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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, Expo
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.
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 preſu
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 pre
It is a caſe lamentable, deſerving the bowels of all Chriſtian pity and comSab. Enncad. 10. lib. 9.O Lord,
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 A
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 proThou art no Prophet;
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 clea
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 horriShall not I viſit for theſe things, ſaith the Lord? Or ſhall not my ſoul be avenged on ſuch a Nation as this?
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 ſubmiſsi
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.
Out of the mouthes of babes and ſucklings haſt thou ordained ſtrength.
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 himmilk of the Word, whereby we are nouriſhed and ſuckled to eternall life. This is that ſpirituPhariſees 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;
Mollerus upon the 8. Pſal. v. 2. A deſcription of the kingfoundeth 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 miniſte
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 mem
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 Spi
In this buſineſſe of maine importance, God uſeth our infancy to illuſtThe 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 doOne thing is neceſsary. The knowledge of this wiſdom (ſaith he) is eternall life. This David comTeach 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
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.
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, conEſay 8.20. to the Law and the Teſtimony. And there muſt be added an expoſi
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 reverRom. 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.
viz.
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.
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 merEccleſ. 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,Rom. 12.3. To think ſoberly of our ſelves, according as God hath dealt to every man the meaſure of faith. But all
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 perFor we ſhall be cloathed upon with that, if ſo be we are not found naked: This is the nature of true converſion,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.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,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 Nur
Horat. Quo ſe
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:
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 underIf thou doeſt well,
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.
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
Becauſe theſe teſtimonies are to be preferred before all other, I dThen 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,To him that hath, (i.) to him that deſiſhall be given. If we doe contrariwiſe, then will folfrom him that hath not ſhall be taken that which he hath.
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 hoI 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,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, endeaunleſs 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.
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 agree
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,
Seeing therefore Religion is to be taught in the Schooles, as unto chilRepent, 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,
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 doctrine of the Church, is the entire and uncorrupt doctrine of the Law and Goſpel, touching the true God,
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 unFly Idols. Come out from amongſt them, and ſeparate your ſelves. If there come any unto you, and bring not THIS DOCTRINE,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, 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,What concord hath Christ with Belial?
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.
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: Purity of doctrine.
The right uſe of the Sacraments.
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 patro
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 compriSo 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 Goſwhat God promiſeth, and what hee doth unto us; to wit, his fawhat 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 conthe Law is our Schoolmaſter unto Chriſt,
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 reIn the manner of their revealing; becauſe the Law is knowne by nature, the Goſpel is revealed from above.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.
THE differences betweene the doctrine of Gods Church, and other Religions,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.The doctrine of the Church alone hath divine teſtimonies, firme and infallible, ſuch as quiet conIn 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 fraThe 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, Anabathe 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 creThey diſagree in their principles: For Philoſophy in her principles, is meerly naturall, foundThey 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 proLogick, Phyſick, and the Mathematickes▪
all which are not delivered in Church doctrine, but have their proper neThey 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 miPhiloſophy, 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;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;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 preeither 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 Epimortality of the ſoule, and ſuch like: or elſe they are indeed Philoſophicall opinions, but unfitly applyed to Divinity.
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 preThat we hazzard not, nor endanger our ſalvation, which might happen, if erroneouſly we ſhould imbrace for true Religion any SchiſThat 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 imThe juſt man ſhall live by HIS faith. Now theſe Epicures are not worthy the anſwering:whatſoever faith every man frameth unto himſelfe, but the true Catholike faith, parany 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.
GOD in the very creation of the world put this bridle in the mouth of all reaſoHearken, 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 therewhence it may appeare unto us,
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.
I receive not the record of man: ſignifying thereby,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,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.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,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 cre
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.
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 be
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,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:
To conclude, neither is that which they aſſume alwayes true, That the authority
of the ancienter witneſſe is greater then of the younger:
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 cer
There is alledged alſo to this purpoſe a place,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:
Furthermore, they alledge a ſentence of Auſtine out of his book entituled,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 AuWhom 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 doThou 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 him
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 oFor many of the Samaritans are ſaid to have beleeved in Chriſt,
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 beginſalvation 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,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 eviThough 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,
But left any man may thinke, that by any arguments, which even reaſon by a na
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 appro
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 conſci
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 confe
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,
the dividing of the ſea and rivers, the making of the barren fruitfull, and ſuch like; which mi
For albeit mention is made alſo of ſome miracles of the Heathen,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 miraThoſe miracles which are vaunted of by the enemies of the Church, are ſuch as without changing courſe and order of nature,
may be done by the ſleights and jugglings of men or Divels: and ſeem therefore to others to be miracles, bethey have this as their chiefe end, that they confirme Idols, ſuperſtitions,
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 maniraiſing
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,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,
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.
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.
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 di
The hatred of Satan and his inſtruments exerciſed againſt this doctrine: For cerTruth hatcheth hatred; and,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.
If ye were of the world, the world would love her owne.
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 pro
The puniſhments of the enemies. For without doubt, that Religion is allowed and advanced by God, whoſe adverſaries God puniſheth for oppugning and withTo the ſame purpoſe have I ſtirred thee up, that I might ſhew my power in thee,
and that my Name might be declared throughout all the earth.
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 affect
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,
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 holy Ghoſt, by whoſe in ſpiration the Scriptures were writwe 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 ScriThat it was delivered by divine inſpiration to the holy men of God.
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 ſenThat 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 ScriYou 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,
if any man ſhall adde unto th
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,
whether theſe things were ſo.
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 accounFaith cometh by hearing, hearing by the word of God, &c.
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,
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.
Knowing that thou haſt knowne the holy Scriptures from a child,
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.
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 ApoThat 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.ancient Church with great conſent ſubmit it ſelfe unto the rule of the ſacred Scriptures, whoſe auThat 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.
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,
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 adthat 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,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 Religi
They alledge, That many things were delivered by word of mouth,
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,
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 con
To theſe they adde the examples of the Church,
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.
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.
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,
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
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.
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,I will put my law in their inward parts,
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.
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 confir
Further,that the Church cannot erre: and that thereIf 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.
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,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 noa wicked multitude, which openly maintaineth doctrine conTo 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,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 foundaIf any man build upon this foundation, gold, ſilver, &c. And, If ye be otherwiſe minded,
God ſhal reveal even the ſame unto you. Laſt of all, There is given unto every man grace,
according to the meaſure of the gift of Chriſt. And, The Spirit diſtributeth to every man ſeverally as hee will.
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 mothe 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,
is a lanterne unto my feet, and a light unto my paths. Likewiſe,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,
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.
Neceſſarily in thoſe things which belong to the Miniſtry: freely in traditions. Mat. 23.2.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 aThe 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 examGod 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 noWee muſt obey him for conſcience ſake. But of things indifferent in the Church;Let no man condemne you in me at or drink, or in reſpect of a holy day. Likewiſe,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,
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, comIn 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.
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,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,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,
and God offended. But as God commandeth ſome orarbitrary for the Church to appoint, as may be moſt commodious for it, what order ſhall be in every place, and at every time obſerved: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 wanton
Theſe men find fault alſo with the obſcurity of the holy Scripture,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
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.
that hee writeth to give the ſimple ſharpneſſe of wit; and to the child,
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,
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
Now if they reply againe,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,
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,
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;that ſome places of Scripture are more dark and difficult than others: But, 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.
That the interpretation of Scripture is neceſſary in the Church; not for that, without this, to come to the knowledge of heainterpretation of Scripture be neceſſary,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 EpiNot 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 experi
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,
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, whereWe 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 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,
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 acknow
To conſider and reſpect the analogy of faith, that is, to reTo 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 eiHee 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 mainover-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.
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 maniWe 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:
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.
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.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,
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.
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
And to this deciding of all controverHee 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 quarrelReject him that is an hereticke after once or twice admonition,
knowing that he that is ſuch, is perverted, and ſinneth, being damned of his owne ſelfe.
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 gaineAske, and it ſhall be given you: ſeeke, and ye ſhall finde: knock, and it ſhall be opened unto you.
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.
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 exaof 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,
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 opiThat the Grammaticall and Literall meaning of the Scripture is pernicious, except all be transformed into allegories. But a manifold Paralogiſme in this arLetter.
Letter and the Spirit ſignithe Letter by the Apoſtle: and the Spirit ſignifieth, 1. The holy Ghoſt himſelfe:
Spirit.
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,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:
Circumciſion of the heart in the Spirit: Walk in newneſſe of Spirit,
and not in the oldneſſe of the Letter; that is, in true holineſſe: ſuch as is begun by the Spi
Wherefore firſt, as the doctrine by the fault of men, and not of it ſelfe,
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,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.We are unto God the ſweet ſavour of Chriſt in them that are ſaved, and in them which periſh, &c.
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,Letter, but the Spirit: that is, that he would forcibly move our hearts by it, and turne them to him.that the Spirit quickneth; that calleth us not away from the Scripture to other opinions or revelations: For that Spirit quickSpirit which leadeth men away
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.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 Apo
THere is a threefold order, or there are three parts of the ſtudy of Divinity: The firſt is a Catecheticall inſtitution,
Catechiſme. This part is neceſſary for all men, becauſe both the learned and unlearned ought to know the foundation of Religion.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.
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 conceiThat 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 underIt 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 knowIt 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.
is the reading and diligent meditation of the Scripture, or holy Writ. And this is the higheſt degree of the ſtudy of DiviniCatechiſme 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 Prefaces touching CATECHISME, are theſe five which follow:
What Catechiſing, or Catechiſme is.
Whether it hath bin alwaies practiſed, and of the originall thereof in the Church.
What are the chiefe points thereof.
The reaſons why it is neceſſary.
What is the ſcope and end thereof.
Catechiſme.
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 proto 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 geneCatechiſme is a briefe and plaine expoſition, and a rehearſall of Chriſtian doctrine,
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.
Catechumeni in the Primitive Church were, and how many ſorts of them. 1 Ancient ConCatechumeni 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 beCatechumene was Auguſtine, when of a Manichee hee became a Chriſtian;Catechumene, wrote many bookes before hee was baptiſed of Ambroſe.Catechumene was Ambroſe when hee was choa Novice or Catechumene to be choſen Biſhop: For the Neophiti or Novices were thoſe Catechumeni, who as yet were not,New-plants, that is to ſay, New-beginners and Punies of the Church. Other Catechumeni there were little impes borne in the Church,
the children of Chriſtians. Theſe eft ſoones after their birth, as being members of the Church were bapCatechumeni, ſo that it was lawCatechumeni you may ſee more in Euſebius tenth book of EccleſiaſtiCatechists, who taught the Catechiſme, and were the inſtructers of the Catechumeni.
AS of the whole miniſtery of the myſteries of Chriſtianity, ſo muſt we conI will be thy God, and the God of thy ſeed: he hath inſtituted and appointed that both of them, after the extenchildren, 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 hiin the Old Teſtament children were taught the chiefe points of the doctrine of the Prophets; whetheThou 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 po
In the New Teſtament wee reade how Chriſt commanded little children to be brought unto him,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,learned the Scriptures of a childe. A farther and more direct proofe hereof we have in the Epiſtle to the Hebrewes,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.Our forme of catechiſing.
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.
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 ceremoConfirmation. Thus far of the originall and perpetuall practice of catechiſing in the Church.
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 remilke, and weak meats chewed for chilſubject, 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 maniThe 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 appurtenanas 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.
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 deſcriSacraments, 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,
THe diligent exerciſe of Catechiſing is neceſſary in the Church,Becauſe of the commandement of God; Ye ſhall teach them your children.
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. 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 reThis 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?
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 barthe heart of man is evill and perverſe from his youth:
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.
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, SerBecauſe 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 unprofitaBecauſe it is neceſſary, that the rude and younger ſort be ſevered from Schiſmatickes, and from the profane Heathen; which diCatechiſme 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 inmany 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,
THE ſcope of Catechiſme-doctrine is, our comfort, and ſalvation. Salvation confruition 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; where
Anſw. That both in ſoule and body, whether I live or dye,
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,
What it is.
Of how many parts it conſiſteth.
Why this comfort alone is ſound and good.
Why it is neceſſary.
How many things are neceſſary for the attaining thereto.
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
the principall and ſoveraign good that can be a ſufficient ſalve and remedy thereof. Touching which principall good,
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: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?
ſhall tribulation? or anguiſh? &c.
SIx parts there are of this comfort: Our reconcilement to God by Chriſt, ſo that we are no longer enemies,The maner of our reconcilement, even by the bloud of Chriſt: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,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 heaThe turning of all our evils into good.
All things worke together for the beſt unto them that love God.
Our full perſwaſion and aſſurance of all theſe good gifts and graces, and of life eternall.
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:
Of the effects of true faith, which we perceive to be in us: ſuch as
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.
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,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 aſ
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,
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.
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.
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.
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.
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.
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.
Thy faith is weake, and thy converſation or repentance imperfect. Anſw. True: But yet it is entire and unfeigned. And I know,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 exTherefore Chriſt with all his benefits appertaineth unto me.
BY that which hath been ſpoken it appeareth, that this comfort is very neceſſaFor our ſalvation, that we faint not, nor deſpaire in temptation, and wreſtling of conſcience. 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.
THis is reſolved in the Catechiſme queſtion here immediately following.
Anſw. Three:
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.
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;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 knockTo 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:
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 car
The knowledge of our delivery is neceſſary for our comfort: 1. That wee fall not into deſperation:
That wee may thereby be touched with a
deſire thereof. For a good thing not known is not deſired: according to that,There is no coveting after an unknowne thing. If then we know not the benefit of our deliThat it may comfort us:
Leſt through the ignorance thereof, we our ſelves ſhould imagine,
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,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 orThankefulneſſe. 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 pro
The knowledge of our thankefulneſſe is neceſſary for our comfort: 1. Becauſe God exhibiteth this delivery only to the thankefull.
his worſhip, and their gratefulneſſe towards him: For thankfulFor 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,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,That by our thankefulneſſe our faith and comfort may be confirmed,
in generall out of the Goſpel,in generall knowne out of the Goſpel: in ſpeciall out of the Law.in ſpeciall out of the Law, beThat 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.
Anſw. Out of the Law of God.
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.
miſery.
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,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.
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.
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 Com
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 ac
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 beAntitheſis, or oppoſition of the true God againſt falſe gods.
With all thy heart. By the Heart in this place is underſtood all the affections, incliour 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 underSo 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 perwe 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.
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:
Becauſe the object, which it immediately reſpecteth and conſidereth, is the greateſt object,
Why it is called the greateſt ComBecauſe it is the end whereunto all the other Commandements are directed. For our whole obedience hath this onely end, that we ſhew our love toBecauſe 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, beLove 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,
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.the ſecond Commandement.
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.
like unto the firſt.Is like unto this. It is called like unto the firſt in three reſpects: 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: In reſpect of the puniſhment, which is eternall, becauſe God doth inIn reſpect of the coherence, beunlike.
unlike to the firſt: In reſpect of the immediate object, which in the firſt Table is God; in the ſecond, our neighbour: 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. 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,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,
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 be
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 apwhich was the chiefe Commandement, not, which was the chiefe promiſe in the Law.
Anſw. No truly:
By a comparing of our ſelves to the Law:
By an applying of the curſe of the Law unto our ſelves. The examining of our ſelves after the Law,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 corrupThe 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 propoI 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,
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 diſcloThe 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.
Anſw. Not ſo. But rather he made him good,
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: That the cauſe and fountain of our miſery being diſcovered, it might not be imputed unto God:
That the greatneſſe of our miſery might the more appeare. For look how much more open and eminent our originall excel
The ſpeciall points touching mans Creation are,
What manner of creature man was made by GOD.
To what end man was made by GOD.
whole place it ſelfe is; namely, 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.
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.
That we further acknowledge our thankefulneſſe for benefits heretofore received, and our unworthineſſe of receiving any heretofore.
That wee may the more earneſtly thirſt after the recovery of the dignity and happineſſe wee have loſt, and ſeeke it in Chriſt.
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 boHis 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 puHis 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,
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. 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.
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. 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,
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 bethe 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,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 AnThe 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.
The felicity and bleſſedneſſe of man, which is the fruiThe 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. Where
which he rethis 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,
in reſpect of the intent and purpoſe of the Creator.
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 needThe 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 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
end for which wee were created, with the aberration and
The chiefe Queſtions hereof are,
What is the Image of God in man.
How farre forth it is loſt, and how farre it remaineth.
How it is repaired in man.
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:
The ſoule it ſelfe, together with the faculties thereof, indued with reaſon and will.
All our naturall notions and knowledge of God, his will, and his works; that is to ſay, perfect wiſedome in the ſoule.
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.
Felicity, bleſſedneſſe, and glory linked with perfect joy in God, and abundance of all good things, free from all miſery and corruption.
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,Righteouſneſſe and Holineſſe as the chiefe parts of this Image; yet doth he not exwiſdome and knowledge: for no man can worſhip God unperfect bleſſedneſſe and glory; for this, accord
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 unqualities themſelves. Perfect wiſdome and righteouſneſſe is in God alone, Man was perfect but in a certaine degree and mea 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 unperfection; & in this ſenſe
the image of God,
made after the image of God.
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.
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.In reſpect of his humane nature, whereby he is the image of God, created indeed, yet by many degrees, and in number of gifts,
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 himPhilip, he that hath ſeen me hath ſeen my Father.
the image of God, as well in reſpect of the Son and the holy Ghoſt, as of the Father, whereLet 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.
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,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 divihis body, which hath an affinity not with the dithe 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, ſee
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,
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.
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 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. 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. Some prints and ſteps of morall vertues, and ſome petty abilities concerning outward diſcipline, and behaviour.
The fruition of many temporall good things.
A kind of dominion over the creature: For this is not wholly loſt, but many are ſubThat 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, The true, perfect, and ſaving knowledge of God, and his will.
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. 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,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. The right and intereſt of uſing thoſe creatures, which God granted to his children, not to his enemies.
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.
theſe workes are not pleaſing unto God, 2 They have not Gods glory pro
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;
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 obſerwho is the author, and what the order and manner of this repairing.
Anſw. From the fall and diſobedience of our firſt Parents, Adam and Eve.
on the fall and firſt ſin of man; whence the coron ſin in generall, and eſpecially on Originall ſinne.
Concerning the fall and firſt ſinne we are to conſider and know,
What and what manner of ſinne it was.
What are the cauſes thereof.
What are the effects.
Why God permitted it.
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.
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;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;Behold, the man is become as one of us, to know good and evil:
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:
But God knoweth that when ye ſhall eate thereof,
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.Stubbornneſſe and diſobedience towards God; becauſe a
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.
Ʋnnaturalneſſe and neglect of love towards his poſterity: becauſe (miſerable and wretched man!) he thought not with
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 manYet at the leaſt hee ſhould have ſpared mans poſterity, becauſe himſelfe hath ſaid;
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.
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. FleſhWhoſoever 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 followWhoſoever 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 dehe 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
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.
THE effects of mans firſt ſinne are:Guiltineſſe of death, and a privation and deſtruction of Gods Image in our first Parents.
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.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.
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.
GOD could have kept man from falling if hee would,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.
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,
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. 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.
The ſpeciall queſtions of ſin in generall are theſe:
Whether ſin be, or whence it appeareth to be in the world, and in us.
What ſin is.
How many kinds of ſins there are.
Whence ſin is, & what be the cauſes therof.
What be the effects of ſin.
THat ſin is not only in the world, but in us alſo, we are divers waies convinBy 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 the Law of God ſin is fully knowne, as before in the third and fifth Queſtions of the CateBy 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, 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,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,That we may thence exerciſe our ſelves continually in humiliation and repentance:
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 experithe motions of the holy Spirit; and live alſo in miſery, no leſſe ſubject to death and diſeaſes then oWhere there is no ſin, there is no death.
But it is demanded,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;what, or how manifold ſinne is, what ſinne deſerveth, &c. which is the proonely 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 arwhereas 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: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.
SIn is a tranſgreſsion of the law, or, whatſoever is repugnant to the law, that is a defect,
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 ▪
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 comformality, or two-fold nature of ſinne;
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 everdefects: In the underſtanding, ignoIn 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.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 a
That theſe defects and corrupt inclinations are ſins, and condemned by God, is proved,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.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.
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.
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.
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. ObPuniſhments 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.
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.
ORiginall ſinne is the guilt of all mankind,
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,
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:The guilt of eternall damnation for the ſinne of our firſt Parents.
The corruption of mans whole nature after the fall. Of both theſe Paul ſaith, By one man ſinne entred into the world,
and death by ſinne; and ſo death went over all men, foraſmuch as all men have ſinned.
Originall ſinne is a want of originall righteouſneſſe which ſhould be in us:
a conformity of our nature with the Law of God, but alſo it comprehendeth in it Gods acceptation and approbation of this righteouſconformity, there ſucceeded in mans nadeformity 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,
through ignorance in our underſtanding, and concupiſcence in our fleſh.
Originall ſin, becauſe that neither the poſterity are guilty by reaſon of the firſt Parents fall; neither is ſin deby propagation, but every one ſinneth, and beby imitation onely of the firſt Parents. Theſe Pelagians Saint Augu
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 condemnatiThat all mankind is held guilty of Gods everlaſting wrath,
Theſes of the doctrine of originall ſin. Foure proofes ſhewing that orifor 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 confir
The fourth is thus proved: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.
De bono mortis, cap. 11.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,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.
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 temperaAnſw. We likewiſe deny the conſequence and coherence of the Major, becauſe in
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 pono 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 Ma
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:
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 vengeThou 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 origias 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 forgiThat which the Parents themſelves have not, they cannot derive unto their poſterity: But the guilt of Originall ſinne is taken away from regenerate Parents:
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.
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,grace, but according to nature; neither is grace and juſtification tied to carnall pro
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:
Therefore the children of the Saints are holy, and without originall ſinne. Anſw. Here is committed a fallacy of amholineſſe in this place ſignifieth not a freedome from ſinne, or integrity and uprightneſſe of nature; but that prerogative and priviledge of Abrahams po
Object. 5. Your children are holy: Therefore without originall ſinne.
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 proWhen they had neither done good nor evill, I have loved Jacob,
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 unbe
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.
That upon you may come all the righteous bloud, &c. Anſw. 2. We deny alſo the Minor: For although God ſuffer ori
Object. 7. The ſonne ſhall not beare the iniquity of the father:
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;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,
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:
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 miſdemeaBut every man checks ſuch a one as becometh blinde through wine-bibbing, or any other miſ-behaviour. And thus much touching originall ſinne.
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 is thus: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,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.
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, wherereigning ſin, the dolefull falls of thoſe moſt holy men, Aaron and David, doe ſufficiently declare.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 forForgive us our debts: and thereIf we ſay wee have no ſin, we deceive our ſelves,
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, deſerReigning ſin may moſt fitly ſo be called, wherein whoVeniall, that is to ſay, it efnot 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 condemnatiThere is no condemnation to them which are in Christ Jeſus, &c. And in this ſenſe the diſtinction of Mortall and Veniall ſin may be retainMortall and Veniall ſin to be.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:
Mortall and Veniall ſin are imBecauſe 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.
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.
I will ſay to them which were not my people, Thou art my people: And they ſhall ſay, Thou art my God.
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: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:
Object. 4.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.
Anſw. 1. The regenerate may loſe, and doe often loſe grace and the holy Spirit, as concerning ſome gifts, ſometimes mo, ſometimes fewer; alCreate 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 thereIf they had been of us, they would have continued with us.
Object. 5.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,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 commitby 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
But this cometh to paſſe, not by the ſmalneſſe, or nature of the ſin, whatſoeBleſſed 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.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 neihell fire, hee doth not exempt the other two kinds of ſin from eternall puniſhments, but ſignifieth that the third ſhall receive a ſharper puniſh
Object. 3. It is ſaid, Every ſin and blaſphemy ſhall be forgiven unto men,
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.
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 dethere 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
Object. 4. It is ſaid, The wrath of God is revealed from heaven againſt all ungodlineſſe.
Know yee not, that the unrighteous ſhall not inherit the Kingdome of God?
there are ſome ſins, which in their owne nature are not mortall. But they conclude more then followVeniall; there is no doubt;
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 na
Object. 6. It is ſaid, A high Prieſt taken from among men is bound to offer for ſinnes,
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 ſacri
Ob. 7. It is ſaid, When luſt hath conceived, it bringeth forth ſin;
and ſin when it is fini
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
Object. 8. It is ſaid,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.
God is not cruell, but mercifull, n
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 damnabut in his owne Son ſent to take fleſh, by puniſhment anſwering and ſatisfying his juſtice.
