaine will be the prayer and confidence of the Saints, praying with David, O God, forſake me not in mine old age, and when my head groweth gray. Thou haſt ſhewed me many and great afflictions, but thou haſt returned and quickned me. 5. Juſtifying faith will be in vain, or the aſſurance of the remiſſion of ſins for the time preſent: for, he that doubteth of Gods promiſe for the time to come, feignes that he beleeves the promiſe of the time preſent;Iſai. 46.3. Iſai. 43.25. for, theſe are conjoyned, I did beare you, I will beare you till your old age. I, I am he who blot out thine iniquities, &c. and will not remember thy ſins any more. 6. In vaine, finally, is the faith of eternall life and ſalvation: becauſe, he that doubts of his perſeverance in faith, without which life eternall is not obtained, how can he be confident of life eternall? for, he that doubts if he ſhall live till the morrow, how can he be aſſured he ſhall live eternally? ſo, inſtead of faith, a fallacious opinion ſhall take place; in mens conſciences, heſitation, doubting, feare, anxiety, undermining and overthrowing all Chriſtian comfort and confidence, will domineere. Theſe are the fruits which the deniall of perſeverance will bring forth; all which are falſe, impious, blaſphemous; againſt which the perſeverance of the Saints ſtands as a ſtrong bulwarke.

Now, the cavill about the condition annexed to the promiſes, doth nothing hinder our Arguments, as was ſhewed. Neither is the perſeverance of the Saints prejudiced by that calumny of ſcandalous preaching, and licentious beliefe of perſeverance. For, otherwiſe the Apoſtles preaching of this doctrine had beene ſcandalous, and the Churches beleeving thereof at that time had beene licentious.De bono perſev. c. 18. I (ſaith Auſtine) will not exaggerate this matter with my words, but will rather leave it to them to conſider, that they may ſee what this is which they have perſwaded themſelves, to wit, that the preaching of perſeverance doth rather wrong the hearers by deſperation, then helpe them by exhortation: for, this were as much as if you would ſay, that then man deſpaires of his owne ſalvation, when he hath learned to put his truſt, not in himſelfe, but in God. Neither doth the Paralogiſme non cauſae, concerning the neglect or nullifying of the meanes, and fore-warnings, &c. hinder us; for, by theſe ſame meanes the holy Ghoſt doth worke and ſupport the certainty of perſeverance in the hearts of the Saints, nor are we moved with the examples of hypocrites and Apoſtates in their fourth Engine, of whom alſo the five marginals of the Article ſpeake. For, theſe men had nothing common with the true faithfull, but the bare name onely of faith, of all which it is therefore ſaid,1 Joh. 2.1. They went out from us, becauſe they were not of us; for, if they had beene of us, they had remained with us, but that is might be knowne they were not of us, therefore they went out. See Auſtine, De bono perſeverantiae, c. 8. The great and grievous falls of Moſes, Aaron, David, Salomon, Peter, Judas, and of others, trouble not us; for, if they did any thing prejudice perſeverance, it was in the totality, not in the finality thereof: for, it may be eaſily proved, that all thoſe, whom the enemies of perſeverance do object, either were not true beleevers, but hypocrites; or repented in the end. But neither can their totall perſeverance be overthrowne from hence, except withall Gods promiſes be overthrowne too, which is impoſſible ſhould be overthrowne by the exception of a pretended condition.

But the failings of the Saints (that I may ſpeake this by the way) muſt not too peeviſhly be canvaſed by thoſe who will be accounted among the number of Saints: but prudently, according to the rule of Charity, are to be deplored, 〈 in non-Latin alphabet 〉 . rather then cenſured; conſidering, God is a Father, who is to judge his owne ſons when they offend; and the Saints are his children, who are to give an account of their actions to their Father.

Oftentimes, in a family, the ſon and the ſervant commit the ſame offence, and the ſon offends more hainouſly then the ſervant; yet an earthly father thruſts the ſervant out of doores, whereas, he will not diſ-inherit the ſon, but chaſtiſe him onely for his good: therefore, the offence of a Son, committed in the folly of his youth, as it doth not induce him to hate his father, ſo it doth not extinguiſh the fathers affection to his ſon. David trecherouſly killed Ʋriah, Joab, Amaſa: Peter three times perfidiouſly denied his Maſter, Judas once betrayed him; put aſide the event, and Peters ſin will ſeeme greater then that of Judas; yet Chriſt looked with pity upon him, not upon this. Now let our Cenſors come and prove, that Peter utterly loſt that faith for which Chriſt prayed that it might not faile.