Object. 10. It is ſaid,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 commandethe 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 Kingto teach ſo, is the ſame, that to teach contrary to the Law; yet can it not at all be gatheImitation, 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, eFor 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 ſhewto be angry with thy brother unadviſedly: to ſay unto him, Racha, or foole: to be troubled
Whoſoever looketh on a woman to luſt after her,
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.
But as our adverſaries accuſe this ſentence of too much rigour,That all ſinnes are by themſelves of their owne nature Mortall, that is, deſerve eternall death; ſo alſo the oThat 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 annature of ſin, adjudgeth all ſin worthy of everlaſting death; and giveth pardon to none but of free grace, for the inter
THere is ſin againſt the conſcience, and ſin not 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 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 overwittingly 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,I doe not the good which I would, but the evill which I would not,
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.
ſin, and the definition of both ſins, Chriſt hath expreſly delivered, ſaying, The ſervant that knew his Maſters will, and prepared not himſelfe,
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.
THere is ſinne unpardonable: or, a ſinne againſt the holy Ghoſt: or, a ſin unto death.
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,
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
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.
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.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; be
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,
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 repenperſeverance 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 per
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 maReigning 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.
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
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 debecauſe 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 deI exhort, that firſt of all, ſupplications, prayers, interceſsions,
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,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 MiHe that must feare leſt he hath any unpardonable ſin,
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, con
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 opFaith failed not Peter in his heart, when confeſsion failed him in his mouth.
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 par
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 unpardo
Pardonable ſinne, or ſinne not against the holy Ghoſt, is any ſinne whereof ſome repent and obtaine pardon.
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;
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;
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
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,
&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,
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,
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 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,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 beIn 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 man
So alſo is there a great difference between the ſins of regenerate men and unOriginall ſin. 2. Many actuall ſins, as of ignorance, omiſſion, and infirmity, which neverof themſelves ſins,
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.
GOD is the cauſe of no ſinne, as is proved: 1. By teſtimonies of Scipture, God ſaw thoſe things which he had made,
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,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,
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,
that he might looſe the worke of the Divell. By one man ſin entred into the world.
Divell then was the cauſe of the firſt ſinne, or of the fall of our firſt Parents in Paradiſe, provoking man to ſinne; with the Divell mans will freely declining from God, and yeelding obedience to the Divell. 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,
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.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:
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
I have ſinned, becauſe I was borne under an unluckie Planet.
Not I, but the Divell was in fault that committed this deed.
God would have it ſo; for if he would not, I ſhould not have ſinned.
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,
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 ofthe 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,
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,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: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,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 perGod 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, ſay theſe miſcreants, would have it ſo: for, if hee would not, I ſhould not have ſinned. AWhen 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 teſtimoGod made not death,
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,
but they have ſought many inventions. Our unrighteouſneſſe commendeth the righteouſneſſe of God.
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 himThou 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.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: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 inSo 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 Se
We conclude therefore, that ſinne hath his beginning not from God, who forbifrom the Divell, and the free electron of man,
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
and in ſin hath my mother conceived mee. And of the Divell Chriſt ſpeaketh thus: He hath been a murtherer from the beginning,
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 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 crea
If humane reaſon doe here object, That God is the author and cauſer of puniſhment:
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 judgeFor 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 ſin
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,
and the ſhewing of juſtice and wrath in puniſhment: Wherefore hee mindeth ſinne alſo, by which thoſe ends are come unto. But the Mi
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 DiFor this cauſe have I appointed thee, to ſhew my power in thee,
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,
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:For, if the verity of God hath more abounded through my lie to his glory, &c.
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 pro
If againe they urge,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, be
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 ſin
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.
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 comprehendto 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.
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 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, depra
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,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,Without me ye can doe nothing.
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.
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 ennumeraGod hath ſhut up all in unbeleefe, that he might have mercy on all.
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 puniſhThat al the world be culpable before him.
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;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.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.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;Now indeed whereas we are borne in ſin, ſin is a naturall property of men,
9.
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.
Object. 4. God made man ſo as he might fall,
neither did confirm and eſtabliſh in him the goodneſſe of his nature. Wherefore he would have him to fall, or ſin. Anſw. The ScriWho 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 beOf 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.2. De vo4. Lib. 3. d4.
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
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.
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 rea
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 reOnely puniſhments, as are the deſtruction of nature, or torments: others, Both puniſhments and ſin, as all ſins, which have follow
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.
All Actuall ſins are effects of Originall ſin. Sin took an occaſion by the commandement, and deceived me.
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, 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.
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 ſea
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 deſpairaThe Gentiles ſhew the effect of the Law written in their hearts,
their conſcience alſo bearing witneſſe,
and their thoughts accuſing one another, or excuſing. And, There is no peace to the wicked.
Temporall and Spirituall evils: as temporall death, and in a word all the calaonly 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,Neither this man hath ſinned,
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, 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 boThat 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,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 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 grantHe that faileth in one,
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 ohow 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, ex
Anſw. Indeed we are,
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 prickFree-will is a view or contemplation not of mens ability and excellency, but of their weakneſſe and miſery.
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
For the clearing hereof we are to conſider:
What the liberty of the will, or free-will is.
What difference there is of the free-will which is in God, and that which is in reaſonable creatures, Angels and Man.
Whether there be any liberty of mans will.
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.
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 Ciliberty 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.
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 wil
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 liAbitrement is the Will it ſelfe, as far as it followjudgement of the mind, or underſtanWill 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,
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 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,free-will. But that is ſaid to be conſtrained, which hath only an externall beneceſſary 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 neceſsity of Ʋnchangeableneſſe, and a neceſſity of Conſtraint. The former may ſtand with that which is voluntary: the latter cannot.contingent and free. For, Whatſoever is free is contingent; but not contrariwiſe, all that is contingent is free.
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 difOf 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.
He lightneth every man that cometh into the world.
In the Will. The will of God is governed by no other, nor dependeth of any oto 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 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 counHe 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: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,
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,
In the Ʋnderſtanding and Will both together: becauſe God, as hee unchangeably knoweth all things ſo alſo he hath determined from everlaſting, and will unchangeGod is not as man,
that hee ſhould lye. I am the Lord and change not. Object.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,
but with God all things are poſſible. Theſe and the like ſayings ſhew, that God hath ſo appointed from everlanot 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 diThat 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 alreaThat 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 Antece
to will what he from everlaſting hath not denot 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 moWe are, live, and move in God: But, to be moved of no other cauſe but of him
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 exabſolute neceſsity of willing things in God, doth not take away even the greateſt liberty; there is no
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,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 goch 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 unneceſſarily, ſo as they doe. For when God by the riſing of the Sun lightneth the world, hee maketh not the Sun ſo, as if bech is given it of God, is not taken away, but rather preſerved by Gods government. Now then, if our adverſaLiberty which conſiſteth in the deliberation of the mind and free aſſent of the wil; we do not only grant, but alſo better main
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 conactions 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.
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 underrevealed. 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 approv
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 diſagree
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 them
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,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:He will give his holy Spirit to thoſe who ask him. Whom he hath predeſtinated,
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.
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 conIf I had not done works among them which none other man did, they had not had ſin.
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.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 unre
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,
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 o
Object. 9. They bring forth teſtimonies alſo, in which neceſsity is removed and tavoluntary actions.Of theſe ye ſhall offer willingly. Whiles it remained, appertained it not to thee?
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,
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 chil
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 holdGod 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 ſomeThat 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 reaſocommanding 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 conworking 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,
and eares to heare, unto this day.
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 ScriLet us make man in our Image, according to our likeneſſe.
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, know
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 eupon deliberation, without conſtraint, even by their owne proper and inward motion; and therefore freely.
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 rightThat 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:
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 defree be taken for that which hath abilifree be taken for voluntary, or deliberative, which chuſeth the objects repreſented unto it by vo
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
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 appaof man not yet fallen into ſin, or fallen; or renewed and reſtored, or glorified: that is, what manner, and how great the libefore 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.
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 perGod hath made man righteous;
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 mo
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:Every good giving, and every perfect gift is from above,
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.
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 eſtaIn 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 nei
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
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,the temptation of man, which was done by the Divell,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 maWhatſoever 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 ſufif 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; neiIt muſt needs be that offences ſhall come,
but woe be unto that man by whom the offence cometh.
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 prin
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 inAll 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,Convert thou me, and I ſhall be converted: Wherefore there is no love of God in us by nature; and therefore we have by na
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.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 conThe 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: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,I ſee the better, and I like them, but I follow the worſe: and that accuſation of the Apoſtle,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 ho
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 perWhom 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.
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.
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 converYee have ſeen all that the Lord did before your eyes:
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: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 puniſh
Object. 5. They who cannot but ſin, are unjuſtly puniſhed; but the unregenerate cannot but ſin:
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 Pa
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 regeneraI kept thee, that thou ſhouldest not ſin againſt me. But if they conclude, that all muſt needs continue alike evill, when the holy Spirit mopoſsible, but alſo neceſſary, that they whom he vouchſafeth the grace of regeneration ſhould be converted: All that the Father giveth me,
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 HoIn me only is thy help. He ſheweth that our ſafety doth ſo demerit 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.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,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
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 oI will not the death of him that dieth.
Object. 8. He that prepareth himſelfe to receive grace, by which he may do good work
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 reaAll the houſe of Iſrael lamented and followed the Lord.
godly and ſerving God, and ſo called and invocated on him, that his prayers pleaſed God, and were heard.
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
We dWe are his workmanſhip created in Chriſt Jeſus unto good workes, which God hath ordained that we ſhould walk in them.
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.
Anſ. Nothing can folſo 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 therein us, but alſo by us, as joynt-workers with him: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 ſeThe Will, as alſo the whole man renewed, is both the ſubject and instrument co-operating and joyntly working of his converſion,The holy Ghoſt regenerating and converting us, worknew 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: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 nato 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 & conHe promiſeth good things to thoſe who will obey him, not as if it were in our power to will obediHee chargeth the ſtubborne with their wickedneſſe, not as if it were in their owne power to put it off;
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 conIt is God who worketh in us both to will, and to doe.
Hee that hath begun this good worke in you, will performe it.
Object. 11. They gather alſo & collect theſe ſayings, which promiſe Gods bounIf thou wilt enter into life,
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 Mapoſsible unto the elect: Wherefore God deludeth neiI have applied my heart to fulfill thy ſtatutes.
He that is begotten of God keepeth himſelfe.
object, but the inſtrument alſo of Gods working,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 belongeth to man in this life, as hee is regenerated, but yet not glorified; or in whom regeneration is begun, but not accompliſhed or perThat 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 maniThat 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 unperThe 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.
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.
The Lord opened the heart of Lidia, that ſhee ſhould attend to thoſe things which were ſpoken of Paul.
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 reI 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.
I beleeve, Lord, but help thou my unbeliefe. Of the ſecond cauſe it is ſaid,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;
that he forſake us not, neither leave us. Therefore the rege
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 reEnter 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 wanWhat 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,
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.
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.
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,beginning, ſo the continuance of our converſion dependeth of God, is confirmed, beſides theſe teſtimonies, by evident reaſons: as,
We are his workmanſhip created in Christ Jeſus unto good workes, which God hath ordained that wee ſhould walke in them.
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,
All theſe things worketh even the ſelfe ſame Spirit, diſtributing to every man ſeverally as he will.
Ʋnto every one of us is given grace according to the meaſure of the gift of Chriſt. All men have not faith. Now perſe
No man ſhall plucke my ſheep out of my hand: Therefore our perſeverance is not in our owne power and arbitrement, but in Gods.
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 judge
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.
Object. 2. God cannot condemne the members of his Son. There is no condemnation to them that are in Chriſt Jeſus.
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.
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
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.
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 ſincePerfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree alThe 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 corThe perfection of ſincerity, is a deſire or ſtudy of obedience and godlineſſe, not feignthe 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,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 beYe 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
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,
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,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,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 teſtiLove 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:
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.
Then being juſtified by faith,
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 ſatiſFor 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 Tri
Object. 6. Give diligence to make your calling and election ſure:
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.
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 actiwith 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 ſuppo(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,
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 Spi
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:
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. BeHee 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:And the wrath of the Lord was againe kindled against Iſrael,
and hee moved David against them in that he ſaid, Goe and number Iſrael and Judah. 2. We anſwer to the Minor,That every forſaking is not a puniſhment, or done to that end as to puniſh: but ſomeLeſt 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,That God doth promiſe the aſsiſtance of his holy Spirit to all that aske it. But this is genefinall perſeverance, but not ſo as touching continuall perſeve
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 conThat 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 expe
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,
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 conſepaſsive, 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 inciI 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, or afBecauſe in the mind ſhall ſhine the perfect knowledge of God, Two reaſons of our perfect liber Wherefore no place ſhall be for ignorance, for errour, or any doubting of God; yea, or for the leaſt ſtubbornneſſe againſt God. 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:
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 confirchangeably 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,
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 hi
Anſw. No:
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 unpoſsibility, that is, a power of performing
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 poſteHe that commandeth things impoſsible,
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 comof the godly,
By the Law cometh the knowledge of ſin.
That ſervant that knew his Maſters will, and did it not, &c.
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, beginGive,
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.
Anſw. No: but is angry in moſt dreadfull manner,Curſed be he that confirmeth not all the words of this Law to doe them.
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; beMost 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,
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,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 abiThey 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.
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 puniſhIf 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 af
Anſ. Yea verily he is mercifull,
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 ſoveExceeding 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 favourablenot 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 eteras 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 tolehee will not the death of a ſinner) and though hee puniſh all ſins with everlaſting paines,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 denidegree of his mercy, which hee ſheweth towards his choſen, eThe 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 deſtructiNay, 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.
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 calhell-fire, a worme, torment, everlaſting death, beTheir worm ſhall not die,
and their fire ſhall not be put out. It is better for thee to enter into life maimed,
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.
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?
both of ſoul and body, Chriſt teſtifieth;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 are incident both to the godly, and to the ungodly: as diſpuniſhments, or the Croſſe. The puniſhment is either deſtruction or torment,
inflicted by order of juſtice on the perſon guilty of ſin. And this is proper unto the reprobate,
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,in this life: For when the conſcience of their miſ-deeds doth gnaw, vex, and terrifie them, then beginneth their helliſh and infernall worm. 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. 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,
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 juProofes and trials of faith, hope, inMartyrdomes, which are teſtificatiRanſome 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.
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 di
Sin; but otherwiſe then in the wicWhen 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,
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.
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.
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 ſhewThe ſervant which knew his maſters will and did it not,
ſhall be beaten with many ſtripes.
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,
and raiſeth up againe.
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.
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 doby what death hee ſhould glorifie God.
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 arguThe 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.
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. This is the ground and foundation of the reſt, becauſe without this the reſt miniIf 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
The will and providence of God; or the neceſſity of obeying God in proſpeBecauſe 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 calLoe, 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 ſufThe 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 beaHee 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 verA good conſcience; which is not really and truly but in the godly, who perWhy doth not good fortune follow a good conſcience? and therefore he murmureth againſt God, and fretteth, as did Cato and others.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 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 abunThe 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 comThere 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.
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 unThe 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
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 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.
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 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 con
Anſ. God will have his juſtice ſatisfied:
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 righteouſOne by our ſelves, which the law teacheth, and the juſtice of God requireth;Curſed is every one that continueth not in all things, &c. this is legall. The oby another; which the Goſpel revealeth, and Gods merThat 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 excluThat delivery is poſſible. 2. By what means it may be atchieved. That theſe may be more fully underſtood, we are to conſider:
What mans delivery is, and in what things it conſiſteth.
Whether any ſuch delivery be poſsible, or might be wrought after the fall.
Whether it be neceſſary and certain.
Whether wee may expect that it be perfect.
By what means it may be wrought.
Delivery is reſpective: For all delivery and liberty hath a refrom 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 unmans delivery is,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 miA 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;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.
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 deliGods immeaſurable goodneſſe and mercy, which would not ſuffer all mankind to periſh for eGods infinite wiſdom, whereby he was able to find out ſuch a way of delivery,
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 deliThe Lord bringeth downe to the grave, and raiſeth up.
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,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 aſexact juſtice of God, which ſuffereth not ſin to eſcape unpuniſhed, and Gods unchangeable truth, which had pronounced,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 deIf 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 ſinIf 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 verThe 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 SylWhen 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 inWhat 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 juſimply, and without all condition; not that which is rewith 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 eſcape
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,
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 ſupAs I live, I deſire not the death of a ſinner, but that the wicked turne from his way, and live.
He hath made us to the praiſe of the glory of his grace. And, Haſt thou made all men for nought?
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.
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 perparts 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 perThe 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 juby degrees, as hath been declared: namely, in this life perfect; in the reſurrection more perfect; and in our glorification moſt perfect.
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.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,
obedience or puniſhment. Now by obedience ſatisfaction cannot be made, becauſe our precedent obedience is already impaired by the fall, and our owhich 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 comIf thou ſhalt eate thereof, thou ſhalt die the death, no other ſatisfaction, but by enduring puniſhment; which puniſhment being once ſufficiently payd, God is reThe cleanſing from ſinne,
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.
Anſw. Not a whit. Nay rather we do every day encreaſe our debt?
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 in
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 yeeldBecauſe 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 ofby our puniſhments,
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 meEternal puniſhment we cannot ſuſtaine; becauſe then we ſhould neſatisfying 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 ſatisfaa temporal puniſhment, which ſhould be anſwerable & equal to eternal, ſuch as is required to the intent that the ſatisfaction may prove a victory over
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 peThe 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.
our obediour 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: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.
Anſw. None: For firſt, God will not puniſh that ſin in any other crea
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,Whether that other by whom wee muſt ſatisfie may be any creature beſides 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,
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 eBecauſe 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.
Anſ. Such a one verily as is very man
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.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 neiboth in one, that is to ſay, which is both God and man. The cauſes hereof ſhall be aſſigned in the queſtions immediately following.
Anſ. Becauſe the juſtice of God requireth, that the ſame humane nature which hath ſinned, doe it ſelfe likewiſe make recompence for ſin
man, 2. and indeed very man, 3. and that man alſo perfectly just.
He ought to be Man, 1. Becauſe it was man that ſinned; thereAs 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;Thou ſhalt die the death. Without ſhedding of bloud is no remiſſion.
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: The ſoule which ſinneth ſhall die.
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 ſaySince by man came death by man came alſo the reſurrection of the dead.
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,53.
The ſame nature was to be taken which was to be delivered.
poor, weake, contemptible: And of Iſaiah eſpecially is he deſcribed to be ſuch a one. The ſeed of the woman ſhould break the head of the ſerpent.
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 reForaſmuch as the children were partakers of fleſh and bloud, he alſo himſelfe likewiſe took part with them, &c.
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.
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;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 himGod made him to be ſin for us (that is, to be a ſacrifice for ſin) which knew no ſin,
that were ſhould be made the righteouſneſſe of God in him. For ſuch an high Prieſt it became us to have,
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,By his own righteouſneſſe; For Chriſt alone perBy 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 puniſhThe 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. 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. by teaching it, and purging it from errours and corruptions, and by reſtoI 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,
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.
Anſw. That he might by his God-head
man,
true and very man, and that man perfectly juſt; but beGod alſo; and that a true and mighty God, not an imaginary, and only adorned with excelThat 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 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 memerit firſt, and then to beſtow righefficacie 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.
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,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
God hath purchaſed the Church with his bloud.
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.
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
Whence it is underThe 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, beIn 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 diBut 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,
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 botNo man hath ſeen God at any time:
the onely begotten Son which is in the boſome of the Father, he hath declared him.
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 oWhom I will ſend you from the Father.
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 teſtimothat the mediatour is both true man,
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.
Anſ. Even our Lord Jeſus Chriſt
WHat kind of Mediatour is neceſſary for us hath already been dewho is ſuch a MediaJeſus Christ alone, the Sonne of God manifested in the fleſh; which poſition is proved by theſe reaſons: true God, as heretofore hath been evidently ſhewed: But God the Father could not be MeThe Word therefore only, which is that naturall Son of God, is our Mediatour, in whom, as in the firſt begotten of God, we are aIf 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:
With his grace he hath made us accepted in his beloved.
the Word, his Fathers embaſſador and delegate, and that perſon which is ſent unto mankind, by whom the Father oBy 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. 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 tewhom I will ſend unto you from the Father.
God is manifeſted in the fleſh, &c.
Christ was put to death concerning the fleſh, &c. Therefore hee only is the Mediatour. 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.
There is one Mediatour between God and man, which is the man Chriſt Jeſus.
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.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 hoſince the fall, they continue no longer the ſame in us: For now Chriſt is our righteouſneſſe,
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 perfe
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. 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. That wee enjoying ſuch a Mediatour may be aſſured of eternall life; becauſe this our Mediatour is both willing and able to grant it. Becauſe it is the foundation and ſhort ſumme of Christian doctrine.
Becauſe of Hereticks, who at all times moſt grievouſly opJustification; 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 whereAttribute or Predicate; that is, ju
The principall Queſtions touching the Mediatour are theſe:
What in generall a Mediatour is.
Whether wee need any Mediatour with God for us.
What his office is.
What manner of one is neceſſary.
Who, or what perſon is, or may be our Mediatour.
Whether there may be moe Mediatours.
Mediatour in generall ſignifieth him who reconcileth two parties at variance, by interpoſing himſelfe and mitigating the offence, or apintreatie, ſatisfaction, and caution leſt the like offence be again occaſioned and committed.to reconcile, is,To make interceſſion for him who offendeth, unto him who is offended.
To make ſatisfaction for the injury offered.
To promiſe and to bring to paſſe that the party who hath offended offend no more: For except this be brought to paſſe and effectuTo bring them to an attonement and agreement who were before at enmity. If one of theſe conditions be wanting,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
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 pera 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 diſtinthrough 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 creaIn him was life, to wit, all both corporall and ſpiand 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.
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
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 apGod required a Mediatour of the party offending: for God, as God, would not receive ſaThey 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 pureither 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 anoAnſw. We grant the whole reaſon, being underſtood of the law, or accorby our ſelves; but it no where ſaith, Only by our ſelves:
The doctrine then of the Goſpel is diſagreeing from the law. Anſ. It is not diſagreeing: for what the Goſpel propounexcluſive 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 ordai
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: With us alſo, as being the party offending, he doth theſe things: He worketh in us both to will and to do.
merit,
efficacy of merit; beI 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.
office of the Mediatour, queſtion is made withYe 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,
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,
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.
wiſdom, that is, the doctrine of our redemption. 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,
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,ſanctification, that is, our ſanctifier; becauſe he doth regenerate and ſanctifie us by his holy Spirit. He is made unto us redemption,
redemption) doth not only ſignifie the price, but alſo the effect and full complement thereof.
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 hu
The Word was God. All things were made by it. God purchaſed the Church with his bloud. Who was John 1.2, 3. Acts 20.28. Rom. 1.4. &. 10.11 1 John 5.7. declared mightily to be the Son of God, touching the ſpirit of ſanctification. Whoſoever beleeveth in him ſhall not be aſhamed. There are three which bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. To theſe alſo are to be added thoſe places in which is attributed to Chriſt, divine worſhip, invocation, hearing of our prayers, and works proper to God alone. In like manner, thoſe which attribute unto Chriſt the name of Jehovah. Likewiſe thoſe, in which thoſe things which are ſpoThat 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.
That two natures in Chriſt make one perſon: Hither are reThe 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.
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 interWhere 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.
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 re
What a Covenant is.
Whether it can be made without a Mediatour.
Whether there be but one and the ſame Covenant, or more.
In what the old and new Covenant agree, and in what they differ.
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: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,A Teſtament is the laſt will of a Teſtator, whereCovenant 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.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.a Testament, becauſe this reconciliaFor 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 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, therehumanity: for Chriſt is the Teſtator, who is both God and man; but he died according to his humanity only: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 peroffice, not in efficacy and power; and in reſpect of him it is an interceſſion; in reſpect of us, a reconciliation, or receiving into favour.
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 reWhy a Mediatour is neceſſary for us. The reconciliation could not be plenarily accompliſhed without the ſatisfaction and death of the Mediatour. Again, with
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 reone in ſubſtance,
Whether the ancient Fathers were ſaved by any other means then we are: which, except it be well and circumJeſus 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,
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.
I am the way the truth, and the life; no man cometh to the Father but by me: Hee meaMany 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 Coveold 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: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 Cove
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 withIn the promiſe of grace, touching remiſſion of ſins, and life everIn thy ſeed ſhall the nations of the earth be bleſſed.
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 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
But the two Covenants differ,In the promiſes of corporall benefits: for the old CoIn the circumſtance of the promiſe of grace; for in the old Covenant the beleevers were reconciled unto God, and ſaved for the MeſſiIn the rights or ſignes added to the promiſe of grace: In the old CoIn 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 SaIn 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: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: 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 bond, or manner of binding: The old Covenant
In extent: In the old Covenant, the Church was incloſed and limi
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 eſpethe 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.
Anſ. Out of the Goſpel, which God firſt made known in Paradiſe
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 Mediathe 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 conBecauſe 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,
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:
What the Goſpel is.
Whether it be any new doctrine.
How it differeth from the Law.
What are the proper effects of the Goſpel.
Whence the truth and certainty of the Goſpel may appear.
Goſpel.
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:Behold, I bring you glad tidings of great joy, becauſe to you this day Christ is born. There is a difference alſo to be obthe promiſe of the Mediatour to be exhibited hereafter;
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 manAbraham ſaw my day,
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 CateThe 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 deThis 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.
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:the Law is to be taught again, that it may be the le
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 ProBy the records of the Apoſtles, as of Peter; To whom alſo give all the Prophets witneſſe, that through his name all that bele
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 promiſes and prophecies which ſpeak of the Meſſias. This is therefore diligentJeſus Chriſt yesterday, and to day, the ſame alſo is for ever.
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: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 obThe Goſpel was promiſed by the Prophets;
The Prophets propheſied of the grace which ſhould come unto us:
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,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 preachof Chriſt which ſhould hereafter be exhibited, and perform all theſe things. NotAbraham ſaw my day, and rejoyced. To him bear all the Prophets witneſſe, &c.
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 Apoas it is now; which clauſe is not to be omitThe 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
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 wor
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: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.
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 reReſtore that thou oweſt. Do this and live. The Goſpel ſaith, Only beleeve.
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 righteouſby thy ſelfe; but it doth not exclude the oby another, as hath been heretofore ſhewed.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 righThe Goſpel is the power of God unto ſalvation to every one that beleeveth.
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 FlacThere 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 beYea, but the law alſo willeth us to beleeve God: Therefore it is not proper unto the Goſpel to command us to beleeve. Anſ.Beleeve every word of God; it willeth therein 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 exBeleeve 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.
THe proper effects of the Goſpel are, 1. Faith: becauſe Faith is by hearing,
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, toge
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 accompli
Anſ. Not to all
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,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: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,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 meAs many as received him,
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,
The ſumme therefore of all is, that though the ſatisfaction of Chriſt our Media
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: WhereWhomſoever 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 conditiif they apply the ſatisfation of Chriſt unto themſelves by faith: This condition is exSo God loved the world, that hee gave his Sonne, that whoſoever beſhould 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.
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 effiGod 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.
Anſw. It is not only a certain knowledge whereby I ſurely aſſent to all things which God hath revealed unto us in his word
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,
What faith is in generall.
How many kindes of faith there are in Scripture.
How faith differeth from hope.
What are the efficient cauſes of juſtifying faith.
What are the effects of it.
To whom it is given.
fides or faith, according to Cicero's derivation,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.
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.
Theologicall faith, or faith in divine things is. Wherefore we muſt give a more ſtrict difinition of faith taken in generall, which notwithſtanding
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.
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 arifor the aſſeveration of God himſelfe, di
FOur ſorts of faith are found rehearſed in Scripture; 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,
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;If I have all faith, ſo that I could remove mountains, &c. Which ſaying notwithſtanding may be conſtrued of all the ſorts of faith,The divels beleeve, and tremble: for the diSimon 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,
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:
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. Hyof Christian liberty, of justification, &c. or becauſe they haunt a licentious cuſtome of ſinning, or hunt aftime 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 knowreceive 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 exYea, but the divell hath often profeſſed Chriſt: therefore he doth not oppugne this doctrine.
Anſ. He did this not for any deActs.
The faith of miracles is an eſpeciall gift of effecting ſome extraordinary worke, or foretelling ſome certain event by divine revelation: Or,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:
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 themjustifying faith which they had. 2. Many ExActs endeavoured to caſt out divels,nature of things. 5. Juan 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,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 hy
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:implicite faith is refuted.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 reThe efficient cauſe is the holy Ghoſt: The inſtrumentall cauſe is the Goſpel,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 cerConfidence or truſt is a motion of the heart or will, following and purſuing ſome good thing, and rejoycing and reſting thereon: for the words beleefe, and to beleeve, come from to be ſtrongly perſwaded: Whence the word to credit and beleeve, even with profane authors is uſed in this ſenſe, to wax confident, and to reſt on any thing:
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 preTo him that hath ſhall be given. The holy Spirit given unto us is the earneſt and pledge of our full redemption. Again, Juſtifying faith differthis juſtifying faith is concerning all ſpirituall gifts, and whatſoever belong to our ſalvation,
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 applyTemporary faith hypocrites have.
righteouſneſſe and inheritance is obtained. For if, as the Apoſtle ſaith, we are juſtified by faith, and faith is imputed for righteouſneſſe,
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 ter
He being convicted thereof in his conſcience knoweth,
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.
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. 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,Hee which beleeveth in the Son of God hath life everlaſting.
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 preHe 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.
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 beHe 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 oſee God face to face.
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 reconHope 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
beleeved, but hoped for. We are ſaved by hope.
Now we are the ſons of God; but it doth not appear what we ſhall be. Life everlaa 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 ScriHe that beleeveth in the Son hath life everlaſting,
and hath paſſed from death unto life.
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;
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.
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, whatfrom the Spirit of God: but the elect from the Spirit of God ſanctifying them.
inſtrumentall cauſe of faith in generall, is the whole word of God comprehenthe 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 neceſſaan 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 unend 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.
The justifying of us before God.
Joy, reſting on God, and peace of conſcience. Being juſtified by faith, we have peace with God.
Our whole converſion, regeneration, and all our obedience, which followeth faith, and beginby faith God purifieth our hearts.
juſtification: from this afThat 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.
Rom. 3.28. & 10.10. Acts 13.39.
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,the divels are ſaid to tremble; for that they doe not think that God is towards them alſo ſuch as
The ſumme is: As the ſubſtance it ſelfe of the divels, and other things which they retaine ſtill of their firſt creaMany 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 condiThat all the elect have faith. And further this I adde, That faith is neceſſary for all the elect;confeſſion of faith alſo to thoſe which are grown in yeers and underſtanding: Thou ſhall not take the Name of the Lord thy God in vaine: therefore thou ſhalt take it aright.Hee that ſhall confeſſe me before men, him will I confeſſe alſo before my Father which is in heaven.
Let your light ſhine before men, &c.
For with the mouth man confeſſeth to ſalvation.
And thou being confirmed, convert thy brethren.
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.
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: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.
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: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.
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:
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.
Solomon ſaith,
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 exof himſelfe; but hee knoweth it, God reveaWho hath known the minde of the Lord? Anſw.
We all behold, as in a mirrour, the glory of the Lord with open face,
and are changed into the ſame image, from glory to glory. It is the Spirit which revealeth and witneſſeth unto us,
that wee are the ſons of God.
Object. 2. But if the righteous turn away from his righteouſneſſe, and commit iniquity,
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 hylike a tree planted by the waters ſide, whoſe leafe ſhall not wither:
As many as are led by the ſpirit of God, they are the ſons of God. And if ſons, then alſo heirs.
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,The earnest of our inheritance untill the redemption of the poſſeſſion purchaſed.
Object. 3. Paul exhorteth the Corinthians,
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,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 breeſpirituall 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.
Anſ. All things which are promiſed us in the Goſpel
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 apjuſtifying faith properly eyeth the proThe 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.Repent and beleeve the Goſpel.
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.
Anſw.
Amen.
Symbole is derived from a Greek word, which ſignifieth eia 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
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 ArApostolick,
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,
Catholick,
Catholick. An anſwer to a queſtion moved touching other Creeds.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 dowily 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 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 teſtiBecauſe for the moſt part it literally conſiſteth of the proper words and phraſes of Scripture.
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.
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.
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, un
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.
Of God the Father, and our Creation.
Of God the Son, and our Redemption.
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;
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 workand 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.
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. Likeour Redemption is attributed to the Father, and the holy Ghoſt: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 FaGod hath ſent the Spirit of his Sonne into our hearts, crying,
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.
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 reTo the holy Ghoſt is aſcribed Sanctification, not excluding the other two perſons from this action; but becauſe it doth imme
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 invioof 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 imfrom 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.
Anſw. Becauſe God hath ſo manifeſted himſelf in his word
Whence it may appeare that there is a God.
What hee is, or what manner of God the God of the Church is whom wee worſhip; and in what hee differeth from idols.
Whether he be One only, and in what ſenſe there are ſaid to be many gods.
What the name of Eſſence, Perſon, and Trinity ſignifie, and how they differ.
Whether theſe names are to be uſed in the Church, and whether they are had in the Scripture.
How many perſons there be of the God-head.
How they differ, and are to be diſtinguiſhed one from another.
For what cauſe it is neceſſary that the Doctrine of the Trinity bee held in the Church.
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,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 comthe 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, whe
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 opePſal. 8.19.104.135.147.148. Acts 1. & 17. Rom. 1.
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: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 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 conNotions 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.
The Gentiles ſhew the effect of the law written in their hearts. Man is the image of God, &c.
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 granBecauſe 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 mainThat 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 which are ſtricken into the mindes of the wicked after they have ſinned, cannot be inflicted but by an intelligent Judge, which diſcerneth hoTheir 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.
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 perThere 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 per
Now that which is ſaid, The ungodly is ſo proud, that he careth not for God:
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 anoFor he hath ſaid in his heart,
Tuſh, God hath forgotten, he hideth away his face, and he will never ſee it.
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 puFor 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.
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 ewhole 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 lamenThe righteous ſhall rejoyce when he ſeeth the vengeance,
he ſhall waſh his foot-ſteps in the bloud of the ungodly.
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, althe wicked flouriſh often for a while, and the godly are oppreſſed; yet nevertheleſſe ex
A body politick wiſely ordered by good and wholeſome laws, could not be decypheBy me kings reigne, and princes decreee justice.
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 couragiouſThe Lord himſelfe will goe before thee,
hee will be with thee. The Lord ſtirred up the ſpirit of Cyrus. The ſpirit of the Lord came upon him.
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.
That thing which I have ſpoken ſhall be done, ſaith the Lord.
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 omni
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.
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 manYe worſhip that which ye know not: wee worſhip that which wee know;
for ſalvation is of the Jewes. He that honoureth not the Son, the ſame honoureth not the Father which hath ſent him.
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,
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.
Whoſoever denyeth the Son the ſame hath not the Father.
But againſt theſe things ſeemeth that to be, which Paul ſaith;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,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,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 himTheſe 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 neThat they are inexcuſable, becauſe that when they knew God, they glorified him not as God.
who is the true God, for that concerning the eſſence, nature, will, and works of God, ſo much as is neThat they ſhould ſeeke the Lord, if ſo be they might have groved after him and found him.
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 him
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 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.
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. 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: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:In attributes or properties. 2. In the perſons. 3. In the works whereby the perſons are reCreation, or Redemption, or Sanctification, hee receiveth diverſe names and titles, and every perſon hath his proper appellation. God therefore differeth from idols,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,wiſdom is,truth is, becauſe they are utterly ignorant of his promiſes: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; becauſe they which are without the Church do not wholly acCreation, 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 admi
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, accor
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 perHe 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,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,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 manifeſtaeither 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 perfectNot that any man hath ſeen the Father, ſave he which is of God,
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 alledgwherein the parts of mans body are attributed to God. But theſe alſo are not properly,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:
in wiſdome, righteouſneſſe, and true holineſſe. As for Tertullian, whereas he reaſonGod 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,
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 naHe that planted the ear, ſhall he not hear?
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 amatter, and the inclination thereof to this forme: when as notwithſtantrue 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,nature ſheweth, foraſmuch as hee is the firſt cauſe of all things, and of infinite perfection and power; and the Scripture alſo reBefore 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 contiThat 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,He hath commanded his covenant for ever. Wherefore, being upheld with this conſolation, let us nei
Other from all his creatures.) That God is other from all his creatures we muſt hold,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.
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.
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.
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,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.
celestiall and divine: likewiſe, when it is ſaid, Wee are the generation of God:
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. be of God,
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. which is joyned unto the Lord is one ſpirit;
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. 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.
Incomprehenſible or immenſe.)
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 greaThe 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.extended, that one part theremultiplied, that another part is another where; but that it beone, that it is every where the ſame, ſo that none can pierce into, or comprehend it, but it pierDo not I fill the heaven and the earth ſaith the Lord?
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
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,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 reathe 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,
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; Lord, who is like unto thee?
he who filleth heaven and earth, he ſignifieth, that there is no other ſuch beſides him. in heaven.
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.
Moſt perfect in himſelfe.) God is moreover moſt perfect in himſelf: 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 eBecauſe 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. 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 inſtruNow 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.He is ſaid to have made all things for himſelfe. Anſ. Not for the aiding or increaſing of himſelf,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.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: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,
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, neiGlorifie mee, O Father, with the glory which I had with thee before the world was.
The agnizing and magnifying of the goodneſſe and works of God,
That this very worſhip and obedience profiteth him unto whom it is done: To grant this concerning the creatures as who may be furtherTo 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,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.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 ſhewNeither 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, 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 moWherefore, neither by any outward nor inward cauſe is hee moved or changed.
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 beThat 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. God doth not tranſport and remove himſelfe from place to place, as creatures; ſeeSeeing 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 hoGod 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,
and the thoughts of his heart from generation to generation. With whom is no variableneſſe,
neither ſhadow of change
But God is ſaid to repent. Anſ. He is ſaid to repent,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. 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 preThe 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,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 bleſBut theſe conditions are uncertain and changeable: Therefore the will of God is alſo changeable. Anſw. In reſpect of the nature, will, and judgeHe 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,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 imHeaven and earth ſhall paſſe, but my word ſhall not paſſe.
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 unThe Lord of hosts hath determined it, and who ſhall diſanull it.
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.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 deThe 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 everlaI beleeve life everlaſting.
Omnipotent.) When as Omnipotency is attributed to God, thereby is underſtood, That whatſoever he will, or whatſoever, not impairing his nature and majeſty, he is able to will, he is alſo able to perform.
That he is able to perform all thoſe things without any difficulty and labour, even with his onely beck and will.
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 commonHee 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,Yet a little while and I ſhall ſhake the heavens, and the earth, and the ſea,
and the drie land.
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.
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 beauGod 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:
His wiſdome is infinite. O the deepneſſe of the riches both of the wiſdome and knowledge of God! But here again is to be obſerI give thee thanks, O Father, becauſe thou hast hid theſe things from the wiſe and men of underſtanding,
and haſt opened them unto babes.
Good.
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, 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 reaſonaBy 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 proBy 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.
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.
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. 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;There is none good but God only, even ſo as he is moſt perfectly good, and the fountain of goodneſſe.
Righteous.) The righteouſneſſe of God ſometimes in Scripture ſignifieth that which is accounted righteouſneſſe before him, and whereby he maketh us righteous: and that elſelegall, 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;The wrath of man doth not accompliſh the righteouſneſſe of God. Or ſomeEvangelicall, which is the righteouſneſſe of Chriſt imputed to beleeBut 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 ſithe faithfulneſſe, or mercy and benignity of God, who, according to his promiſes, preſerveth, defendeth, and delivereth the faithfull: as,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,
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 unThe righteous Lord loveth righteouſneſſe.
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 equivaThou 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,God is just in all his wayes. God is no accepter of perſons.
Gods divine will is the chiefe and perfect rule, and only ſquare of uprightneſſe; and therefore God alone, becauſe hee is exceeding goodGod 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 righteWhen ye have done all, ſay,
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?
Whether all things be governed of God in a just and upright order:
When they ſee it go well with the bad, and ill with the good. And to this objectiIt goeth therefore evill with the good, but not finally.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
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. 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,
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. 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 anWhen 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,
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 freeO Lord, righteouſneſſe belongeth unto thee, but unto us open ſhame.
True.) God teacheth us in the Scripture to know his truth after this manner: 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.
The Son of God,
Jeſus Chriſt, who was preached among you by us, was not yea and nay, but in him it was yea.
Let God be true, and every man a lyar.
My covenant will I not breake, nor alter the thing that is gone out of my lips.
Heaven and earth ſhall paſſe, but my word ſhall not paſſe away.
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
Thy word is truth.
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,
and in him Amen, unto the glory of God.
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,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,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.
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 atthe Spirit of truth;
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,
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 SoThis is the will of God, even your ſanctification,
and that you ſhould abstain from fornication, that every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour.
Mercifull.) The mercy or favour and inclinable will of God to preſerve his creaAs I live, ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turn from his way, and live.
ſlow to anger.
God ſhall wipe away all tears from their eyes.
Though a woman ſhould forget her child, yet will I not forget thee.
So God loved the world,
that he gave his only begotten Son.
I will ſhew mercy to whom I will ſhew mercy:
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.
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 merIt 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 concerMercy is a kinde of griefe or ſorrow: Therefore there is ſorrow and griefe in God. Anſw. The names of afGod ſeemeth ſometimes to rejoyce in revengement. Anſ. He rejoyceth not in the revengement or puniſhment, but in the executing of his own juſtice.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.
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: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 crea
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,
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 cauWhatſoever pleaſed the Lord, that did hee in the heaven and earth,
in the ſea, and in all the depth. It is not hard to the Lord to ſave with many or with few.
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 unchangeableof 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 deSome 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.
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.
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
Who knoweth the power of thy wrath?
CHriſtian and courteous Reader, whereas in the conference of the two copies, I found in the former a large Paraphraſe delivered by U
on the deſcription of God; and in the latter a brief AbDavid 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 advertiſe
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
) Incorporeall, inviſible, and to no ſenſe of man perceivable. LikeHe 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,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.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.
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.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 ſimiliThe Saints are born of God. Anſ. QueWe 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 remai
Moſt perfect in himſelf.) 1. Sole poſſeſſor of all bleſſedneſſe. 2. And that in himThe Lord hath made all things for himſelf.
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 creaWee 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
God rejoyceth in our obedience. Anſ. He doth ſo; our o
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 per
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 crea
Juſt.) 1. In reſpect of his generall juſtice and righteouſneſſe, whereby hee wilparticular juſtice, whereby he immutably diſpenſeth aright reHee 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 puNo 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 agenerall 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. BeHee fore-telleth that which hee will not have done. Anſ. He fore-telleth that it ſhall come to paſſe, but conditionally. ObHe deceiveth the Prophets. Anſw. That is,
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 diffeThis 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.
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 puMercy is a kind of griefe or ſorrow. Anſ. It is ſo in men, but not in God. Ob. 2. He rejoyceth in revenge.
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. Name
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. ObGod 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 conHis will is not done ſometimes; as, How often would I, and thou wouldst not?
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.
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,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.
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 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.
Lord, who is like unto thee?
None can ſtay his hand, or reſiſt his will. If we ſuppoſe and put moe gods, either each of them wil be too weak to rule all, and ſo imperfect, and not wor
The uſe of this Queſtion is to teach us, that whereas God is but one;Many are called gods in Scripture:
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.
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. a God, either ſo entituled for ſome ſimilitude of the divine properties, dignity, and divine office and function:or an imaginary and fained god; ſuch gods are many: 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,Whoſoever reſiſteth the power,
reſiſteth the ordinance of God.
The Angels alſo are called gods, both for the dignity and excellency of their nature and gifts, power and wiſdome, wherein they far ſurfor the divine office and function which God exerciſeth by them in this world, in defending the godly, and puniſhing the wicked:Thou madest him little lower then the gods; that is, then the Angels: The Angels are miniſtring
ſpirits.
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.Many things are accounted gods in mens fancies and opinion,
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 him
ESſence, in Greek ſubstance, is a thing ſubſicommunicable, 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 genecommunicable 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.
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, de
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 communi
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.
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 peEſſence is the vebeing 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
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 anThe 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: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, ana 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 naThe 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.manner whereby the divine eſſence being inIn 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. 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 diffethat 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.
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: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 ſignia 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.
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 abEſſence 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 unchangeNeither 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: LikeThe 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 comFor 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 affirma
Trinity, are underſtood the three Perſons diſtinct in one eſTrinity 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.
HEreticks of ancient carped at theſe termes, becauſe they occurre not in ScriI am that I am. Again, I am hath ſent mee unto you. Again,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.
the Trinity, then as John ſaith, that There are three which bear record in heaven, the Father, the Word, and the holy Ghost.
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 & brawlThat 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 He
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 oif 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.
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 diſparageThat there are three perſons, each of which are that one true God, Creatour of all things, is proved, 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: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.
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,
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: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,
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,
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 belove, the acceptation whereby God, for his Sons ſake, doth rethe 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,
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 ſalThrough 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. 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 JehoThoſe 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 beThoſe places which give unto the three the ſame attributes or properties and perfections of the divine nature; namely, eternity, immenſity, omniThoſe 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. ,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 perother 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 exi
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,
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.
HEre we are firſt to obſerve and conſider, 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. What it aſcribeth to each particular, as peculiar unto him, and how it diſtinguiſheth and diſcerneth the perſons. Common to the three perAll 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 ga
by their inward works. Secondby 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 commuIn the beginning was the Word,
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,
whom I will ſend unto you from the Father.
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 communicaThe 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 reckoBaptiſe all nations in the name of the Father,
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,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 beGeneration 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,
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 begotbeing 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 atWhy 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 op
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:
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 albegotten: but that is begotten, to which the ſubſtance of him that begetteth is communicated.
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 founnot 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
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
by him. The Son can do nothing
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
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.
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 Apoin 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,
God hath ſent forth the Spirit of his Son into your hearts, which cryeth, Abba, Father.
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 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:
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:
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 ſanctifiHe 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,
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, neiThat hee is the eternall Father, co-eternall Son, and co-eternall holy Ghoſt. But among all points, there is none more ſharply opfor 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.
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 ſimpliWhere 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 Mian 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 uNo 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.
Anſ. I beleeve the everlaſting Father of our Lord Jeſus Chriſt, who hath made of nothing heaven and earth, with all that are in them
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 declaI 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 maI beleeve in God, is, I be
In God.) The name of God is here taken eſſentially for God the Father, Son,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: bueſſentially, 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 regeTo 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 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
This kind of reaſoning Logicians call a fallacie of compoſition and diviſion, that
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 inferin God, on this wiſe: I beleeve in God, the Father, &c. This is proBecauſe 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 eiI 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,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 inGod 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.) 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 imbraI 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: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.
Gods generall works are the workes.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 diworks,
Of Creation (the works whereof are read in Geneſis to have been accompliſhed in ſix dayes, and are by daily inOf 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, wherby, through his immenſe and great wiſdome, he adminiſtreth and governeth all things. Theſe two latter are compreprovidence. And therefore next unto the creation is annexed the place concerning Gods Providence.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, whereperfection and accompliſhment,Creation, or, the Creation of the world: and the princi
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.
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.
So God loved the world. Here we conſider it in the firſt ſenſe.
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.
By teſtimonies of holy Scripture, as by the whole hiſtory of the creation ſet down by Moſes. Likewiſe,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 incom
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. The novelty and lateneſſe of all other hiſtories, compared with the antiquity and ancientneſſe of the ſacred ſtory.
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. The certain courſe and race of times, even from the beginning of the world unto the exhibiting of the Meſſias.
The conſtitution and founding of common-weals.
The order of things inſtituted in nature: which muſt needs have been produced and framed by ſome
The excellency of the minde of men and Angels. Theſe intelligent mindes have a beginning: Therefore they have it from ſome intelligent cauſe. The principles or generall rules and naturall notions ingenerated in our minds.
The trembling of conſcience in the wicked.
The ends of all things profitably and wiſely ordained: therefore by ſome cauſe underſtanding and ordaining them. 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.
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, There is no infinite proceſſe in nature of cauſes and effects; for if ſo, naThe nobleſt and excellenteſt of all effects is the world: There
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 reNo 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.
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,
he was idle. Anſ. The conſequence of this argument is deHee 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 enugeneration, 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,
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.
Anſw. The Major is true of the muquietneſſe:
quietneſſe in Philoſoquietneſſe 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, be
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.
Anſw. The aptime 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 ainſtant: For the firſt in
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-exinaturally, by motion: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 corby the abſolute power of God, working without any motion: for the omnipo
Object. 6. God is eternall.
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,
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 infiin all things, and without all things. And Ariſtotle himſelfe witneſwithout 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:
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 bleſſedHeaven, ſaith God himis my ſeat,
and earth my foot-ſtoole. Wherefore, although heaven were ſomeheavenly 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 bleſif 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 underof 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.
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 beTheſe 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. Where
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 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 un
with his beck only, word, or will, without labour, weariThe 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.A naturall agent.
That which worketh with an appetite.