Now for their faults: As in ſharpe diſeaſes mans life is endangered, till the Phyſicians helpe come, yet it is not preſently extinguiſhed; even ſo, in great ſinnes the Saints faith is ſhaken and weakened, but it is not therefore preſently loſt or dead, becauſe the heavenly Phyſician, by his unſpeakeable grace, ſuſtaines in their hearts that immortall ſeed of God from which their faith proceeds, and ſupports them with his hand, that, when they fall, they may not be bruiſed, 1 John 3.9. Pſal. 37.24. This doctrine humane equity, not to ſpeake of Chriſtian charity, cannot upon any pretence ſubvert.

Laſtly, the two laſt fooliſh Paralogiſmes do not hurt the Saints perſeverance, if they be even ſcholaſtically examined; for, though both of them ſhould directly conclude, (as they ought to do) the contradictory to perſeverance, to wit, That ſome truly and actually beleeving and regenerate, do loſe their faith and ſpirit of regeneration; they muſt neceſſarily conclude (leſt either of the Premiſſes be falſe) out of pure particulars; and the firſt of them thus: Some baptiſed children of faithfull parents, do utterly loſe faith, and the Spirit of regeneration; the reaſon is, becauſe otherwiſe all, without exception, ſhould be ſaved: which to them ſeemes an abſurdity, but by us is to be wiſhed in charity. But ſome baptiſed children of faithfull parents do truly and actually beleeve and are regenerated; Therefore ſome, truly and actually beleeving and regenerate, do utterly loſe faith and the Spirit of regeneration: but the latter concludes thus, Some excommunicate for their wickedneſſe, doe utterly loſe their faith: Some excommunicate for their wickedneſſe, are truly faithfull and regenerate; Ergo, Some truly faithfull and regenerate do utterly loſe their faith, or elſe of neceſſity, (ſeeing theſe are childiſh & fooliſh) that the conſequences may be mended, the former Paralogiſme moſt aſſume the Minor univerſally falſe, and the latter muſt ſuppoſe the Major univerſally falſe alſo: ſo that the former muſt be thus made in Diſamis (otherwiſe they cannot conclude, except they had rather have a Major univerſally falſe;) Some baptiſed children of faithfull parents, utterly loſe their faith and regeneration; All the baptiſed children of faithfull parents, truly and actually beleeve and are regenerate; Therefore, ſame truly and actually beleeving and regenerate, utterly loſe their faith and regeneration. Here the Remonſtrants themſelves cannot deny, but that the univerſall Aſſumption is falſe, except they underſtand it ſacramentally; and ſo againe, the conſequence ſhould be faulty. For, Auſtines doctrine (which the orthodox Churches follow) is this, As in Iſaac, who was circumciſed the eighth day, the ſigne of the righteouſneſſe of faith went before; and becauſe he imitated his fathers faith, there followed in him, as he grew in yeares, the righteouſneſſe it ſelfe, the ſeale whereof went before in the Infant: even ſo, in baptiſed Infants, the Sacrament of regeneration goeth before, and if they have Chriſtian piety, converſion followes after; the myſtery whereof goeth before in the body. Neither doe the words of the Catechiſme, page 74. any thing availe to the proofe of the Aſſumption univerſally falſe.

The latter from an univerſall Major in Datiſi, or a Minor converted in Darii, (otherwiſe they cannot conclude) will be thus, All excommunicated for wickedneſſe, do utterly loſe true faith, and the holy Ghoſt: Some excommunicate for their wickedneſſe are truly faithfull and regenerate; Ergo, Some truly faithfull and regenerate, do utterly loſe faith and the holy Ghoſt. That here the Major is univerſally falſe, was rightly anſwered by the Orthodox in the Conference, and not refuted by the others: For, they may be excluded out of the Church and kingdome of Chriſt, who never were truly in the ſtate of grace, but were alwayes hypocrites, being deſtitute of true faith, and Gods Spirit. And ſo we have demonſtrated, that the orthodox truth, concerning the perſeverance of the Saints in faith, doth ſubſiſt altogether unhurt by their Engines; and let theſe ſuffice concerning the fifth Article.

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