Men and divels.
Angels.
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, wawhich 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 ſuof 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 delibeHe ſpake, and it was done; hee commanded,
and it was created. Who quickeneth the dead, and calleth thoſe things which be not,
as though they were.
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 whereThat 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:
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, nameSome 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 prinOf nothing is made nothing, is to be un
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.
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,
In the beginning God created the heaven and the earth, &c. namely, after the common account (this preſent yeer of Chriſt,
Therefore the world hath continued,
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 toge
THe ends of the creation of all things are ſome generall,
ſpeciall and ſubordinate.
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.
Praiſe the Lord, all yee his works. Of him, and through him, and for him are all things.
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 magniThe heavens declare the glory of God,
and the firmament ſheweth the works of his hands.
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:Lift up your eyes on high, and behold who hath created theſe things. This third end is ſubordinate, and ſerveth for the ſecond end. To gather an everlaſting Church of Angels and men, who ſhould agnize and magnifie the Creatour. 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 inSubdue the earth,
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:
thou haſt put all things under his feet. Whether the world, or life, or death, or things preſent,
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 crea
That all might honour the Son as they honour the Father.
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.
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.
The divell is a lyar and a murtherer from the beginning: and when hee ſpeaketh a lye,
he ſpeaketh of his own. By one man ſin entred into the world, and death by ſin.
Hee calleth thoſe things which are not as if they were.
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.
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.
Of him, and through him, and for him are all things.
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.
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 mat
The Queſtions concerning Angels are two:
What deſcription is ſet down in the Scripture of good Angels.
What deſcription is delivered of bad Angels.
ſpirits:
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,
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 oWho ſaid, that there was neither Angel nor ſpirit: but that good Angels are cogitations and motions raiſed by God in men, or happy events proceebad 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 underby 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,
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.
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
The children of God, it is not to be un
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.
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.
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,
but left their own habitation, &c.
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.elect Angels, they are ſaid alwayes to behold the face of the Father.
ſhall be like Angels. And this perſeverance in their ſtate they have,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,
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:Praiſe the Lord all ye his hoſts.
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 godThe 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 deThat 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:
Ye ſhall ſee heaven open,
and the Angels of God aſcending and deſcending upon the Son of man.
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,Partly to ſhew his power alſo over his Angels, who uſeth their labour and miniſtery at his pleaſure.
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;
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 accor
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 righteouſGod ſpared not the Angels that had ſinned,
but cast them downe into hell, and delivered them into chains of darkneſſe,
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.
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.
Hee that committeth ſin, is of the Divel; for the Divell ſinneth from the beginning.
Sathan entred into Judas. Sathan filled Ananias his heart, that hee ſhould lie unto the holy Ghoſt,
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.
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 thereThe 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,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,Job 1. & 2. And the Dragon that old ſerpent, Revel. 12. & 20. beThe great Dragon, that old Serpent, called the Divell and Sathan, was cast out, which deceiveth all the world. Again, The accuſer of our brethren,
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.
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 DiThe 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 apby 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 Scri
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,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 dito 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.
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,Sathan hath deſired to winnow you as wheat.
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:
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.
Anſw. The almighty power of God every where preſent
Gods providence is joyned with the place which treateth of the creation; becauſe the providence, that is, the predoth 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 conbut 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 creaJehovah,
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 prin
THe two former of theſe are diſcuſſed here under this twenty ſeventh Queſti
deſtiny.
preſcience or fore-knowledge of God in all things, but not a will decreeing, cauſing, and ruling all things.
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 proofsTeſtimony of Scripure, and force of argument.
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,
and one of them ſhall not fall to the ground without your Father? Yea,
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 reaI 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.
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 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 per
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 wiſHe that planted the ear, ſhall he not hear?
Or hee that formed the eye; ſhall he not ſee?
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:
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.)
There is verily a God who both heareth and ſeeth what we doe. And Homer, God hath an upright eye.
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 intelliThe 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. He that at all times and in all places adorneth vertue with rewards, and draweth the wicked to puniſhment, he muſt needs rule all manThe righteous ſhall rejoyce when hee ſeeth the vengeance:
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 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 mainteBy me Kings reign, and Princes decree juſtice.
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,Common-weals are governed far more by the aid and aſſistance of God, then by mans reaſon and counſell.
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 ſenſiThe Lord ſtirred up the ſpirit of Cyrus.
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.
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:Hath he ſaid, and ſhall he not do it? And Tully ſaith, Are there gods, and do they not ſignifie or fore-tell 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:Man liveth not by bread onely, but by every word that proceedeth out of the mouth of 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.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. 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 ſimGod is the first cauſe of all things: Therefore all things depend on him.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
Theſe things haſt thou done, and I held my tongue;
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.
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,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,
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.
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 knowdecree 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.
Likewiſe,
or are not to be done.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 providence, ſignifieth with the Greeks both a knowledge and a care of things.
Eternall.) Becauſe ſeeing neither the ignorance of any thing, nor increaſe of knowledge, or change of wilThe Lord hath poſſeſſed me in the beginning of his way.
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.
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:He doth whatſoever he will. As the clay is in the potters hand, ſo are you in mine hand.
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.
Moſt wiſe.) This is ſhewed both by the wonderfull courſe of things and eWith him is wiſdome and ſtrength, hee
hath counſell and understanding.
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.
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,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. Da
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 creaMy Father worketh hitherto, and I worke. No creature, whether great or ſmall, can either be, or move, or doe, or ſuffer any thing,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,
Speciall, whereby he beginneth the ſalvation of his choſen in this life, and perfecteth it in the life to come: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 (inWhich only doth great wonders. This is the finger of God. MediWhen 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 nouriſhmentsTake a lump of dry figs, and lay it upon the byle, and hee ſhall recover. So likewiſe God by his word written, read, heardThey have Moſes and the Prophets, let them hear them. Moreover, The mediate working or action of God is done ſometimes by good,
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 goodAs 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 accom
He worketh all good things.) Even in all creatures, both great and ſmall, he worgood are underſtood,
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. ExamIf this nation,
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,
naturally evill, as it is a deſtruin 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 auYee execute not the judgments of man, but of the Lord.
There is no evill (to wit,in the city which the Lord hath not done. I the Lord make peace, and create evill.
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,Thy deſtruction is of thy ſelfe, Iſrael. Anſ. True,He will not death. Anſ.
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,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: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 notwill 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;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,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 nacorruption 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 goodThat 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 alCreatour 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 govern
How far forth God willeth ſin, and how hee willeth not, but permitteth it.
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. 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, intenAs concerning the withdrawing of his grace,
This withdrawing is an action proper to God, namely, his eternall and forcible working will, deſtining whom it will to be forſaIt 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 withNow as the inclinations,
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, puniſhthe 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.permit ſin,
will. For ſuch is the liberty, wiſedome, goodneſſe, and power of God, that no leſſe by vicious, than by good inſtruments, he moſpeciall 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 crea
I will have merry on whom I will have mercy: O man,
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?
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 deof Gods permiſsion of ſins,
willeth, nor worketh ſins, as they are ſins, is confeſſed by all the godI 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 apſecret, yet effectuall conſent, motion, & inſtinct, doth moſt juſtly work thoſe actions or works by his creatures, which they with ſin perneither 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 wickedbut 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,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,
and eyes to ſee, and eares to heare, unto this day. Wickedneſſe proceedeth from the wicked,
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
Remember the former things of old: for I am God,
and there is none other God, and there is nothing like me.
To his glory.) That is, to the manifeſting and magnifying of his divine juſtice, power, wiſdome, truth, mercy, and goodneſſe.
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.
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,
even the wicked but not wickedneſſe) for the day of evill.
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 adAnd 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.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 ſounThat 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.
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.
Now to all theſe heads, as it were, and principles, adde we ſome ſuch teſtimo
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.
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,
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.
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
theſe places of Scripture ſpeake: If a man hath not laid wait,
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.
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 iGod 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
To thoſe teſtimonies of Scripture which ratifie Gods providence in ſuch neceſon his decree revealed in his word, thoſe places alſo may be adWho ſhall change our vile body, that it may be faſhioned like unto his glorious body,
according to the working whereby he is able even to ſubdue all things unto himſelfe. This corruptible muſt put on incorruption, and this mor
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 eAs 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 thereSynecdoche (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.The things that I ſhall ſpeake, ſhall come to paſſe. And God ſpeakwhich 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 wilGod 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 rea
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 provi
ſimply, as God ſimply willeth good things; or after a ſort, as hee in ſome ſort willeth even thoſe things which are evill.
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
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.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.
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 ſumme is, Gods wil and decree is the cauſe both of the event, and of the foreſeeing or knowHath he ſaid it,
and ſhall he not doe it? And hath he ſpoken, and ſhall he not accompliſh it?
In him, we live,
and move, and have our beeing.
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,
becauſe all are vanity: Therefore they are not ruled and governed by divine providence. Anſw. The
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 conBut 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 rulconfuſion and order in divers reſpects be found in them. Now neither Divels nor men commit any thing ſo reAll 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 judgeAll 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. MoreoThe 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 reaAccording 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? The Kings heart is in the hand of the Lord, as the rivers of waters:
he turneth it whither ſoever it pleaſeth him. God moveth, inclineth,The rod of the Lords wrath. Likewiſe, the Aſſyrians are called, The ſanctified of God, hired ſouldiers,
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.
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,
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 creaThe 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,
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 pro
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, reathe 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 themWhatſeever is not of faith, is ſinne: that is,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 ſeeto ſpoyle the Egyptians, it was not theft, but a worke good in it ſelfe, both in reſpect of God,
Repl. 2. He that willeth and worketh an action, which is in it ſelfe ſin, willeth and worketh ſins:
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,
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,
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
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 acſubject and matter one and the ſame worke, which both God would, ordayned, and wrought; and the Aſſyconſideration and reſpect, it was not the ſame, but moſt diin 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; beThe end maketh the kind of action either the ſame or diverſe.
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 wilGod 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, alSinthen 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 in
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 bepaſſively, & ſignifieth as much as to want, or the want of rightas it is a puniſhment; and commeth not of God, as it is ſin, and re
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 contherefore 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
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.
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
He willeth not, neither alloweth or commandeth, nor worketh any thing, as by reaſon of the corrupNow 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 conSo 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. In reſpect of his commandement, and inviting of all to repentance. But he will not that all be conin 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 omnipoIf 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.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.
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 alIn 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 choin reſpect of the decree of God, it was neceſſary: for by his dechangeably 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,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.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 ſuppoſitiThinkeſt thou that I cannot now pray to my Father, and hee will give mee moe than twelve legions of Angels?
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 con
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, ſometimes is underſtood the decree and provide
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 themOur God is in heaven, he doth whatſoever he will. With God ſhall nothing be impoſſible: that is, which is not againſt his nature,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 defate, leſt any ſhould ſuſpect her to maintaine with the Stoickes an abſolute neceſsity of all things. Secondly,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 diAnd 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 oriof 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 deIn 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 inſome things are contingent, which have cauſes working contingently, that is, apt and fit to produce, or to forbeare producing diBut 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 broContingent (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 ſhadIf therefore by contingency they meane the changeableneſſe of effects,
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.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 ne
So likewiſe we anſwer concerning fortune and chance.
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.One Sparrow ſhall not fall on the ground without your Father. And, The lot is caſt into the lap, &c.
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 princiends, 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,
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: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 neceſSecondly, 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;
For, they merit puniſhment, and that most justly:
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,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 othe ſinnes, as lies, and temptations to ſactions themſelves of the wicked, as they are not ſins, but operations and motions ſerving for the exerciſing and manifeſting of Gods goodneſſe or juwill 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.
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 DiIf 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 wicGod 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 godThat they are neglected of God ▪
when they are affliſet his face against the wicked, to cut them off.
Anſw. That in adverſity we may be patient
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 acFor 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 whatThat we may be thankefull for benefits received of God:
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.
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 ſignifiThe 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 ad
Anſ. Becauſe he ſaveth us from all our ſins
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 beThe 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 glorifiFrom thence ſhall hee come to judge the quick and the dead.
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 ſitbenefits 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: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.
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:
What is ſignified by the word Jeſus.
From what evils he ſaveth or delivereth.
How hee ſaveth.
Whom hee ſaveth.
Jeſus, concerneth not ſo much the EtiJehoſcuah or Jeſcuah) ſignifieth a Saviour and Authour of ſafety: which Name God himſelf gave unto the MediFor he ſhall ſave his people from their ſinnes.
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 ſalMany 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 reſembtrue 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 beJeſus by an excellency above others, being the true Saviour: 1. Becauſe he ex
That the Sonne of God onely is that Saviour, is ſhewed by the places of Scripture following: There is no ſalvation in any other.
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 ſaveth, as the fountaine of our delivery; beThe 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 Sonne ſaveth b
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.alone executes all creaAnſ. 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 compa
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,from all paine, and puNow 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.
Hee is made unto us wiſedome, righteouſneſſe, ſanctification, and redemption.
by his merit, and by his efficacy. 1. Hee ſaveth us by his merit or ſatisfaction; becauſe by his obedience, paſsion, death, and interIf any man ſin, we have an advocate with the Father,
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.
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,
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.
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.
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 remiſhis efficacy, power, and operation; beregenerateth us in this life,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:
the onely begotten Son, which is in the boſome of the Father, he hath declared him.
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,
that he might looſe the workes of the Divel. Of his raiſing us from death, theſe ScriI 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.
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 ſancti
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,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 ſurThe 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.
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.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.
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.
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 deGod ſo loved the world,
that he hath given his only begotten Son, that whoſoever beleeveth in him ſhould not periſh,
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:
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.
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.
Now then, what meane the words of this Article, I beleeve in Jeſus?
This is my beloved Son,
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.
Anſ. No: For although in word they boaſt themſelves of him as their Sa
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 beſtowTo 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, wil
Anſw. Becauſe he was ordained of the Father, and annointed of the holy Ghoſt,
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 proEpitheton 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 certainChrist, which ſignifieth Annointed, foure things eſpecially offer themſelves to be conſidered:
What the Ʋnction or Annointing of Chriſt is, or in what ſenſe he is called Annointed.
What is Christs Propheticall function.
What his Prieſthood
What his Kingdome.
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, We are unto God the ſweet ſavour of Christ in them that are ſaved.
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 A
Now, the anncinting of Jeſus Chriſt is, The Lord would breake him,
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,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.I came not of my ſelfe, &c. I came down from heaven, not to doe mine own will,
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,
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 ofHe 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,
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,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 annointannointed and annointer, as raiſer, and raiſed. For the Father annointeth with the holy Ghoſt, but by the Lord: So that Irenaeus ſaith pretily,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,
that Chriſt was annointed. Anſ. Chriſt was not annointed typically, ceremoniWherefore God, thy God, hath annointed thee with the oyle of gladneſſe above thy fellowes.
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 Pro
Hence we learne and underſtand theſe two things: 1. That Chriſt hath his name not from the ceremoniall annointing,
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.
types, and ſhadowes of this only chiefe and true Chriſt, that is, of this King, Proimperfect 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,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.
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.Becauſe not one jot of the gifts of the holy Ghoſt can be added to the Godhead, becauſe of the exceeding perfection thereof.
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 alreaAccording 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:
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 amAnnointing. 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.
according to which nature Chriſt is not annointed (that is, neither ſeveralaccording 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 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 conGodhead, 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,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. 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.
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 annoinProphet, 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 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,
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,New Teſtament ſpeciis a perſon immediately called of God,
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 ſpiA Prophet of the New Testament, lis c
So is this word uſed, 1 Corinth. This function and gift of pro
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
Wherefore the Pro
of Chriſt is,The
thoſe ſpeake I to the world: Likewiſe to refine and puHe (that is,hath given ſome Apoſtles ▪ ſome Prophets, and ſome Doctors, &c. Therefore ſaid the
So the ſpirit of Chriſt is ſaid to have ſpoken by the Prophets. Hee ſhall baptiſe you with the holy Ghoſt, and with fire. Then opened hee their underſtanding,
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,
in reſpect of the Father, of whom in cogitation beholding himſelfe, and conſidering the image of himſelfe not vaniſhin 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.
only men, and his ſerthe 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.Of his fulneſſe have we all received, that is, all the Elect, even from the beginning of the world unNo man hath ſeen God at any time: the onely begotten Son, which is in the boſome of the Father, he hath declared him.
He ſhall receive of mine, and ſhall ſhew it unto you. He ſhall lead you into all truth.
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.
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.
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.
ſignifying or typicall, another ſignified.
The typicall Prieſt was a perſon apTo 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 TeſtaHigh-Priest the reſt inferiour Prieſtsto the High-Prieſt with the othe Holiest of all,
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 peoTo 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:
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,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. Where
The ſignified, and true, and only High Prieſt is the Son of God, immediately ordaiTo 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.
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 FaTo 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.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,
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.
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.
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,
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.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,
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 obeTo 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 furTo make his Church partaker of the bleſſings of his kingdome, and to adorne her, raiſed up from the dead, with everlaſting glory and bliſſe. 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.
Anſ. Becauſe through faith I am a member of Jeſus Chriſt,
inunction, or annointing of the faithfull, namely,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
functions of theſe his mem
What is the annointing of Chriſtians, or whence Beleevers have the name of Chriſtians, or Annointed.
What is the Propheticall function of Chriſtians.
What their Priesthood.
What their Kingdome.
LUke teſtifieth,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 generChristian, 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: ſeeLet 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, but not true Chriſtians, who being baptiMany 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 inWhy 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,To be the members of Chriſt, is nothing elſe, than to be conjoyned and united to Chriſt, by the ſame ſpirit dwelWee being many, are one body in Chriſt.
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,
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, I will ſend unto you from the Father,
the Comforter, the Spirit of truth.
our head in three reſpects: 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.
In dignity, or order: glory,he hath made him heire of all things, and the ruler of his houſe.
In reſpect of his office: For hee is the redeemer and ſanctifier of his Church, hee is over every member of the Church, he members of Christ:
Becauſe by faith and the holy Ghost wee are joyned unto him,
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.That Chriſt may dwell in your hearts by faith.
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.
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.
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,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,
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 exThat Christ ſhould communicate unto us his Propheticall, Prieſtly, and Royall function.
CHriſt maketh us partakers of his Propheticall honour or office, not only in this, that himſelfe prophecieth unto us,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,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.
to teach, to pray, and to ſacrifice: Wherefore our Prieſt-hood is, And thou, when thou art converted, ſtrengthen thy brethren.
giving our members as weapons of righteouſneſſe unto God.
Let us therefore by him offer the ſacrifice of praiſe alwaies to God, that is, the fruit of the lips, which confeſſe his name.
Thy prayer is heard and thine almes are had in remembrance in the ſight of God.
Grace is given mee of God that I ſhould be the Miniſter of Jeſus Chriſt towards the Gentiles,
miniſtring the Goſpel of God, that the offering up of the Gentiles might be acceptable.
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,
both of thankeſgiving and propitiatory: We offer up only ſacrifices of thankeſgiving. The old Prieſts alſo offered up ſaboth perfect: ours unperfect, and defiled with many ſins. 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.
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.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.
Who hath given us victory. This is the victory that overcometh the world even our faith.
hereditary unto Chriſt: For he is the naturall Son, and thereruler over his houſe, heire of all things. We are, by and for him,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,
judging the twelve tribes of Iſrael.
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.
the ſcepter of his ſpirit and word, moving our hearts, and reoutward word and rites; we cannot give the holy Ghoſt: as, I baptiſe you with water,
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:
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 in
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.
Anſ. Becauſe Chriſt alone is the co-eternall and naturall Son of the eter
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 manonely 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.
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 communicaWholly 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,As the Father hath life in himſelfe: ſo likewiſe hath hee given to the Son to have life in himſelfe. The eternall Father thereSonnes 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
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 we are the ſons of God, namely, by adoption; and how Chriſt is the only begotten Son of God, to wit, two waies: According to his Divinity, becauſe, as touching this nature, he alone was from everlaſtWe have ſeen his glory,
as the glory of the only begotten Son of the Father.
According to his humanity in ſome ſort, (though unprothe firſt begotten,
According to his Godhead▪ both in reſpect of time, and of worthineſſe: becauſe he, before all,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 purchaſWho 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.
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.naturall Son, becauſe he is begotten from everlaſting of the eſſence of the Fanaturall 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.
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 FaHow then are wee the brethren of Chriſt? Anſ. Our fraternity and brother-hood with Chriſt conſiſteth in theſe foure things: 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 acnot as concerning his nature, but onely in reſpect of the manner: For, according to his humanity, he is conThe Father hath given unto him to have life in himſelfe: and that,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 reſpectEvery 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 enu
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 ſubWe have ſeen his glory as the glory of the only begotten Son of the Father.
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.
WHereas this doctrine, concerning the only begotten Son of God, is a founthat Chriſt is the only begotten Son of God, and much leſſe can beleeve in this only begotten Son of God, unleſſe withtrue God, even the everlaſting Word, of the ſame ſub
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 diſ
THis Concluſion is to be proved and maintained againſt both ancient and moTo the firſt Claſſe belong thoſe teſtimonies of Scripture,the Word is diſcribed that he was made man, that he was manifeſted in the fleſh,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: Thereaſſumer and the aſſumed are not all one.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 arguThe 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,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:
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.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,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:
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 noWord 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,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,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,
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 eſIn him, that is, in Chriſt Jeſus; dwelleth all the fulneſſe of the God head, that is,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, eDeſtroy this temple:
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:
Made of the ſeed of David according to the fleſh:
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.
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,Word dwelling in his Majeſty perſonally.
To the ſecond Claſſe or order of Reaſons, are referred thoſe reſtimonies,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.
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 thereThat 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 gloJohn 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;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 whatGod ſending his owne Son, that is, borne of his owne ſubſtance: (or we are otherwiſe alſo of God, being renewed by his ſpiWho 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,
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, CreChriſt 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, AThe 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 begotSonne. 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 FaWord, according to Servetus doctrine, had not his proper hy
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 reThe Word, who is the onely begotten Sonne of the Father,
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:His name ſhall be called Immanuel.
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,
Thou art my Sonne: this day have I begotten thee. Againe, Kiſſe the Sonne. I will be his Father,
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.
Wherefore there was not any Sonne before Jeſus was borne. Anſ. The Antecedent is moſt falſe. For, ſeeing the Word did take, joyne, and uperſon or Son of God, but another nature;
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 diſWord 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 othe 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.
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,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 huma
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, 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. only begotten Son of the Father.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 reWords 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,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,Jeſus, who is called Chriſt, was borne of Mary.
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
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, ſeegrace is oppoſed to nature, and we are ſons by grace, it muſt needs be that Chriſt is the Son by nature.
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, ſeeThat 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 anothe beloved Son of God, the firſt begotten of all creatures,
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,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:
humanity of the Sonne was borne in the world: ThereThe Sonne quickneth whom he will. No man knoweth the Father, but the Sonne,
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 bethe 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,He that was manifeſted in the fleſh is God, and therefore another nature from the fleſh: For God is one thing,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:
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.
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,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 Abra
But ſeeing the new Arrians do marvellouſly deprave, by their new and crafty deWord, 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 ſee
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 ſtoperſon 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.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:
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
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,
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.
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.The Lord appeared ſpeaking: whom Saint John affirmeth to have been Chriſt.The Word is ſaid to have been palpable, viſible, and ſo forth. Anſw. That is,But hee is no where ſaid to be inviſible.
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,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, inHe is with us in power and vertue; not in eſſence. Anſ. This objection were rather to be hiſſed out, than to be refuted,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 Jeknown 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 ſigto 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
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, bethe 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 blaſBecauſe they honour not the Son,
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 abſoluteGod in the ScriGod 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.
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.
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,
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, togecommunicating 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.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 commuAs the Father hath life in himſelf,
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,
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 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:
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,
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 ſeBy whom all the body receiveth increaſe.
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,
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.The ſeed of the woman ſhall breake the Serpents head. This victory and conqueſt over the Divell, beganne even from the beginning of the worldLord, a Priest, and a King, not only that was to come in the fleſh,Thou art a Prieſt; that is, whom hee had already ordained to this office, livingThere is one God, and
which is the man Chriſt Jeſus ▪
Therefore this man is the Mediatour of all from the very beginI give unto
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,
which were in time paſſed diſobedient. Yee are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chiefe cor
Which place is diligently to be obſerJeſus Chriſt yeſterday and to day, and the ſame for ever. Anſ. 2. Wee deny their inspeaketh of the firſt creation. Which wee ſhew: 1. BeAs many as received him, to them he gave power to be the ſonne
Now hee therefore ſetteth downe the firſt creation before, bethe 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 wickMy Father worketh hitherto,
and I worke: Wherefore both of them from the beginning of the world,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,
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 compreThe 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.
The worlds, that is, the new Church. Anſ. 1. God made the old alBearing 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 impuBut unto the Son; which appertainIf hee made all things, then the Father made them not by him.
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 proportiThe 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 omnipoWho being in the forme of God,
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,
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.
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, beis the life of all, that no man without him, and all by him are ſaved. Theſe are
merit, whereby he dethat life is in him, ſignifieth that he is,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,No man hath ſeen God at any time: the Son hath declared him.
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 illuminaHee 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,
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 deI was daily his delight, rejoycing alwaies before him:
And took my ſolace in the compaſſe of his earth, and my delight is with the children of men.
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 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 under
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:
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,
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 ſubſiHee 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.
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 qua
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 per
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
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
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.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,
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.
Ʋnto the ſixth Claſſe are referred thoſe teſtimonies, which teſtifie Chriſt to be the wiſedome of God. The arThe 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 SoThat 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.
But unto them which are called, we preach Christ, the power of God, and the wiſdom of God. 3. The ſame pro
To the ſeventh Claſſe belong thoſe Scriptures, which ſpeake of the office of the Mediatour. The argument is this: The Mediatour,
without whoſe merit and preſent efficacy, there could be no friendſhip or amity joyned between God and ſinfull men,
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,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
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,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,
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.
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.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.
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 beThis 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,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.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 make
Ʋnto the Son he ſaith, O God, thy throne is for ever and ever. Chriſt Jeſus is the Apostle and High Prieſt,
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 Mi
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 Methe name,
the properties alſo and perfections of the true God are every where aſcribed in Scripture: as omnipotency, infinite wiſdome, omniproperties of the true God, yeeldeth us a more firm proof of his Diname 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 thereCreatour, 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 Wiſe
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 arguWord is the Son of the Father, and from the Word the holy Ghoſt proceedeth, and is given: Therefore the Word is neither the
another from the FaThere 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: 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:This is my beloved Sonne in whom I am well pleaſed.
The attributes of properties of the perſons, namely, ſending, revealing, and their offices are diWhoſe 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 worby 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,
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.
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, SaWe 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.
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.
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,
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 inHis name ſhall be called Counſellor.
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,
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: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: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,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.
All generall effects and works common to the whole three perſons; as that he is Creatour: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.
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,
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:
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.
Then opened he their underſtanding, that they might understand the Scriptures. That he goWithout 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 temBe 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
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,
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.
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,
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 diHee 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.
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 himAs 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,
dignity, and eſſence, Anſ. The Son doth all thingsnot 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 Fa
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 ArThat 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 FaConſubſtantiall, and Like-ſubſtantiall, differ: For, like-ſubſtantiall ſignifieth moe perſons, and like eſlike-ſubſtantiall: For they are both three perſons, and three eſſences of like nature; that is, agree in humane nature. But conſubſtantiall ſignifilike-ſubſtantiall,
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 thereThere are three which bear record in heaven: but they are three perſons, not three Gods, which bear this relike-ſubstantiall, but alſo conſubstantiall with the Father; that is, hath the ſame individuall divine eſconſubſtantiall, 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
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.Jehovah; This is the name, whereby they ſhall call him, Jehovah, (or the Lord) our righteouſneſs. The expected God and SaviJehovah: 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 JehoJehovah. 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,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.God hath ſent the Spirit of his Son into our hearts: Therefore the Father and the Son are one eſſence, and the ſame God: Other
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 comconſubstantiall with the Father.
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,
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 beThoſe 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,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.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 inſtruThoſe 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,creatures or falſe gods. To which, this Rule anſwereth: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.
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:
7. They wreſt the phraſe of Scripture to another ſenſe: as,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.
1. NOthing hindereth, why they, who are equall in nature, may not be in deoffice 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 orthe 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 tathe Son of God the ſecond perſon only. The former wiſdome exiſting in the creacreated: 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 worthe Father, the Son alſo, and the holy Ghoſt.
8. When God is conſidered abſolutely, or by himſelfe, or is oppoſed to the creathree 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 remeaneth 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 reboth 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.
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, regeneration 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
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 in
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 numHis goings forth have bin from the beginning, and from everlaſting. Now glorifie mee, thou Father,
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:
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,
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 Miin 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.
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 Ma
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 concluwhatſoever 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 noWhatſoever 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 apman. 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 reoffice, in which ſenſe Chriſt is inferiour unto God, not in reeſſence 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 ſeWhom 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 diIn 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,
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 CreaAnd whom thou haſt ſent, Jeſus Chriſt: Therefore, herein alſo conſiſteth life eternall, that Jeſus Chriſt, ſent of the FaThe ſame is very God and life everlasting.
Onely unto the ſubject Thee, unto which it doth not belong, but unto the predicate God, which
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 conWhatſoever 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 Jehoabſolutely and eſſentially for the three perſons (for one and the ſame Jehovah or true God, is the Father, and Son, and holy Ghoſt joyntperſonally, 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 eſ
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: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 begotthe Son: and by a conſeTrinity it ſelfe and divinc eſſence is impugned, with the ſelfe-ſame alſo is each Perſon aſſaulted: and contrari
Anſ. Becauſe he, redeeming and ranſoming, both our body and ſoule from ſins, not with gold nor ſilver, but with his precious bloud, and deliver
Here we are to obſerve theſe two things:
In what ſenſe Christ is called Lord.
For what cauſes hee is our 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,
whom thou gavest mee. None ſhall pluck them out of my hand. 2. BeYe are bought with a price, therefore glorifie God in your body and in your ſpirit,
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,the names of the office, bewhole perſon, not by communication of properties (as the names of his natures and properChriſt 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.
CHriſt is Lord,
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 creaHe 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:
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 inServant could not be exServi (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 domiWherefore, in reſpect of God, Christ redeemed us; for unto him he hath paid the price: But he hath delivered us,
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 re
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 doNone of them are lost which thou gaveſt me. No man ſhall pluck my ſheep out of my hands. He keepeth the wicked to deſtruction,
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
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,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. 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 o
What is then the meaning of this article, I beleeve in Chriſt our Lord? Anſ. Three divers ſpeeches are here to be obſerved: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 beTo 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 ſafewe 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.
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 o
Anſ. That the Son of God, who is,
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.
Anſ. The fallacy of this argument is drawn from an abuſe of miſby 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,
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 hoIf 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,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 ConceptionHe 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 there
What then doth Chriſts conception of the holy Ghoſt ſignifie and import? Three things thereby are ſignified: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.
ſanctifie it in the mothers wombe: that is, (ſith it became not the Word,
Hee hath made him to be ſinne for us which knew no ſinne,
that wee ſhould be made the righteouſneſſe of God in him.
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.
God is a conſuming fire.
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 ſinthe 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,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:Behold a Virgin ſhall conceive,
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. 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.
Anſ. That he is our Mediatour,
A confirmation of our faith, that hee is the true Mediatour.
A conſolation, that we through this Mediatour are justified before God. The reaſon hereWord, 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,
which was conceived by the holy Ghoſt, borne of the Virgin Mary?
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.
NExt after the Article of the Conception and Nativity of Chriſt, for the betOf 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.
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 proa 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,
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 adeny 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. Ofancie 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,By plaine places of Scripture, which teſtifie, Chriſt, Maries
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 VirHe that ſanctifieth, and they which are ſanctified, are all of one:
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,
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,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,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,
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 infi
ſeed of the woman, of A&c. But this Jeſus, the Son of the Virgin Mary, is that promiſubſtance of Mary, and to have taken true fleſh.
humane nature, which ſhould be of the ſame kind with ours. But in the MediAdam, 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 branFor 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.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
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 SoAdam. For he that could in the behumane 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.
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 faof: For that in the Major ſignitransfuſing, 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 propoBut 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,
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 igWord, but that the God-head ſhould be united unto a creature, is moſt glorious unto God, as who by that meanes hath demon
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
Marcion and Neſtorius,
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: (namethe 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 inA perſon is that which is not onWord 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 Unia 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 propoWord, 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 aſſumcompound, that is, the Word incarnate. Wherefore, in reſpect of the perſon conſidered in Union, or incarnate, the Word is raa 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 compounWord altogether one and the ſame, which, before the fleſh was taken, conſiſted in the divine nature onely, doth now after
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 judgeſo 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 aThe perſon took the nature: Likewiſe, The nature took the nature. For the divine Nature is not here conſidered abſolutely, or eſſentially, but in perWord, 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 fmiſ-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 opTo be an accident, which exiſteth by being in another, this part of the MiChriſts 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
Object.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.
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:
What it is to be united in nature, or into nature.
What likewiſe to be united in perſon, or into, or unto one perſon, or according to ſubſiſtence.
which, as eſſentiall parts, are coupled to the full perfection or constitution of one nature, or eſſence, or kind; that is,Whatſoever things then are eſſentiall parts of a perfect thing, they are ſaid to be united in nature, and unto, or into one nature.
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,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.
THoſe things are ſaid to be united in perſon, which are one perſon; that is, which alnaturall 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 aUnion 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 ope
But that in Chriſt the Ʋnion of the fleſh with the Word is not eſſentiall,
made in the nature, or any eſſentiall property of the God head, is ſhewed by theſe reaſons: 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,Eutychians held two ſubſtances to be in Chriſt of the ſame nature. Whereomnipotent, 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 creaNeſtorius, 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 UniWord did not, by uniting humane nature unto it, make the ſame God-head, or God, and omnipotent, imHomogeneall 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
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 doTo be united in nature, and to be united to, or with a nature: when notwithſtanding, the difference is very great, and moſt familiTo 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 perſonato, or with the Word, not in nature, or in eſſentiall properties; that is, it is not made with the Word one eſſence, neither made eYet 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 diffein 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 comThe 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 DiaNot 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 per
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 indiWord doe truly ſubſiſt, and belong to the ſubſtance of one Chriſt, theſe two moſt divers natures; unto one and the ſame Chriſt, of which ſoattributes 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 atnatures, 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 infirmiwithout 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.
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 conboth natures. And therefore one and the ſame man is living and corone 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, acman 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 crea
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 oThe 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 cor
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 SwenkEutychian 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 Sophibecauſe 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,
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 exThe 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 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 inWord, 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 preWord 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. Wherepreſence 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 notwithThe 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 reThe 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,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 ſaThat 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 Swenkadored. That is omnipotent and omwhich 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 thereThat 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 MaThat 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 humiliWord 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, omniſcito adore and worſhip Chriſt, is, by the agniWord, doe neceſſarily acknowledge him omniſcient, the ſearcher of hearts, omnipotent, preproper to God, and agreeth, and is yeelded to ChriſtGod-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 ſpi
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 adohis humanity alſo doth behold, underſtand, and heare our neceſſities,
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 Fawith 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 reunitely, 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 real
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 conThe 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 omnipothe communicating of names. For, Man is God, and God is man, by reaſon of the perſonall union of both natures.
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
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 toeffect, 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 be
Wherefore in ſuch like phraſes of ſpeech concerning Chriſts office, which are called of the ancient 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 comproper 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 cacommunicating of eſſentiall properties in nadeifying of Chriſts fleſh, and to thruſt the ſame upon the ſimpThe 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
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, there
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: manhood, but the man-Chriſt hath indeed in his ſubſtance the eternal and immenſe God-head. quickning and redeeming are properties of the office, common to both natures; but not after one and the ſame manner. But omnipotency is the whole Majeſty of the God-head, according to the ſuppoSchmideline 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 huan omnipreſence, omniſcience, omnipotency; that is, a God-head of the manhood. (For ſuch a communicating ſhould not perfect, but deſtroy the manunion 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 manis, 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, exegrace 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 meaTheſe 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
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 unWord.
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 de
IF there be one nature of the Word and fleſh, how then, ſeeing the Word is eveWord, 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
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 confeſ
Anſw. That he, all the time of his life which he led in the earth, but eſpeci
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 hooffice of Chriſt: and firſt of all of his Humiliation, or humbling, which is the former part of Chriſts office, whereunto belong theſe ArHe 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 NatiBecauſe 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,
What is underſtood by the name of Paſſion, or what Chriſt ſuffered.
Whether he ſuffered according to both natures.
What was the impellent cauſe of Chriſts Paſsion.
What the finall cauſes or ends and fruits thereof.
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,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, The ſonne of man hath not whereon to lay his head.
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.
He was in all things tempted in like ſort, yet without ſinne.
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?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?
Anſ. The cauſe hereof was the diverſity of the puniſhment which Chriſt inLaurence 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 anBehold the Lamb of God, which taketh away the ſinnes of the world.
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 inMy God my God, why hast thou forſaken me?
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; oIn 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 ſaranſome, 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 ſufficithe 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 ſuffeMy 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.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 affirmGod (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 puniſh
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 fulBy 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.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.
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.
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 teſtimo
Irenaeus ſaith: As Christ was man, that ſo he might be tempted:
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: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 aChriſt-God died: therefore Chriſts God-head died: For, from the concrete to the abſtract, the rea
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.
THE finall cauſes and fruits of Chriſts Paſſion are all one, ſave that they diffinall 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.
Anſw. That he being innocent and condemned before a civill Judge,
Pilate in Chriſts Paſſion: 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. That we might know that he, though innocent, was notwithſtanding ſolemnely condemned. That we might be advertiſed of the fulfilling of the prophecy: E
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 diliChriſts paſſion, that we may know him to be the Meſſias: becauſe al conditions are fulfilled in him, which are required in the Meſſias. Whereof 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?
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 ſeTo be examined, that his innocenTo 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 ap
Queſt. Now, what is it to beleeve in Jeſus Chriſt, which ſuffered under Pontius PiTo 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,
Anſ. There is more. For by this, I am aſſured that he took upon himſelfe the curſe which did lie on me.
THe death of the Croſſe is an exaggeration or aggravation of Chriſts puHe 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 cauCurſed is every one that hangeth on a tree.
Paul teacheth: Chriſt hath redeemed us from the curſe of the Law, when he was made a curſe for us: for it is written,
Curſed is every one that hangeth on a tree.
Iſaac, who being laid on the wood, was to have been ſacrificed of his Father. Laſtly, the braſen ſerMoſes ſet up upon a pole in the wilderneſſe, depainteth this kind of puAs 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,
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.
Anſ. Becauſe the juſtice and truth of God
Here we are to conſider,
How Chriſt is ſaid to have been dead.
Whether it was requiſite and neceſſary that Chriſt ſhould dye.
For whom he died.
Marcion denied that he dyed indeed: as alſo he affirmed the whole ordinary diſpenſation and miniimaginary, and that he onely ſeemed to be as a man, but was not a man. Neſtorius ſeparated the two natures in Chriſt;Sonne of God, but man onely to have died. Doe not boaſt thou Jew (ſaith Neſtorius) thou haſt not crucified God, but man. The Ubiquitabeleeve that the humanity of Chriſt,
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.
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 boThen 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,that although his ſoule was truly ſeparated from his body, yet the Word notwithſtanding did not forſake neither body nor ſoule, but remained nevertheWhy then cryed he,
My God, my God, why haſt thou forſaken me? Anſw. Becauſe of his delay and
God hath purchaſed the Church with his own bloud. And he was to be the Son of God, who ſhould die for our ſins,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.
IT was requiſite and neceſſary that Chriſt, to make full ſatisfaction, not only ſhould ſuffer, but alſo ſhould die:
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 greaThe wages of ſinne is death.
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 neceſIn 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 afIn 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,I heard (ſaith he) thy voice, and I was affraid, becauſe I was naked.
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,
the Comforter
will not come unto you.
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.
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,
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.
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, offor 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.
the whole number of the faithfull, or of all the beleeving: beWhoſoever beleeveth in him,
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: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 conmany, that peculiar people, that Church, thoſe ſheep, thoſe choſen, which were given unto Chriſt, and for whom Chriſt gave himſelf.
ſufficiency and efficacy of Chriſts death: For certain wrangling Sophiſts there are, who admit not this reDenying the Lord which hath bought them. And, Hath forgotten that hee was purged from his old ſinnes:
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 perſufficiency, 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.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 reaHe which beleeveth in the Son hath life everlaſting. The reſt are exefficacy 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,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.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 ſuffiefficacy of his merit; that is, hee would not only ſufficiently merit grace and ſalvation, but alſo effectuſheep, 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,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,interceſsion and ſuffering of death, are the two individuall or inſepa
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. Proſp3. dist. 22 Sum. de ve26. Quaft. 7.
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 beThe 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 profaithfull 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: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.
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 faithapplication and efficacy thereof: For, inaſmuch as the death of Chriſt is imparted unto them, and profiteth them only, it is rightly ſaid to ap
Anſ. That thereby he might make manifeſt that he was dead indeed.
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 reſurreThat 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,To duſt ſhalt thou returne. A dead body is indeed void of ſenſe and feeling; but yet notwithſtanding ignomiHee 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. 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 reviThat 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. That we being ſpiritually dead, that is, to ſin, might rest from ſin. We are buried with Chriſt by baptiſme into his death,
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.
Thou Pſal. 16.10. Eſay 53.9. ſhalt not leave my ſoule in hell. He made his grave with the wicked.
Anſw. Our death is not a ſatisfaction for our ſins,
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,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 re
Anſw. That by the vertue of his death, our old man is crucified, ſlain, and buried together with him,
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 diends 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 ReJuſtification 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,
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, 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,
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 regeIn 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.
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 ineſtimaregeneration, or the deſire and endeavouapplying 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?
Anſw. It is attributed unto Chriſts death, as touching his merit: for he merited regeneration for us by dying. And it is attributed
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 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.
God hath given unto us eternall life, and this life is in his Son.
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.
Anſ. That in my greateſt paines and moſt grievous tentations, I may ſup
Two things are here to be handled: 1. The true ſenſe and meaning of this Article. 2. The use.
HEll in Scripture is taken three waies: For it ſignifieth, The Grave.
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.
The place of the damned: as in the ſtory of the rich man and Lazarus. The Glutton being in hell in torments,
lift up his eyes, and ſaw Abraham a farre off, and Lazarus in his boſome. If I lye downe in hell, thou art there.
The paines of hell, that is, the terrours and torments of the ſoule and conſcience. The paines of hell gate hold upon mee.
The Lord bringeth downe to hell, and raiſeth up: that is, into exceeding paines and torments, out of which afterwards he againe delivereth.Grave. 1. Becauſe it is ſaid before, Hee was buried. If any ſay,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;
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,Nor us touching his ſoule, 1. Becauſe Scripture no where expreſſeth and mentioneth it.
Becauſe Chriſt, dying on the Croſſe,
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
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 interpretThis day ſhalt thou be with me in Paradiſe,
If Christ did locally deſcend into hell. Becauſe there was no cauſe why Chriſt ſhould deſcend. Jo 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:
Limbo. Wiſd. 3.1. Luke 16.26.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,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 diſobedientThe 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: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 anoglory, and his great humiliation. So on the other ſide, Christ aſcended into the higheſt paris of heaven; that is, into heavena 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 con
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:
The Lord would breake him, and make him ſubject to infirmities.
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:
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: ThereThe 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 diſagreeIt 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 damThe 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 folHe 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 vexati
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.
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.
humiliation: It reglorification, 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,
fruit thereof. In the hiſtory wee are to obſerve, Who it was that roſe from the dead;
Word never put off. The manner of his riſing: which was, that he, who was verily dead, revived from death, recalling his ſoule to his body, and gloof the Father by himſelf; beThe testimonies of his true reſurrection. Hee ſhewed himſelf openly to many women and Diſciples; the Angels bare witneſſe thereunto,fruits of Chriſts reſurrection are expreſſed in theſe queſtions following.
The chief queſtions of Chriſts Reſurrection are,
Whether Christ roſe againe.
How he roſe.
For what cauſe he roſe.
What are the fruits of his reſurrection.
INſidels beleeve, that Chriſt died, but beleeve not that he roſe from death. Never
THe maner of Chriſts Reſurrection is declared by theſe circumſtances followChriſt did riſe truely and indeed, ſo that his ſoule did truely and indeed returne unto his body, from which it was ſevered by death,He roſe the ſame perſon which he died: the ſame Jeſus Chriſt, God and Man, according to the nature, wherein he ſuffered, namely,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 aHe 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,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
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 raiſedof the Father by himſelfe, himſelfe hath raiſed up himſelfe by his Spirit: For,Whatſoever things the Father doth, the ſame things doth the Son alſo.
Hee roſe the third day by his Fathers and his owne power,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.
CHriſt roſe, 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.
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,
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,
that hee must riſe againe from the dead. In regard of theſe and other ſuch proHow 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,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 predictiThey ſhall kill the Son of Man, but the third day hee ſhall riſe again. I will raiſe up this Temple again.
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.
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 righteWith one offering hath he conſecrated for ever them that are ſanctified.
In that he died, he died once to ſin; but in that he liveth, he liveth to God.
Thy throne, O God, is for ever and ever, the Scepter of thy Kingdome is a Scepter of righteouſneſſe.
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.
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,
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 eThou 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.Of his fulneſſe have all we received.
Neither ought it to ſeem any marvell, that Chriſt doth beſtow the ſame benefits
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;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,an eternall kingdome unto David. For on that kingdome is our ſalvation grounded: and the kingDavid could by no meanes have been eternall, if his huBut 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, exThe Father hath given the Son alſo power to execute judgement, in that he is the Son of Man.
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 puDeath is ſwallowed up into victory. O death, where is thy sting? O grave,
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 bemerit 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 conthat 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 beBy 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 a
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 reſur
Furthermore, the fruit of Chriſts reſurrection is of two ſorts: the one reſpecting Christ;
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.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 naGod wrought according to the working of his mighty power in Chriſt,
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 reſurrebenefits 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 can
in ſpeciall reckon the chiefe fruits, which the reſurre
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 utof the application of Christs benefits, which could not have been beſtowed, if he had not riſen: For, as was ſaid before, it was
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,
That Chriſt is riſen againe for our righteouſneſſe, that is, to conferre and apply righteouſneſſe unto us.
the gift of the holy Ghoſt, by whom Chriſt reThe holy Ghoſt was not given, becauſe that Jeſus was not yet glorified.
The reſurrection of our bodies is a fruit of Chriſts reſurrection: For Chriſts reBecauſe 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 memBecauſe, 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,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 alSeeing 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. ThereIf 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.
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 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 aThen 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
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.He being rich, was made poore, and being poore, was made rich aThe 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.
By Chriſts reſurrection we know him to be the Meſſias, as in whom the prophecies were fulfilled.
By it we are aſſured, that he now executeth the office of the Mediatour, that he apply
Seeing he now liveth, and reigneth for ever, we are certaine that he will preſerve and defend his Church.
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.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.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.
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.
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.
Anſw. That Chriſt, his Diſciples looking on, was taken up from the earth into heaven,
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.
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 occa
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 reſurHeaven in Scripture ſignifieth, 1. The aire: Behold the fowles of the heaven. 2. The skiey region, and celeſtiall Spheres; When I behold thine heavens,
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 athe new world, the new heaven, the heavenly Jerulem, Paradiſe, the boſome of Abraham. This heaven is not everywhere, but above, ſeBetweene you and us there is a great gulfe ſet,
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.aſcended into heaven, that is,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.
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?
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.
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,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.
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 aſcen
CHriſt aſcended into heaven, firſt, not ſimply, but in reſpect of his humane nature onely:
which was borne of the Virgin, dead, buried, and which roſe againe.
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 heaCyprian 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.
He aſcended locally or bodily,
That Chriſt did aſcend locally, theſe places of Scripture convince.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.
Christ aſcended viſibly into heaven.
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.
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.This Jeſus by the right hand of God hath been exalted
He aſcended when he had converſed on the earth forty dayes after his reſurrection: and that therefore,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,Forty dayes was he ſeene of them, ſpeaking of thoſe things which appertaine to the Kingdome.
He ſhall ſo come, as yee have ſeene him go into heaven. Whom the heavens muſt containe, till, &c.
Beyond heaven there is no place:
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,
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 heatruly 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,
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 skilTherefore he changed place. So then Chriſts humane nature is finite, and doth change place; and therefore is not every-where. For, To be eveUbiquitaries 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
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 imThe 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 Arof 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,
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 deſcenof 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
Anſ. Chriſt is true God, and true man: and ſo according to his man-hood, he is not now on earth:
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
I and my Father will come unto him, and will dwell with him: this he ſpeaketh,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 nahumanity,
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,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.
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 com
Anſw. No: For, ſeeing his divinity is incomprehenſible, and every-where preſent;
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, beequall 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 inThere 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.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-headfall into foule errours.
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 perInto the errour of Eutyches, becauſe they confound the ſame natures.
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.
CHriſt aſcended, firſt, for his owne and his Fathers glory.
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.
in reſpect of us, and that for foure cauſes: Chriſt is at the right hand of God, and maketh interceſſion for us. Now, he maketh interceſſion for us: By the worth of his ſacrifice already offered: which is ſo great, that the Father in regard thereof ought to receive us into favour. 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 ſacriBy the conſent of the Father, approving this will and deſire of the Sonne, accepting the value of his ſacrifice as a ranſome for our
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 accompliI will prepare you a place. In my Fathers houſe are many dwelling places, that is, plaChriſt 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.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,Except I go away, the Comforter ſhall not come unto you.
CHriſts aſcenſion and ours agree, 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,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.
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,
and ſit with my Father in his throne. Chriſt therefore aſcended as head of the Church: we ſhall aſWhole 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.
Anſw. Firſt, that he maketh interceſſion to his Father in heaven for us
His interceſſion; which ſignifieth, The perpetuall vertue and ſtrength of Christs ſacrifice.
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. 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,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 FaWith 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 glorification or aſcenſion: For ſeeing Chriſt our head is aſcended, we are certaine, that we alſo ſhall aſcend into heaven, as beI 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
Where I am, there ſhall alſo my ſervant be.
I will receive you unto my ſelfe, that where I am, there may yee be alſo.
The ſending of the holy Ghoſt, by whom he gathereth, comforteth, and defenIn 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 accomplimore 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,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.
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,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.
That Chriſt is indeed Conquerour of death, ſinne, and the Divell.
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.
That Chriſt will for ever defend us, becauſe wee know that our head is a glorious head, and placed above all principalities.
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 aſcen
Anſ. Becauſe Chriſt therefore is aſcended into heaven, to ſhew thereby, that he is Head of the ChurchMat. 28.18. John 5.22.
TO ſit at the right hand of God, and, to aſcend into heaven, are things difthe end of his aſcenſion: For Chriſt did therefore aſcend into heaalwaies at the right hand of the Father, but into heaven he aſcended but once.
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,
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 ſit
What the right hand of God ſignifieth in the Scriptures.
What it is to ſit at GODS right hand.
Whether Chriſt did alwaies ſit at Gods right hand.
What are the fruits of Chriſts ſitting at the right hand of the Father.
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, 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.
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 deto 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,Chriſt is ſaid to ſit at the right hand of the Father; bethe 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 imThe 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. The perfection and exaltation of Chriſts humane nature. This perfection compriſeth, 1. The perſonall union of the humane nature with the Word;In him dwelleth all the fulneſſe of the God-head bodily. 2. The excellenOf his fulneſſe have all we received God giveth him not the ſpirit by meaſure,
The perfection or the excellency of the office of
the Med
that is, the Propheticall, Prieſtly and Royall function, which Chriſt now (as the glorified head of his Church) doth in his humane nature gloriouſly exoffice, as being a Prophet, King, and Prieſt; and in reſpect of his perſon, as being God.All power is given unto me both in heaven and earth.
The perfection of Chriſts honour, that is, the adoration, worLet all the Angels of God worſhip him.
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 althe 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.
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.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;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,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 definito 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 workby himſelf, but from the Father and the Son, from whom he doth proceed: Therenot 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 PrieſtChrist 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 CounBut 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 da 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.
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:
alwaies ſitteth at the right hand of the Father,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 Fahee was ordained to this his office of Mediatourſhip from everlaſting. For hee was from everlaſting ordained to the Mediatourſhip, yea even according to his divialwaies 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.
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, nameby laying downe that humility, which he took on him for our ſake, and by ſhewglory, 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: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.For thus it behooved Chriſt to ſuffer, and ſo to enter into his glory.
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 conThe 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,
viſible glory and majeſty, wherewith Chriſts humane nature was endowed, and where
Obj. 3. He aſcended into heaven, to fill all things, that is, with the preſence of his fleſh.
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 omnipoby 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 transaccording 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
Anſ. Firſt, that through his holy Spirit, he powreth upon us, his members, heavenly graces
all the benefits of the Kingdome and Priest-hood of Christ glorified: As, 1. His interKingdome 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 reſtThe 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 noKing and Head, our fleſh and our brother ſitteth at the right hand of the Father; therefore hee ſhall give unto his Citizens a rich treamembers: 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.
I will that they which thou haſt given mee, be with mee, even where I am.
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.
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 judge
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 conſi
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,
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 aThat 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.
As I beheld in viſions by night, behold,
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,
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: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: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,
and after that cometh the judgement. And I ſaw a great white throne,
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 plafrom 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 temit 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 arguKnow you not that your body is the temple of the holy Ghoſt,
which is in you?
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: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:
now therefore is he comforted, and thou art tormented.
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,Gods omnipotency, whereby he is able to effectuate and accompliſh things contrary to reaſon. This argument Chriſt uſeth againſt the Phariſees:Ye erre, not knowing the Scripture, nor the power of God.
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.
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 accuthe 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,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, procee
a manifeſtation of the juſt and unjuſt: For, the books ſhall be opened, that the ſecrets of hearts may be laid open.
a ſeparation of the juſt and unjuſt: For, Chriſt ſhall place the ſheep on his right hand, but the goates on his left hand.
of God by Chriſt.
If God be unrighteous, how ſhall he judge the world? It ſhall be made and wrought by Chriſt: becauſe,The Father hath committed all judgement to the Son.
God hath appointed to judge the world by a man.
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,
which is prepared for the Divell and his Angels.
an everlaſting execution: And theſe ſhall goe into everlaſting fire, and the righteous into life eternall.
according to the Law and Goſpel; that is, they ſhall be pronounced and declared juſt or unjuſt bethe 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. Senaccording to their owne merit: Sentence ſhall be given on the godly according to Christs merit, applied unto them by faith; a teſtiWhen 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,
Object.
Ʋnto every man ſhall be given according to his workes: Therefore judgement ſhall be given to all,
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.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 ob
CHriſt ſhall be the Judge,hath committed all judgement unto the Sonne, and hath given him power alſo to execute judgement,
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 Faimmediatly 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 himunto 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 judgeThe Church alſo ſhall judge, as touching the approbation and allowſhall 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: glorified by the ſame Mediatour, by whom, and for whom it was justified. God will judge the world in righteouſneſſe,
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.
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,
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. the juſtice of God: Becauſe the world hath contumeliouſly dealt with Chriſt, refuſing his benefits: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,Chriſt ſaith, that he came not to judge or condemne the world: How then ſhould hee be our judge? Anſw. Chriſt in
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.
WE look for our judge Chriſt from heaven: For whither the Apoſtle ſaw him aſcend, from thence ſhall he come.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: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.
HEe ſhall come, 1. Truly, viſibly and locally; not imaginarily.
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:
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,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. WhereupFor God will not give his glory to another. 3. He ſhall come ſuddenly when the wicked lookt not for him. When they ſay, Peace,
peace, he ſhall come as a thiefe in the night.
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,
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 judgeabſolution. 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:
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, ha
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 imneceſsity, 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 creaSentence 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 appreCome yee bleſſed poſſeſſe ye the kingdom.
Goe ye curſed into everlasting fire.
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,
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 wicHee 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 conby proclaiming and publiſhing of that Judgement. For then ſhall be, 1. A manifeſtation of Gods judgement, that they periſh juſtly, who per
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. WhereThat ſo God may have his end.
That he may ſhew and declare perfectly and wholly his goodneſſe and love towards us, that he may be worThe 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. 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.
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,
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 reOf that day and houre knoweth no man, no not the Angels which are in heaven, neither the Son himſelf, ſave the Father.
THe time of the judgement to come is unknown to us; but as it is moſt cerIn 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 faIt 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 corThat 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 judgeWe ſhall all appear before the judgement ſeate of Chriſt: therefore live wee godly.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.
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 ſuffici
ALbeit it be moſt certain that the laſt judgement ſhall at length be; yet the day of that judgement is altogether uncertain: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: 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.
Occupy till I come.
HEe deferreth it, Noahs time: and that his deDespiſest 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.
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:O wretched man that I am, who ſhall deliver me from the body of this death?
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.
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
Anſ. Firſt, that he is true and co-eternall God with the eternall Father and the Son
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.
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, incorpoGod is a Spirit. Create, and ſo the Angles, whether good or bad, are in this ſenſe ſpirits:
Which maketh his Angels ſpirits: And after the ſame manner the ſoules of men are called ſpirits;
He breathed in his face breath of life, that is, hee ſent a ſpirit or ſoule into him: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,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,
The power of the most High.
holy;
Becauſe he in himſelfe, by himſelf, and of his own nature is holy.
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.
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: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 proNo man knoweth the things of God but the Spirit of God.
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,
diſtributing to every man ſeverally as he will. But we will pro
That the holy Ghoſt is a perſon, is proved, 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 deſcenſubſiſting: 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 ſtanto 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,a being: but our goldineſſe, goodneſſe, godHee 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.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,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
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:
The holy Ghoſt is called the gift of God: Therefore he is not a perſon. Anſ. The Major is falſe, if it be univerſalthe gift of God, becauſe he is ſent from the Father and the Son.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 gito 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.
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.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 inin 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.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,
the Word, and the holy Ghost; and theſe three are one: The holy Ghoſt therefore is a diHee 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.I will ſend him unto you from the Father. The Father ſendeth him in my name.
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 conThe holy Ghoſt ſhall come upon thee,
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 heregrant 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.
equall with the Father and the Son, theſe arguments doe prove:The eſſence of the Father and the Son is communicated unto him; beWhat 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.
That the holy Ghoſt proceedeth from the Son alſo, is proved by certain reaSpirit; If any man hath not the Spirit of Chriſt, the ſame is not his.
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 proceeReceive the holy Ghost.
Hee ſhall receive of mine, and ſhall ſhew it unto you.
equality with the Father and the Son is proved by thoſe divine attributes and properties which are attributed and communicated to the hoEternity; becauſe hee created heaven and earth, and becauſe God was never without his Spirit:The Spirit of the Lord moved upon the waters.
Immenſity, or unmeaſurableneſſe, as who dwelleth whole and intirely in all the elect:The Spirit of God dwelleth in you. Through the holy Ghoſt which dwelleth in us.
Omnipotency; becauſe hee, together with the Father and the Son, creaBy 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; that is,The Spirit ſearcheth all things, even the deep things of God.
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.
This Scripture must needs have been fulfilled which the holy Ghost ſpake.
When the Comforter ſhall come,
even the Spirit of truth. The Spirit is truth.
The love of God is ſhed abroad in our hearts by the holy Ghost which is given unto us.
The Spirit alſo helpeth our infirmities
They rebelled, and vexed his holy Spirit. The blaſphemy againſt the holy Ghost ſhall not be forgiven unto men.
Why have yee agreed together to tempt the Spirit of the Lord? Grieve not the holy Spirit of God, by whom yee are ſealed.
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: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.
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.
The manifeſtation of the Spirit is given to every man to profit withall. The publiſhing of the doctrine of the ProHoly men of God ſpake as they were moved by the holy Ghoſt.
Baptiſe them in the name of the Father,
the Son and the holy Ghoſt. Whereby the holy Ghoſt this ſignified,
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.
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:In whom alſo yee are built together to be the habitation of God by the Spirit.
By one Spirit are wee all baptiſed into one body. The enlightning of mens mindes: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:Except a man be borne againe of water and of the Spirit,
&c. Wee are changed into the ſame image, from glory to glory, as by the Spirit of the Lord. The governing of the actiAs many as are led by the Spirit of God,
they are the ſonnes of God. They were forbidden of the holy Ghost to preach the word in Aſia.
The Comforter is the holy Ghost,
whom the Father will ſend in my name.
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.
The Spirit of ſtrength ſhall reſt upon him.
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.
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:It is the Spirit that quickeneth. If the Spirit of him which raiſed up Christ from the dead dwell in you,
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:When the Comforter ſhall come, he ſhall reprove the world of ſin.
The blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men.
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: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,Let not your hearts be troubled: I will pray the Father,
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 ▪
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.
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 Mireceived, 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;And without him was made nothing that was made. But the holy Ghoſt is not made, but proceedeth from the Father and the Son.
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: 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. 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, conſubThere is but one Jehovah, that is, but one divine eſſence or beHee 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.
THe office of the holy Ghoſt is ſanctification,
Spirit
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 thereTeacheth 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 reThe Teacher of truth, the Spirit of wiſdom, revelation, underſtanding, counſell and knowledge, &c.
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.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,
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.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.
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,
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,
even by the ſame Spirit which he hath given 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:As many as are led by the Spirit of God, they are the ſons of God. And they began to ſpeak with tongues,
as the Spirit of God gave them utterance.
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 reHe will give you another Comforter, that he may abide with you for ever.
He confirmeth us which ſtagger and waver in faith, and aſſureth us of ſalvation; that is, he continueth and cheriſhPeter made at Whitſontide, with their ſpeech who went to Emmaus, who ſay,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.
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 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; 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, 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; 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 fountaine; becauſe celeſtiall riches do flow unto us from him, and by him.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 oyl of gladneſſe; becauſe he maWherefore God, even thy God hath annointed thee with the oyle of gladneſſe.
the Comforter; becauſe hee worketh faith in us, and purifieth our conſciences, and ſo comforteth us, that wee exult and reInterceſſour; becauſe the Spirit maketh request
or interceſſion for us, with ſighs which cannot be expreſſed.
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 meBut 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.
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 thereholy.
Object 2. It was ſaid before, that the holy Ghoſt is the earneſt of our inheritance: But Saul and Juhad 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, aBut it is the ſame Spirit. Anſ. It is the ſame Spi
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 miracuSome 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 preproper 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 ſalWhom 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 ſci
Moreover, all thoſe gifts (as we have ſaid) are fitly referred to thoſe five princiteaching; and that miraculous and extraordinary
ruling (for the holy Ghoſt did rule and goteaching 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 apteaching, 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.
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 himHee 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.
The Father will ſend him in my name. That the holy Ghoſt is given of the Son, theſe teI will ſend you from the Father the Spirit of truth. If I depart,
I will ſend him unto you. Since he by the right hand of God hath been exalted,
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.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.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.
I will pray the Father, and he ſhall give you another Comforter. The Son giveth us him, or he is gi
elect, and to hypocrites; but in a diverſe manner to the one and the other: To the elect he is given, not only as concommon 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 knowto hypocrites the holy Ghoſt is given only as touching the knowThe 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.
viſibly, when he beſtowinviſibly, when he beſtoweth his gifts without ſignes or tokens. Hee was not alwayes given viſibly, but at cerJoel prophecied: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: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 oJohn ſaw the holy Ghoſt deſcending on Chriſt in bodily ſhape like a dove:
locall motion in God,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 meminviſibly, 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:
Hee is given after an ordinary way by the miniſtery of the word, and by the uſe of the Sacraments; and 1. In manifeſting himPeters ſermon in the day of Pentecoſt:Cornelius and the reſt there preſent by the ſame Peter ſpeakhee is not tied to thoſe means:
Paul in his journey, and hee furniJohn 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 comHee 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 workthem 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:Neither is he that planteth
any thing, neither he that watereth, but God that giveth the increaſe.
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,
the miniſtration of the ſpirit.
Wherin alſo after that ye beleeved,
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.
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:
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 beFaith worketh by love. By faith mens hearts are purified.
THe holy Ghoſt is retained and kept for the moſt part by the ſame meanes by which it is given and received. He gave ſome to be Apostles,
ſome to be Prophets for the edification of the body of Chriſt, till we all meet together in the unity of faith.
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,
teaching and admoniſhing your ſelves.
Unto him that hath, ſhall be given. He that is righteous, let him be righteous still.
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. 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,David, who prayeth,That God will not take his holy Spirit from him.
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.
finally: that is, ſo as they ſhall netotally; that is, ſo that they ſhall retaine none of his graOf 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.
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 unJudas was unto an Apoſtleſhip. Repl. Yea, but the regenerating ſpirit alſo departeth; becauſe David prayeth,
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 remJohn teacheth expreſly, ſayWhoſoever 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 hoNow the holy Ghoſt may be loſt five wayes, and thoſe contrary to thoſe other meanes, whereby he is retained: By contempt of the Eccleſiaſticall Ministery.
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,
to exhortation, and doctrine.
by carnall ſecurity, and by giving our ſelves to commit wickedneſſe againſt our conſcience. By neglect of prayer.
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,
even that he hath ſhall be taken away.
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,
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.
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 rea
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 wilBeing 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 teſtimoNo 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.
Anſ. I beleeve that the Son of God
The Queſtions to be obſerved:
What the Church is.
How many wayes it is taken.
What are the marks thereof.
Wherefore it is called one, holy, and Catholike.
What is the difference betweene the Church and Common-weale, or civill State.
Whence it is, that the Church differeth from the reſt of mankind.
Whether any man be ſaved out of the Church.
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,to call forth. For the cuſtome was in Athens, that a compaEccleſia from Synagoga, or Synagogue.Synagoga ſignifieth any manner of Congregation, be it never ſo common and inordinate. But Eccleſia betokeneth an ordained Congregation, and ſuch as is called toEccleſia, 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 knowEccleſia. The Dutch word Kyrc (which, by adding letters of aſpiration, we call in Engliſh Church) ſeemeth to come from the Greek word The Lords houſe,
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,
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.
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;
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 uNot every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdome of heaven. Hither pertain the paof 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,called the Church of the Saints. They which are in this inNo 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 eiThe univerſall viſible Church is the company of all thoſe which profeſſe the Doctrine, whereſoever in the world they be. The particular viſible Church,
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,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 viof this perſonall viſible Church doth the Article or Creed ſpeak properly, I beleeve the holy Catholike Church. For, beſides that the uniHoly. Further, in this is the true communion of Saints between Chriſt and all his members.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 conThey 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 de
the Church of the Old Teſtament and of the New. The Church of the Old Testament is a company or congregation, imMoſes 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, beThe 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.
Profeſſion of the true, uncorrupt, and rightly underſtood Doctrine of the Law and Goſpel; that is, of the Doctrine of the ProThe 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 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.
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.
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,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 chalWithout 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 Mi
one, not in regard of the cohabitation, or the neere dwelconſent 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, By imputation of righteouſneſſe; becauſe Chriſts holineſſe and obedience is imputed unto it. 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. Becauſe it is conſecrated to an holy and divine uſe, and therefore ſequeſtred from the rout of wicCatholike, 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,
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 oMelchiſedech 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 beMelchiſedech. 2. That the Church, as it hath beene ever, ſo ſhall it alſo continue ever, appeareth by theſe teſtimoMy words ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed. If the night and day may be changed,
then ſhall my Covenant alſo be changed. I am with you alwayes unto the end of the world.
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 thereAuguſtine 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:
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 writPaul himſelfe. So Paul ſaith of the Lords Supper, I have received of the Lord, that which I have delivered unto you.
But this traditions, after the Evangeliſts, himſelf alſo hath ſet downe in writing.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 impuLuke.
They delivered them the decrees to keep, ordained of the Apoſtles and Elders, which were at Jeruſalem:
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.
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. Others are called, but not effectually; which are Hypocrites, who profeſſe indeed the faith, but without any true converſion unto God. Others are called effectually;
Many are called,
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.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.
NO man can be ſaved out of the Church;Without me you can doe nothing. 2. BeTherefore 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.
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;
WHen the Queſtion is, Whether there be Predeſtination, then this is the QueſtiWhether 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,
election and reprobation in God, theſe teſtimoMany 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:
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,
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 vexain 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,
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 ever
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, eHe 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?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.
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 infinumber of thoſe that are ſaved, but in the manner, how they are ſaved. Moreover, he will not give this benefit unGod 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: Thereſufficiency of the ranſome doth not binde God to the receiving of all, but the applying of it. But he hath not entred in
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 creawithout any treſpaſſe or fault of their own. For God, for his glories ſake, doth ſuffer ſome to periſh, whibound 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. Him
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 tenwhich 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.
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 exAll ought to doe it, and, I will work in ſome to doe it; becauſe the ſame thing is not deni
Object. 7. They, whoſe ſalvation dependeth on the ſecret counſell of God, cannot have comfort.
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.
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 MaWhom he predeſtinate, them he juſtified. They therefore do amiſſe,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 cer
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,
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.
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,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.
THe efficient and motive cauſe is the good pleaſure of God: It is ſo, O Father,
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,
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,
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 reprobadamnation is altogether in men, which is ſin. For God will declare his judamnation, 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.
the declaration of Gods juſtice, ſeverity and hatred againſt ſinne in the reprobate.
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 fore
Object. 2. Whomſoever God choſe in Christ, them he found in Chriſt: for he in Chriſt benefiteth none but thoſe who are in Chriſt.
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,
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:
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
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 orPeter teſtifieth. Afterwards he alſo choſe us as members in that head: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: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 juſti
THe effect of election is the whole work of our ſalvation,The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of Gods grace. 3. Blin
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 alpermit 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.
PRedeſtination is firm, ſure, and unchangeable; which may appear even by this geThis is the Fathers will,
that of all which he hath given me I ſhould loſe nothing. My counſell ſhall ſtand, and I will doe whaſoever I will.
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 calfor the ſureneſſe and firmneſſe thereof, becauſe the ſame is never ſhaken. Theſe things are needfull for us to know, that wee may have firme com
IT is unknown unto us in generall, as, That ſome are elect, and ſome reprobate: but not in ſpeciall,
We rejoice under the hope of the glory of God. Chriſt is our interceſſour, working our everlaſting ſalvation.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 conElias, I am left alone. But
Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own,
THe elect are not alwayes members of the Church;
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 itI have other ſheep which I muſt bring. Alſo,
I have much people in this City: namely, through mine election. Some either are borne in the viThey went out from us.
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 mem
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:
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 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
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.
THe uſe of this doctrine is, That the glory of our ſalvation be in whole aſcribed and given to God:
What haſt thou that thou haſt not received?
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 perTo beleeve therefore the holy Church, is, to beleeve that in this viſible com
Anſw. Firſt, That all and every one who beleeveth are in common par
benefits of Chriſt, which eiCommunion is a reſpect or reference befoundation 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.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.
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 neceſſaperſon is the foundation of the communion of the benefits, according to theſe ſayings;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,
that we dwell in him, and he in us, becauſe he hath given us of his Spirit.
There is one body and one Spirit, even as ye are called in hope of your vocation,
one Lord, one faith, one baptiſme, &c.
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,
according to the meaſure of the gift of Christ.
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-hecommunion 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 aſUbiquity. For,ſaints in three reſpects: 1. Imputatively, that is,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,
Anſw. That God, for the ſatisfaction made by Chriſt, hath put out all re
The chief Queſtions here to be conſidered are:
What remiſſion of ſin is.
Who giveth it.
For what.
Whether it agreeth with Gods juſtice.
Whether it be freely given.
To whom it is given.
How it is given.
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 alto 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,
REmiſsion of ſins is given of God onely, who (as the Prophet Iſaiah ſaith) putteth away our iniquities.
baptiſm, as alſo is ſaid of Johns baptiſm,for remiſsion of ſins: and of the Son the Scripture affirThat the Son of man hath power to remit ſins. Likewiſe it is ſaid of the holy Ghoſt,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 comthat God only, that is,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 conſeAgainst thee only have I ſinned, and done evill in thy ſight.
Object. But the Apoſtles alſo and the Church remit ſins,
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;
and whoſeſoever ſins ye retain, they are retained: Therefore not only God remitteth ſins. Anſw.
Which healeth all their infirmities.
There is no condemnation to them that are in Christ Jeſus.
REmiſsion of ſins is granted not verily of any lenity,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.
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,
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.
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 unTo puniſh one that is innocent in place of him that hath offended, is repugnant alſo to Gods juſtice. Anſ. True, if the inwho, 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 ofIs 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 teſtimoChriſt hath loved us, and hath given himſelf for us,
to be an offering and ſacrifice of a ſweet ſmelling ſavour unto God. I lay down my life for my ſheep.
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.
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.
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 ranSo God loved the world, that he gave his only begotten Son, that whoſoever beleeveth in him ſhould not periſh, but have life everlaſting.
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 reHee 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 be
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 reexecuting 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.
Anſw. That not only my ſoule, after it ſhall depart our of my body, ſhall preſently be taken up to Chriſt her head
The chief Queſtions hereto belonging are:
Whether the ſoule be immortall.
Where it abideth being ſeparated from the body.
What the Reſurrection is, and the errours concerning the Reſurrection.
Whence it may appeare that the Reſurrection ſhall certainly be.
What bodies ſhall riſe.
How.
When.
By whom, and by whoſe power.
For what end the Reſurrection ſhall be.
BEſides, that this Queſtion belongeth to the Article of the reſurrection,not now onl
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. MorePaul, the 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: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 beThat 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 raiconcerning the ſpirituall and immortall ſubſtance of mans ſoule:
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 hoPſal. 48. His ſoule ſhall be bleſſed in life. Heb. 12. God is called the Father of ſpirits. And it is ſaid of the faithfull;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.
a ſpirit, and the properties of a living and underſtanding ſubſtance are attributed unto it. Wherelife and will of man: as,The ſoul is more worth then meat. I put my ſoul in my hand. For by the fore-alledged places it is manifeſt,
Now the immortality of the ſoule is proved by many places of holy Scripture:This day ſhalt thou be with me in paradiſe: But he could not be there in body, becauſe that was dead and buried: TherePaul 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,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 inHow long Lord, holy, and true, doest thou not judge and avenge our bloud on them that dwell on the earth?
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 tewho alone,
hath immortality. Laſtly, the reindividuall; 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,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 unwho imagine the ſoule after death to ſleep or vaniſh away.
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.
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 terAdam dead, while yet he lived in Paradiſe, according to Gods denouncement,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:Paul ſaith, he was dead through the knowledge of his ſin, and the wrath of God.
The dead are ſaid to ſleep.
Anſ. But this is by aBehold, now I ſleep in the dust. For, not the ſoul,
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 teſtiAnſ. 2. We deny the Ante
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,Thy kingdome come, when yet God now alſo reigneth in us.
Object. 5. He that is bleſſed and happy bef
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:
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:
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 counCor. 5. but of this life, in which the faithfull wal
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,
and is cut downe, and vaniſheth as a ſhadow. All fleſh is graſſe.
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,The juſt ſhall be in everlaſting memory.
Object. 9. His ſpirit departeth,
and hee returneth to the earth, then his thoughts periſh. Anſ. Here hee ſaith not,departeth, to wit, from the body wherein it dwelleth: and that not the ſpirit, but the man returneth to his earth; that is, as conGeneſ. 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: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?
Now that which the adverſaries adde further,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 notI 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 exHee muſt raign, untill hee put all his enemies under his feet.
Object. 11. Let him ceaſe and leave off from mee, that I may take a little comfort, before I goe,
and ſhall not return. Anſw. Hee denyeth in theſe words that hee ſhall rehee ſee God in his fleſh,
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,
&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 diRemember 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,
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:
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,
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 conWe know in part,
and we prophecie in part: but when that which is perfect is come, then that which is in part ſhall be aboliſhed.
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. 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,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
I am tormented in this flame:
THe word Reſurrection ſignifieth ſometimes mans ſpirituall converſion unto God:
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,
but of the reprobate unto eternall paines: That is, there ſhall be,
The Sadducees ſay that there is no Reſurrection,
neither Angel, nor Spirit.
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 AWhich, as concerning the truth, have erred, ſaying, that the reſurrection is past already, and doe deſtroy the faith of ſome.
The teſtimonies of Scripture, which confirme the certainty of the Reſurrection hereafter to come,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,
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.
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: 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 liAbraham 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.an everlaſting kingdome: but this he ſhall not have,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. The wages of ſinne is death: Therefore ſin being aboliſhed,
Job ſaith, In this fleſh ſhall I ſee my Lord:
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 oI beleeve the reſurrection of this fleſh.
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: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,
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 aFleſh 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,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 inIt is ſowed a naturall body, and is raiſed a ſpirituall body Repl.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;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 afHandle me and ſee,
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 inter12.
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.
THe dead ſhall be raiſed with a ſhout, and with the voice of the Archangel, At the reſurre 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.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 Co
THe reſurrection ſhall be in the end of the world, in the laſt day.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 An
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: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.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 comBut the Father is ſaid to raiſe us, yea to raiſe Chriſt himſelfe. He that raiſed up Chriſt from the dead,
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 perundivided, 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 attribuby his Son mediatly. But the Son ſhall immediatly raiſe us with his ſpirit, as being our only ReWe 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,
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 SpiIf the ſpirit of him which raiſed up Jeſus, &c.
THe laſt end of the Reſurrection is Gods glory. For to this end ſhall the Reſuris 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: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 reſurthe 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: beglory: but the maner of coming to this end is diverſe.
Anſ. That foraſmuch as I feele already in my heart the beginning of ever
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:
What everlaſting life is.
Of whom it is given.
To whom it is given.
Wherefore it is given.
When it is given.
How it is given.
Whether in this life we may be aſſured of everlaſting life.
THe queſtion, What everlaſting life is, may juſtly ſeem unexplicable: ſeeing the holy Ghoſt hath pronounced thereof; The things which neither eye hath ſeene,
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: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 prothe being of living creatures: which is nothing elſe, but, To be indued with a lithe 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, finalit 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 meneverlaſting 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 everWhich hath no beginning, and yet hath an ending; as the decree of God,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,
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 lofaculties and powers of acknowledgto be able to acknowledge God aright, and love him, no leſſe beto acknowledge and love him:The naturall man perceiveth not the things of the Spirit of God, neither can know them. Againe, we thus deEverlaſting 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,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 ſomeEverlaſting 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.
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.
This is life eternall, that they know thee to be the onely very true God, and whom thou haſt ſent, Jeſus Chriſt.
They are equall unto the Angels, and are the ſonnes of God, ſith they are the children of the reſurrection.
Your joy ſhall no man take from you.
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.
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 ETheir worme ſhall never dye. There ſhall be weeping and gnaſhing of teeth.
GOD alone giveth eternall life.
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,
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 folIn 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 confirBut the Miniſters alſo give life: according to that,
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,
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 comAs the Father hath life in himſelfe, ſo likewiſe hath he given to the Sonne to have life in himſelfe.
EVerlaſting life is given to all, and only ſuch as are elect from everlaſting; or,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 proThe 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,
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.
EVerlaſting life is given unto us, not for our works, either preſent or fore-ſeen,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,
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 unthe 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 eTo the praiſe of the glory of his grace,
wherewith he hath made us accepted in his beloved. For the ſame cauſe God giveth us eternall life, for which he choſe us.
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 pro
the conſummation and acTherefore 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:and ſhall ſee God, even as he is. He that heareth my word, and beleeveth in him that ſent me, hath everlaſting life,
and ſhall not come into condemnation, but hath paſſed from death to life. Now are we the ſons of God,
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.
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 faithBeing justified by faith, we have peace towards God.
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.
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 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,
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 reWhoſe houſe we are,
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,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.
Anſw. That I am righteous in Chriſt before God, and an heire of eternall life
Anſ. Onely by faith in Chriſt Jeſus
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 be
The ſpeciall Queſtions:
What juſtice or righteouſneſſe is in generall.
How manifold it is.
In what juſtice differeth from justification.
What is our juſtice or righteouſneſſe before God.
How it is made ours, whereas it is without us.
Why it is made ours.
RIghteouſneſſe is derived from Right, which is the law it ſelfe; and conformity with the law is righteouſneſſe it ſelfe:unrighteouſneſſe or ſin is a tranſgreſſing of the law.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.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 creais 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.
JUſtice in generall, is either uncreated Juſtice, as God himſelfe; or created, as all Julegall 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 is alſo a fulfilling of the law; but is not in him, who is called thereby juſt or righteous, but in another, and is onEvangelicall 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 neceſſaobedience of the law, is either generall or particular.
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;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.Curſed be he that confirmeth not all the words of this law to doe them.
imperfect or begun justice, is a conformity begun onely and imperfect;imperfect juſtice is alſo of two ſorts;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:The Christian is regeneration, or a knowledge of God and his law; imperfect indeed, yet more notaThe particular juſtice is that vertue,Commutative or exchanging,
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 punLet honour be given to whom honour belongeth,
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.Of the cauſe, when he hath a juſt and good cauſe in any controverſie, whether the perſon himThe juſtice of a good conſcience.
J Ʋſtice 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 perJuſtification is the application of that juſtice: and by this appliJuſtice differeth from Justification, or juſtifying, as whiteneſſe
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 apJuſtification legall, which is a working of conformity with God, or with the Law of God in us.
Juſtification evangelicall, which is an application of his evangelicall juſtice unto us;
transfuſing of the qualities into us, but an aſſoiling and abſolving us in judgement for anothers righteouſneſſe. WhereJustification and Remiſsion of ſins are all one: For, to juſtifie, is, that God ſhould not impute ſin unto us,In thy ſight ſhall no man living be juſtified; that is, ſhall not be abinherent righteouſneſſe. Bleſſed are they,
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 righteouſ
O Ʋr 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 taand 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 puniſhI 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.
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.
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.
the effuſion of Chriſts bloud (as being the complement and conſummation of Chriſts ſatisfaction) is only ſaid to be our juſtice and righteouſneſſe.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 anby 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 creacan deſerve ought at Gods hand. When yee have done all, ſay, We are unprofitable ſervants:
WHereas it may ſeem abſurd, that we ſhould be juſtified by that which is aGod 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. We apply it unto our ſelves, when wee apprehend by faith Chriſts righteouſneſſe, that is, when we are ſtedfaſtly perſwathe imputation of Chriſts righteouſneſſe: when God accepteth Chriſts righteouſneſſe (which hee perYee 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 maniWee are justified by anothers justice: For, the juſtice,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,
In hip
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 aHadzdik,
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 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.By thy words thou ſhalt be juſtified. The former ſigniTo abſolve in judgement:
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.
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 ScriWho ſhall accuſe Gods Elect? it is God that juſtifieth. The Publicane departed juſtified, that is, abſolved, and more accepted of God than the Phariſee.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 ſiAll 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.
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 preaccording 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 foreWherefore 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 foreAccording to the good pleaſure of his will. Whereupon alſo it is ſaid, What hast thou that thou hast not received?
By grace are yee ſaved through faith, and that not of your ſelves; it is the gift of God.
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 efficiimpellent cauſe thereformall 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,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 probaChriſts merit justifieth us, and not faith it ſelfe: that which is apprehended doth juſtifie us, and not the inſtrument which doth apprehend. NeverWe 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,
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 God
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 righteBecauſe 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 juBecauſe faith only is the instrument, which apprehendeth Chriſts ſatisfaction. Hence it is evident, for what cauſes we are to retain the excluſive particle Onely,
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 juſtificatireceived by faith: and the ſenſe may be, we are jufaith 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 conby faith, andthrough faith, as by an inſtrument; but no where faith,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 rightewithout faith apprehending the juſtice of Chriſt; becauſe it is the proper act of faith, to lay hold on his righteouſby 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.
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 therefaith 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 righteouſ
Anſ. Becauſe that righteouſneſſe, which muſt ſtand faſt before the judge
by workes, or, partly by faith, and partly by works. The arguThe 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 MaHee 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:Forgive us our ſins. Enter not into judgment with thy ſervant. Wherefore imperfect works can make no perfect righteouſneſſe.Becauſe our juſtice ſhould by this meanes be imperfect, ſeeing our works are imperfect. Many other cauſes there are: For, 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.
They are none of ours but Gods ▪ who worketh them in us.
They are temporary, and have no proportion with eternall rewards:
They are the effects of juſtification; therefore not the cauſe. 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.
The conſcience ſhould be destitute of ſolid or ſure comfort.
Chriſt ſhould have died without a cauſe.
There ſhould not be the ſame way to ſalvation in both Teſtaments, if Abraham were juſtified by faith onely, and wee by works,
whether by works alone, or works joyned with faith, it skilleth not.
Chriſt ſhould be no perfect Saviour: becauſe ſome part of our righteouſneſſe and ſalvation ſhould be without him.
Anſw. That reward is not given of merit, but of grace
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
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 eſpeciTo teſtifie unto us, that good workes pleaſe him.
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,
faith, but the correlative object of faith, namely, Chriſts merit (which faith beLegall 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 impu
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 profigurative 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 underChrists 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 conintent 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,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 juſtifi
Object. 7. Christ ſaith, Many ſins are forgiven her, becauſe ſhee loved much:
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 forgiConſequence in reaſon, is alſo the cauſe of the Conſequent, or thing it ſelfe which followeth in that conſequence of reaConſequent, if it be concluded, Therefore for her love many ſins are forgiven her: For the particle (becauſe) which Chriſt uſeth, doth noThe Sun is riſen becauſe it is day: Therefore the day is the cauſe of the riſing of the Sun. The contrary rather is true.
Anſ. No: For neither can it be, but they which are incorporated into Chriſt through faith, ſhould bring forth the fruits of thankfulneſſe
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 adEven 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 eThat 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 wordsfreely by grace, without the works of the law,
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 hereto
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 unCompoſition, the reaſon being deceitfully compoſed. For the word, alone, is compoſed and joynjuſtifie, but in the preis.
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.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 obfaith and workes are required, but not after the ſame manner. Faith with her proper work (without which it cannot be conſidered) is regood 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 there
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 ingood 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 knowknowledge and this ſure perſwaſion are much different. Knowledge is in the Underſtanding, but this is in the Will:The Divels beleeve and tremble.
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.
Anſ. There is a double ambiguity in the words: and firſt in the word juſtified. For S. Jam. ſpeaketh not of that juſtice wherebefore God; that is, whereby we are reputed of God juſt for unbefore 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?
Abraham beleeved God, and it was imputed to him for righteouſneſſe:
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 juſtifyjuſtified 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,
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:
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: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 be
Object. 12. The justice or righteouſneſſe which Chriſt brought is eternall:
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 MiBy 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 remiſ
Object. 13. The Lord is our righteouſneſſe: Therefore we are not justified by imputed righteouſneſſe,
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.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.
Anſw. From the holy Ghoſt
Faith and the Sacraments. For Faith (whereon the forWord 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 PaSacraments are as ſeales thereunto annexed. For whatſoever is promiſed us in the Word of the obtaining of our ſalvation by Chriſt; the ſame the SacraSacraments, 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.
Anſ. They are ſacred ſignes and ſeales ſet before our eyes, and ordained of God for his cauſe, that he may declare and ſeale by them the promiſe of his Goſpel unto us: to wit, that he giveth freely remiſſion of ſinnes and life everlaſting, not onely to all in generall, but to every one in particular that beleeveth, for that onely ſacrifice of Chriſt, which he accompliſhed upon the Croſſe
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. a ſolemne forme of an oath taken in warre, which they called a military Sacrament, ſo called of Sacrando; that is, of ſacring or conſecraMyſtery is uſed in the New Teſtament, for the ſame they commonly in Latine put the word Sacramentum. Now Myſtery cometh from the Greek verb, 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, whereSacrament 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 conwhat Sacraments are. The definition whereof is this: Sacraments are rites or ceremonies inſtituted by God to this uſe,
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,
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,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: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:
figurative and admonitory ſignes and meere reſemblances, or lively ſhadowes, as the Ancient terme them: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.
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.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.A Sacrament is a viſible ſigne of inviſible grace.
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 Sacrauniverſall, as is the Rain-bow: or particular, as was Gedeons fleece, firſt wet with dew, the ground whereon it lay being dry; afterwards
Iſaiahs tongue with a burning coale. The latter difference is ſpeciall, taken from the principall end, whereby Sainſtituted of God alone, it is certaine. For, as God alone pronounceth concerthe 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 thereThe 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 Sacrapromiſe of grace, pertaining not to one private perſon onely (as the touching of Iſaiahs lips) but to the whole Church.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 SacraBecauſe 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 SacraBecauſe 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.
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,
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
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:
the propagation and maintenance of the doctrine:
an occaſion thereby given to the yonger ſort, to inquire what theſe things meane,
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,By one spirit are we all baptized into one body. In like manner the SacraWhen ye come together to eate, tarry one for another. For we that are many, are one bread,
and one body: becauſe we are all partakers of one bread. One God, one Faith, &c. But we cannot ſet
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 PaIn 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 aIn 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 Sacrifice is a work, wherein we yeeld unto God obedience, or the worſhip which he hath commanboth 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;
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 teHe 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 gi
THis agreement and difference ſhall be handled in the 67. Queſtion of the Catechiſme.
THey agree:In the author; for both were inſtituted by God. 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.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.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,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 Tecommunion 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 Sa
in rites, whereof change and alteration was made at Chriſts comin multitude and number. There were moe, and more laborious; here fewer, and more eaſie rites.In ſignification. Thoſe ſignified Chriſt to come, theſe Chriſt that was come. The ſignificaIn binding and obliging men. The old
Abrahams poſterity (for the converted Gentiles were not bound to obſerve circumciſion,Baptiſe all nations.
Drinke ye all of this.
In continuance. The old were to indure but untill the coming of the MeſIN 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.
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.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; beſpirituall in Scripture, ſomean incorporeall nature or ſpirit,an effect or gift of the holy Ghoſt, ſometimes an object of the ſpirit, and of ſpirituall motions, which object is receiAll did eate the ſame ſpirituall meate. And in this ſenſe, the body and bloud of Chriſt in the Sacraments are called things ſpiriin 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. 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. 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, beThe ſignes are divers in divers Sacraments, the rites and ceremonies are variable; but the things are perpetuall and the ſame in all Sacraments.
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 SacraSacramentall union. The queſtion is, what kinde of union this 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;
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 conIn 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.
In the joynt-exhibiting or receiving of the things, and in the lawfull and right uſe:
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.
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 calThe terme reſpected or correlative, is Chriſt, and the communion of Chriſt, and all his benefits, or the interThe 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. 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 u
proper, and partly figurative. The proper are, tokens, ſignes, ſeales, pledges; and thoſe ſealing and confirming unto us, that God will give thoſe things which he hath promiſed.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. ſigne are expreſpromiſes: namely, that receiving the ſignes we ſhall receive the things by them:He that ſhall beleeve, and be baptized, ſhall be ſaved. A figurative or Sacramentall kinde of ſpeaking is,
The rock was Chriſt.
The bread is the body of Chriſt.
Chriſt is our Paſſeover.
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.
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 adjoyBaptiſme 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 SacraAuguſtine 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 anoThe things which ſignifie,
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.
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. 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.
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,
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 juſtiin faith and repentance. They who have not this, un
what, to whom, and how God offeBecauſe 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 repenPaul alſo ſaith; Whoſoever ſhall eate this bread,
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 tranſUnto 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 conWe receive ſpirituall things by faith. The wicked have no faith. Therefore neither doe the wicked receive ſpirituall things. To be wicked, and to receive the Sacraments entirely, implyeth a contradiction.
THis point ſhall be anſwered in the ſixty and eighth Queſtion of the Cate
Anſw. It is even ſo: For the holy Ghoſt teacheth us by the Goſpel, and aſ
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 SaBoth are inſtruments of the holy Ghoſt, to kindle and ſtrengthen faith in us: and ſo both alſo conGod inſtituteth both, God offereth both.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,
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: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 perſignifie onely: Symboles and ſignes confirme alſo.In the objects. For the word of the promiſe and commandement is promiſed without any difference to all. To the unregenerate, that they may eionly 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 Saby which he beginneth and confirmeth our faith: and thereby 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 exan 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.
by gesture, the Word by ſpeech, declareth unbe without the Sacraments, as both in priCornelius: but the Sacraments cannot be, nor be effectuall without the Word.
by ſignes annexed unto it: the Sacraments are thoſe ſignes whereby it is confirmed.to thoſe only who are of underſtanding: The Sacraments are to be given unto Infants: as, CircumAugustine ſaid, that a Sacrament is a viſible Word: moſt briefly and moſt aptly expreſſed he both the agreeing and differing of the Word and SaThat 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 pro
Anſw. Two: Baptiſme, and the holy Supper.
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 Circumand 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 appeaConfirmation, Penance or private abſolution, Order, Ʋnction, and Matrimony. But properly theſe are no Sacraments. For it is certhat 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 inConfirmation, 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 ſignifiOrder 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, Sacrament, Epheſ. 5.32. where the Apoſtle ſpeaketh of marriage. But Paul himſelfe is to be heard rather then the Latine InterMyſtery is of as large and ample an extent in ſigniarcanum (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,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 de
1. GOD hath alwayes adjoyned unto his promiſe of grace and eternal life ſome ſignes and rites,Abraham. By Moſes the ſacrifices and rites were increa
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 ad
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 to
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, cele
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 na
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 inſti
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 Sacra
11. The ſignes are received of the godly to ſalvation; of the wicked to condem
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 un
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 CoAbrahams 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 bene
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
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 Sa
18. Wherefore alſo one and the ſame ceremony may be conſidered both as a Sa
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;
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 conTeach and baptiſe all Nations.
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;
Samuel was ſent to annoint Saul. They furto confirme our faith, becauſe the Scripture witneſſeth them to be the ſignes and tokens of the muHe that ſhall beleeve, and ſhall be baptized, ſhall be ſaved. And laſtly, becauſe the Scripture, to ſignifie the rePurge 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.
What is the profit of Circumciſion? Much every manner of way:
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,
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.
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,One Lord, one faith, &c. We being many, are one body.
The confirmation of the fourth concluſion. The diſtinction there delivered is maniſigns 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 anThe 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 reaBecauſe, 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 SacraIt 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 acCircumciſion is profitable,
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 folHe that killeth a Bullock, is as if he ſlew a man: he that ſacrificeth a ſheep,
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 pro
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 SacraI might deale with thee as thou hast done, when thou diddeſt deſpiſe the oath in breaking the covenant:
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 unbecauſe 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 al
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 ſigthey differ in clearneſſe, becauſe in the New Te
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 ſigthat the holy Ghoſt doth move our hearts by them to beleeve. For ſeeing the Sacraments are a viFor, 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 examSimon 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;
He that beleeveth not in the Son,
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 depriJohn in the womb, and many infants alſo in the womb, who died before the day of circumciſiThe 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
The confirmation of the ſeventeenth concluſion. The confirmation thereof is maniby 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 them
Anſ. Becauſe Chriſt commanded the outward waſhing of water
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 Ca
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 coa 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 conGo 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.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,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. 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. The commandement and promiſe of Christ, whence the ſigne hath authority and power of confirming.
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,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. entrance and receiving into the Church, as our Baptiſme is. ceremoniall uncleanneſſe; as when a man had defiled hima 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 moBaptiſe all Nations,
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.
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 MiniThat 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,Why tarrieſt thou? Ariſe, and be baptized, and waſh away thy ſinnes,
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 appeawhy Baptiſme is not re-iterated or uſed againe: namely,Becauſe Baptiſme is a ſigne of our receiving into favour, and the Covenant, which is ever ſure and ratifiRegeneration is wrought but once onely: we are borne but once, and we are regenerate but once. For he who is once truly ingrafHim that cometh to me, I caſt not away;
By this end alſo of Baptiſme it appeareth,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 naJohn 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 BapJohn. ObJohn 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.
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
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 bapTo 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 un
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 CiCornelius, 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:Goe and teach all Nations, baptiſing them, &c. where the word Make Diſciples. Thus it is expounded by John:
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 in
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 SacraGo 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.
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 ſigBaptiſ
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 dePaul, where he comAll were baptized to Moſes, in the cloud, and in the ſea.
To ſignifie the unity of the Church: and therefore it is a confirmation of this artiI 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 preſerving and propagating the doctrine of the promiſe of free ſalvation through the death of Chriſt; that the baptized may have occaſion to teach
Anſ. It is to receive of God forgiveneſſe of ſinnes, freely, for the bloud of Chriſt, which he ſhed for us in his ſacrifice on the Croſſe
externall, which is by water: and internall, which is by the bloud and ſpirit of Chriſt. The internall waſhThe waſhing of bloud, which is our remiſſion of ſinnes, and juſtiThe waſhing of the Spirit, which is our renuTo 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 accor
That this two-fold waſhing from ſins, is ſignified by the Sacrament of Baptiſme, is apparent by theſe places of Scripture: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 onHe which hath not the spirit of Chriſt is none of his. Now, our juſtification,
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:
Anſ. In the inſtitution of Baptiſme; the words whereof are theſe: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
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 brief
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.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 be
In the name of the Father, Son, and holy Ghoſt, uIn the name of the Father, and the Son, and the holy Ghost. Theſe words, in the name, ſignifie, 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 memthree ſubſiſtents, or perſons of the God-head, and are one true God, into whom we are baptized. 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. 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,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. 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.The right and lawfull uſe then of Baptiſme is, when the converted are baptized with obſerWhen the ceremonies or rites inſtituted by Chriſt in Baptiſme are not changed. Whence it is manifeſt that the
oyle, spettle, and exorciſme or conjuration, tapers, ſalt,
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. 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,If thou beleeveſt with all thine heart, thou maiſt be baptized.
When Baptiſme is uſed to that end, whereunto it was inſtituted: not to the healing of cattell; and ſuch like abuſes. 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 reboth unto faith, and unto Baptiſme, the promiſe is adunto faith, as a neceſſary mean to apprehend ſalvatiunto 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 conHe 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.
Anſw. It is not
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 conBaptiſme ſaveth us. The three latter rules and formes of ſpeech proportioned by them are equivalent with Chriſts proHe which ſhall beleeve, and ſhall be baptized, ſhall be ſaved: And all of them ſigniBaptiſme is a certaine ſigne or token of remiſsion of ſins and everlasting ſalvation unto beleevers. For theſe and the like figurative ſpeeches of the Sacraan expiation or doing away of ſins: and yet the Apoit is unpoſsible that the bloud of Buls and Goats ſhould take away ſins. So when it is ſaid: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.
Anſ. God ſpeaketh ſo not without great cauſe: to wit, not only to teach us, that as the filth of our body is purged by water; ſo our ſins alſo are purged by the bloud and ſpirit of Chriſt
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 teHe 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.
Anſ. What elſe? For ſeeing they belong as well unto the Covenant and Church of God, as they who are of a full age
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 vigenerall 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 e
whole Church is to be baptiſed, according to Chriſts commandement, Go and teach all nations, baptiſing them:
Paul; By one Spirit are all baptiſed into one baptiſm.
I will be thy God, and the God of thy ſeed:
Suffer little children to come unto mee,
for of ſuch is the kingdome of God.
Peter; Amend your lives,
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,
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 cirthe 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 coveI will be thy God,
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,
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 doubt
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 circumciſpoil them of their right;
obſcure the grace of God, who will that the ſeed of the faithfull ſhould from their birth-day,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,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 ma
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
Baptiſe all nations. To theſe all the inLydia a ſeller of purple, and her whole houſhold, was baptiſed.
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. NeiTeach 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:
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.
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 commanI 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 reYes, 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,
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.
Wherefore infants are excluded. Anſ. To the firſt exception we anſwer, denying that inHe 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 comAugustine ſaith,4 cap. 23. coThe 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.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 wheSimon Magus was baptiſed, and yet was an hypoBut (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, neiare not to be baptiſed: But the infants of the faithfor infants do beleeve after their manner, that is, according to the condition of their age, whereby they have an inclination to beleeve, or doe beJohn was filled with the holy Ghoſt,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 ſupPeter ſaith, Who can forbid water from them who have received the holy Ghoſt as well as we? Wherefore Chriſt numHee 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 conTherefore 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,
actuall or potentiall, that is, in inclination: as appeaPeters 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 arguIf 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.
Anſ. This reaThat 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 exclu
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 Saa daughter of Abraham:
Jacob oppoſe theſe two between themſelves, our ſiſter, and and uncircumciſed perſon, when they ſaid, Wee cannot give our ſiſter to an uncircumciſed man.
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 brief
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:
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.
He received the ſigne of circumciſion, as the ſeal of the righteouſneſſe of faith. The Lord thy God will circumciſe thine heart,
and the heart of thy ſeed, &c. CircumciIſraelites, which were of Abrahams poſterity, and were neceſſarily bound by the law to obſerve circumciſion and other ceremonies. 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 themActs 2.10. Mat. 23.15. religious men, converted from GentiNaaman the Syrian, the Ethiopian eunuch, and others ſpeciActs:
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 recAbraham, and have intereſt in the covenant, in that they came of circumciſed parents.
CIrcumciſion was inſtituted, 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.
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.
That it might be a mark to diſtinguiſh the Jewes from other nations and ſects.
That it might be a ſacrament of initiating and receiving them into the viſible Church.
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,
rebelling against the law of chaſtity. Circumciſe the fore-skin of your hearts, and be not any more ſtiffe-necked.
Be circumciſed unto the Lord, and take away the foreskins of your hearts.
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:In thy ſeed ſhall all nations be bleſſed.
CIrcumciſion is aboliſhed, Becauſe the thing ſignified is exhibited: for, among oBecauſe 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 o
Paul the Apoſtle: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 cirPaul, that baptiſme is the ſame to Chriſtians, which cir
CIrcumciſion and baptiſme agree;In the chiefe and principall end: whereas in both is ſealed the promiſe of grace by Chriſt, which is alwayes one and the ſame.By both of them is ſignified regeneration, and a promiſe is made on mans part of faith and obedience towards God.In rite or ceremony: For the ſame are not the rites of circumciſion and of baptiſm.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 afIn the manner of ſignifying: Circumciſion (on Gods behalfe) promiſed grace for the Meſſias to come; Baptiſme for the Meſſias exhibiIn 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, unIn 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 their objects and continuance: Circumciſion was inſtituted only for Abrahams poſte
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; He hath made him to be ſin for us, which knew no ſin, that wee ſhould be made the righteouſneſſe of God in him.
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.
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 ingrafJohn 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 bap
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 bap
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 ſpi
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 in
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 pu
8. Now all they, and they alone receive baptiſm to the right uſe, who are renew
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 inAbraham) juſtificati
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 peni
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 com
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 e
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 Eccleſia
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.
Anſ. Becauſe Chriſt hath commanded me and all the faithfull to eat of this bread broken, and to drink of the cup diſtributed, in remembrance of him, with this promiſe adjoyned
The chiefe Queſtions concerning the Lords Supper, are:
What the Supper of the Lord is.
What are the ends thereof, or wherefore it was inſtituted.
What it differeth from Baptiſme.
What is the ſenſe and meaning of the words of the inſtitution.
What is the difference between the Lords Supper, and the Papiſts Maſſe, and why the Maſſe is to be aboliſhed.
What is the right uſe of the Supper.
What the wicked receive in the Supper.
Who are to come to the Supper.
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.
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 PaPaul,
The Table of the Lord. It is likewiſe called Synaxis, that is, a covenant,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,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,
are one bread, and one body. It is called alſo the Euchariſt;
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 ofThe Lords Supper. Now let us come to define 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
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,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
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 proThe ſacrifice of Chriſt. 2. Our communion with Christ; becauſe the bread is not only broken, but is alſo given us to eat: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 ſignificaPaul doth teſtifie, when he ſaith,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 ſpiriBecauſe 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 accom
THe ends for which the Lords Supper was inſtituted, are: 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.Chriſt is ſaid to have baptiſed moe diſciples then John, when yet he did it by his Apoſtles, and other diſciples.That it might be a publick diſtinction or marke, diſcerning the Church from all other nations and ſects: For the Lord inſtituThat 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 thankDoe this in remembrance of me. This remembrance is taken, firſt for faith in the heart; then for thankſgiving and our publick confeſsion.That it might be a bond of the Churches aſſemblies and meetings: becauſe the Supper was inConvent: and Chriſt expreſly commandeth, Drink yee all of this. Likewiſe Paul, When ye come together to eat, ſtay one for another.
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.
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 inſtiThat 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.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,
the remembrance of Chriſt is the whole, wherin is comthe 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 faithremembrance of Chriſt and his benefits. Ob. The holy Ghoſt confirmeth our faith: therefore the Supper doth not Anſ. The reaſon folGod feedeth and nouriſheth us; therefore bread doth not. For the holy Ghoſt confirmeth indeed our faith, but by the word and ſacra
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 comBy one ſpirit are we all baptiſed into one body,
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 or externall rites.
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 bapthe 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 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; afterIn 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 rememDoe 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 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 baptiCatechumens, that is, ſuch as did not yet underſtand the grounds and principles of religion, or were not as yet baptiſed.
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 conFor 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;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.
As many as have been baptiſed into Chriſt Jeſus ▪ have been baptiſed into his death. And Chriſt pronounceth,He that ſhall beleeve and be baptiſed, ſhall be ſaved.
Anſ. It is not only to imbrace by an aſſured confidence of mind the whole paſſion and death of Chriſt, and thereby to obtain forgiveneſſe or ſins and everlaſting life
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 commuJohn 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.
Anſ. In the inſtitution of his Supper, the words whereof are theſeOur 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 ſaithThis 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.
Matthew, Marke, and Luke, do moſt eſpecially of all others deſcribe the in
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. Like
wiſe 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 re
membrance of mee. After the ſame manner alſo he took the cup, when he had ſupped, ſay ing, This cup is the new Teſtament in my bloud; this doe as oft as ye drink it, in remem brance 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 demon
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.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 alreaBut 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. TherePaul ad
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, bethat 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.
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
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.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 ceremoſignification,
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 aBreaking 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 pul
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 Po
This is my body.] This, that is, this bread. Object. Then ſhould it have been ſaid,
not
Anſ.
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 perſonalWord: 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,12.
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
John,
ſacramentall rite is adjoined, whereſigne of Chriſts body, and Chriſts body is made the thing ſignified by this ſacraſigne, 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 ſigniſacramentall 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 exhibiſigne, 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 ſunder
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 rea
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 beremembrance:
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 confeſChriſt 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
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 Sup
Drink ye all of this.] This commandement of Chriſt we oppoſe againſt the ſacriconcomitancie 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 commandeDrink 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 diThat 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 intituprieſts of God: He hath made us kings and prieſts unto God,
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 thethe 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,
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 cor
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 cele
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,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,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 Awee 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 mem
Anſ. No verily
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 ConſubAuſtine himſelf deſcendeth from the generall rule of ſacramentall termes, unto a par23. ad BoniThis (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
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 fiThis is my body which is broken for you; becauſe he attrito be broken) to the thing ſignified. Thus Cyprian muſt be underſtood: When we drink of the cup, we cleave to the croſſe,
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 ſaDoe 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.
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 acconſubſtantiation, or co-exiſtence of Chriſts body in, or with the bread. The Tranſubſtantiaries,with, in, or under the bread, they adde unto the words of Chriſt, and depart from true ſimThe 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 Tranſubthat 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 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 repugChriſts body, becauſe it is a ſigne of Chriſts body; the cup, or wine in the cup is called Christs bloud,
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 properThis 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 al
In this expoſition we are not led and over-ruled by Philoſophy and humane reaby the analogie and rule of faith: by the nature of the thing or ſubject: by the teſtimonies of Scripture which teach the ſame thing.
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 antiSome 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 underſtanSome 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.
corporally in the bread, or in the place of the bread.
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.
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: thereſacramentally.
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 with
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:
Chryſoſtome commenting hereon, ſaith, Hee alſo drank of the cup,
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.
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 diſci
1. THe very manner and form of ſpeaking yeeldeth us a firm and ſtrong arguBread 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 Conſub
2. In all ſacraments, when the name or properties of the things ſignified are ata 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 pre
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 vi
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 ſacramenDoe 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 Gocorporall eating;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 acſigne, 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 ſenNeither 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, neiit 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
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, comprehenThe 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 inviit 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,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 inſigne 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,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,
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 deBy 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.
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 DeiAm 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, incomprehenſiThis 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 converinviſibly 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.
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 canThat 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 SupChrists 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 onmans 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 blockThe 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 penetraPeter 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 boThe Son of man,
which is in heaven. And Dydimus ſaith: The holy Ghoſt himſelf, if he were a creature,
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,
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 pre
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.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: Thereſpiritually. 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;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: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 aBy 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,
the ſame bringeth forth much fruit. 3. Chriſt abideth in us perpetually: ThereMe ye ſhall not have alwayes: Therefore he is not eaten of us corporal
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
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 oThe houre cometh,
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;He is the Lord thy God, and thou ſhalt worſhip him. And let all the Angels of God worſhip him. This geneThomas 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,
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.
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: ThereThe 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 TeſtaLuke 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 exter
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 Sacraa communion: Therefore, bread alſo is Chriſts body ſacramentally; that is, it is a SacraPaul 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 commuYe 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 arguYe cannot ſerve God and Mammon. Where the words ye are not able; or, ye have no poſſibility, are likewiſe uſed, as well as in this place: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,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.
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: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 conThe 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 deThis 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. WhereJohn, 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?
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 bo
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,
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,
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 Adver
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 doIrenaeus ſaith,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.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.
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,
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,
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.
This oblation is the FIG ƲRE 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 FIG ƲRE 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.
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.
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.
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.
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: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.
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 PaTranſubſtantiation. 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 ſubConſecration, 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 ſyllablehoc eſt corpua me ƲM, which I choſe raThis 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 CommuniConcerning 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.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 bea formal change, or a change of formes. Lombard in his Sentences expoundeth both theſe opinions,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 debread, nor Christs body, but only ſomething contained under the formes and accidents, which before Conſecration was bread, but by viThis is my body, that is,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 reTransſubſtantiation, 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:
That which is Christs body in the Supper, remaineth and is not therein transformed, nor reduced to nothing: elſe Chriſts body ſhould not remaine,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,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 boTHIS, 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
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.
Christ brake bread: but he did not then break his body: therefore the bread is not really his body.
Chriſts body was given for us: The bread was not given for us: Therefore the bread is not really Chriſts body.
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.
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.
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.
the ſigne, and the thing ſigned: or, as Irenaeus ſpeaketh, the earthly, and the heavenly thing; and without theſe two, no Saſigne or earthly thing, namely bread and wine from the Euchariſt. Therefore it taketh away the whole fence or nature of a Sacrament.
analogie or proportion of the ſigne and the thing ſigned;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 compa
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 contradictThe 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.Lombard relateth, and teſtiGuitmund fathereth it on Berengarius, after his
Impanation. Others impute it to one Walrame, againſt whom Anſelme hath two books extant. Some faſten it on Rupert Abb. Tuit, who liGuitmond, about the year of the Lord 1124. Petrus de Alliaco, CarCambray, ſaith,Conſubstantiation the Tranſubſtantiation, unleſſe the Church of Rome had defined the contrary. He lived about the year of our Lord 1416.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 interThis 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 withThis, 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 SacraThis, 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 obFooles when they ſeeke to avoid an inconvenience,
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 farThis, 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 ſounPaul, yea, and of Chriſt himſelfe. The Transſubſtantials gloſſe is farte wide of this the letter, and meaning of Chriſts words. As then the Papiſts reThis 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 bomoney. Now, the phraſes they uſe, are too improper, and too much unfitting that they would expreſſe. For as for the inſtanThis 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.
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 oThe 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. Notwithſtanſimply Lutherans, who by Chriſts words only defend the being of Chriſts body in the bread, and the eating it with the mouth: ſome are 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 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 verunion 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 ConſubſtantiThe 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 ConſubThis is my body, which is given for you; which words the Conſubſtantials retaine not,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.
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
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 togeTautologie, 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 ſubproper, 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, bemay 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 beBread 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, exBread is the body of Chriſt.
Andreas afterwards wrote, that this phraſe, Bread is Christs body, is proper,
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 pronounDoe this in remembrance of me: So Paul interpreteth them; This cup is the New Teſtament in my bloud.
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.
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, interPluck 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 figuraTake, 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 pre
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 boThe 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
as it is a merit deſerHis 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 con
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 tranſ
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 bo
For the naturall analogy or likeneſſe,
For the certainty or confirmaThe 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. the mouth of the ſoule. 3. As the bread is not ſwallowed whole, but eaten, being broThe 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.
Anſ. The Supper of the Lord teſtifieth to us, that we have perfect forgivenes of all our ſins for that only ſacrifice of Chriſt, which himſelfe once fully wrought on the Croſſe
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 confounof the name of Maſſe, or Miſſa. The word Miſſa ſeemeth to have his name derived from the HeMaſah; that is, a tribute, or voluntary offering, which was wont to be paid of every one.Miſſa, which we call the Maſſe.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,
and ſhould lend him ſufficient for his need. This the Chaldee Paraphraſt inMiſſah. 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 likeSatan, 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 doubtRemiſſa for Remiſsio, as Tertullian:Wee have ſpoken (ſaith hee) of
remiſſio; of ſinnes. And Cyprian, Hee that was to give
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
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 anDeacon 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: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! AThe 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,
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 oThe Lords Supper, The Lords Table, Breaking of bread, &c.
Now let us ſee the differences of the Supper, and the Maſſe; and thoſe moſt conMaſſe ought to be aboliThat 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.
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.
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 CaRemember 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 of
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,
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 Incarna
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.
Seek the things which are above, where Chriſt ſitteth at the right hand of God:
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 inDan 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.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 reChriſt 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 worſhipLet 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,
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 Maſſehe 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
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 actiMoſes 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.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 ofThis ſacrifice alone is ſufficient for remiſſion of ſins: and, This ſacrifice with others is offered for ſins.
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.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.
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 imThe 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 reChriſt through the eternall ſpirit offered himſelfe without ſpot to God:
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,
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 ſaWithout ſhedding of bloud is no remiſsion.
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.
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 alThey 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 AnteThat Chriſt may dwell in your hearts by faith. Object. 2. There muſt be a perpetuall ſacrifice in the Church,
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 Sacrithe 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.
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 themſelves
Here are three things to be handled and declared:
Who ought to approach unto the Lords Supper.
What the wicked receive if they come.
What is the right and lawfull uſe of the 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 Communiall that ought to come, ought to be admitted, but on the other ſide, not all that ought to be admitted,
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 repenPaul ſpeaketh:Let a man examine himſelfe, and ſo
To prove thy ſelf, is,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.
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.
Paul interdicteth all the wicked without any exception, from coming unto this holy Supper, by words auevery man try and examine himſelfe, and ſo eat of that bread, and drink of that cup.
he that eateth and drinketh unworthily eateth and drinketh his owne damnation.
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 SacraRepent and be baptized.
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.Auguſtine ſaith; Come with boldneſſe; it is bread and not poyſon. No mans unworthineſſe thereTo him will I look that is poore, and of a contrite ſpirit,
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.
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,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. From the manner and inſtrument of eating. Chriſts body is eaten by faith aLuthers Catechiſme: Theſe words: FOR YO Ʋ, require beleeving or faithfull hearts. But the wicked and hypocrites are deſtitute of faith: Therefore they receive not Chriſts body. Chriſt in the Supper offereth his body to be eaten of them onely, for whom he offered himſelfe on the Croſſe. But he offered himI pray not for the world, but for them which beleeve. This is my body,
which is given for you.
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. ThereThe unfaithfull eat and drink their own damnation: Therefore the doe not eat Chriſts body and bloud. The arContraries. For, To eat their own damnation, is, through incredulity and abuſing of the Sacraments,
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.
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 thereeat Chriſt, and withall eat his own damnation.
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,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.
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.Give not holy things to dogs, nor cast pearles to ſwine.
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 underare 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.
they diſcerne not the Lords body, and tread under foot the bloud of Chriſt. His benefits indeed are offered unto them, but they rethey 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 conTo 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.
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.
Depart from me all ye that work iniquity.
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 conBut 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 comHe that killeth a bullocke,
is as if he ſlew a man. So likewiſe Paul: This is not to eat the Lords body. And again: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.
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, buThat 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 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.
Anſ. No. For by that means the Covenant of God is profaned, and the wrath of God is ſtirred up againſt the whole aſſembly
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:
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 SupWho 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,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,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: Becauſe the Church ſhould profane Gods covenant, if it ſhould admit unbeleevers and men impenitent: For he that doth a thing, and he that conſentTo 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 cotwo 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 covetake 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 wicIf 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,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 profaChrist 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 diI 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 demonſtratiThey 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,
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 thereto 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 adBut 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 withBleſſed 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.
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 Que 1. THe Paſſeover was 2. FIve ends of the inſtitution of the paſſeover are ſpecified, 3. FOr confirmation and illuſtration of the principall end of the paſſeover, the con
4. THat the ancient paſſeover is now by Chriſts coming abrogated, with all other types whatſoever, prefiguring the Meſſias to come, is cleer: 1.
1. THe Supper of the Lord is a ſacrament of the new Teſtament, wherein, ac 2. 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 an 4. There is then in the Lords Supper a 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 con 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, 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 10. Now the right uſe of the Supper is, when the faithfull obſerve this rite in 11. As in this right uſe the body of Chriſt is ſacramentally taken: ſo alſo with 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 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 fellow 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 them 15. The Church ought to admit all thoſe unto it, who profeſſe themſelves to im 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 delive 1.
1. 2. 3. 4. 5. They reaſon 1. 2. 3. 4. 5. 6. 7. 8. 1.
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 participa
THey agree in theſe points:
1 THat one part contendeth, that theſe words of Chriſt,
What it was.
What were the ends and uſes thereof.
What are the allegories or reſemblances of the rites of the Paſchall lamb.
Whether it be now abrogated, and what ſucceeded in place thereof.
What 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
the Greek word, cometh from the Hebrew Peſach a
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 inExod. 12. God commanded that the killing of the Lamb ſhould be executed with certain and divers ceremonies.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.
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: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.What the ends and uſes of the Paſſeover were.
Exod. 12. 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. 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:
John calleth Chriſt The Lamb of God:
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. 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.
In the firſt day ſhall be an holy aſſembly.
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.
The allegories or reſemblances between Chriſt and the Paſchal lamb.
A Collation of the type, and the thing ſignified by the type.
Whether the ancient paſſeover be now abrogated.
Out of the whole diſputation of the Apoſtle to the Hebrews, touching the aboliſhment of the legall ſhadowes,
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.
Chriſt our paſſeover is ſacrificed for us.
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.
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.
The firſt and principall end and uſe of the Lords Supper is, That Chriſt might thereThe 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.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.double meat and drinke,; one externall, viinternall. 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.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,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 ſignieating 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
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 maTHe 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 togeThe 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 aCertaine arguments of the Conſubſtantiaries, whereby they goe about to overthrow our doctrine of the Lords Supper; together with the refutation of them.
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 imaIn 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 reChrist 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 proThey 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 perſpicuHe 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 contraChrists 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 ato 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 conthat 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.
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 uſuWhere 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 cerThis 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 coveChrist 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, ThereThe 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 Scrinot really, and in the new corporally by the mouth. In the places which are alledged out of the Apoſtle the body ſignifieſhadow 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 TeThey reaſon from the conſent of the Evangeliſts, and S. Paul. Matthew, as Theocalculateth, 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,
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 foothis 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 comcommunion of the altar in the old Teſtament, which was not corJohn ſheweth that communion: If we walk in the light,
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 memcommunion was and is common to all the faithfull from the beginning unThat we might grow up unto him, by whom all the body is coupled and knit together.
He that is joyned unto the Lord is one ſpirit.
And by one ſpirit are we all baptiſed into one body. Hereby know we that we dwell in him, and hee in us:
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 aThey 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 bonot 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,
and to count the bloud of the teſtament as an unholy thing, who contemn him.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 ſaAuguſtine 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 parcommunion: 1. Becauſe hee citeth thoſe places concerning it, John 6. & 1 Cor. 10. where no mention is made of corporall eating. 2. He ſpeakIt 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.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.
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 furWee overthrow not the article of Chriſts aſcenſion. Anſ. Yea, but they doe overChriſt 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.We take not away the doctrine of the properties of Chriſts humanity. Anſ. They alBut 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.
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 conThis 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 JuſtificaThe 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 gainThey themſelves define the manner, as it cleerly appeareth by their writing.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 ſayWe 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 hoWe beleeve the preſence: namely, ſuch as is the eating, and as is the uWee 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 partaBEcauſe hee took a true humane nature. Whereupon we adde alſo, that we canHee 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 SupThe 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 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 touchChriſt 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 omHee 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
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 exthat 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 reMalcus, 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?And, that they doe this, their own words and opinions witneſſe;
20 Anar. Theſ. 10.
p. Tubin. & Theſ 25, 26. and Apol. 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,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.
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.
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 teBut 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. Wherethe Word is not ſo in Chriſt-man: But hee is ſo unſepain 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 worThe generall points wherein the Churches, which profeſſe the Goſpel, agree or diſagree in the controverſie concerning the Lords Supper.
They diſagree in theſe points:
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, ac
Anſ. Preaching of the Goſpel, and Eccleſiaſticall diſcipline: by which hea
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 In
Anſ. When, according to the commandement of Chriſt, they who in name are Chriſtians, but in their doctrine and life ſhew themſelves aliens from Chriſt
who are to be admitted by the Church unto the Lords Supper; very commodiHow 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:
What the power of the keyes given unto the Church is, and what are the parts thereof.
Whether Eccleſiaſticall diſcipline and excommunication be neceſſary.
To whom that power is committed: againſt whom, and in what order to be uſed.
To what ends it is to be directed, and what abuſes therein are to be avoided.
What that power of the keyes committed unto the Church differeth from the Civill power.
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 Metakeyes import a Steward-ſhip by a Metonyſigne 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,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.
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,
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,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,
Church judgement, which is called alſo ſpirituall Diſcipline or Juriſdiction, whereunto Excommunication beBy the preaching of the Word it ſhutteth and bindeth, when it denounEccleſiasticall judgement it ſhutteth and bindeth, when it excommunicateth outragious and refractary, or ſtubborne perſons; that is, excludeth them from the communion of the Sacra
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 Ecclefirst 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,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.Internall, which concernExternall, which belongeth to the Church. The internall excomexternall; and the externall is ratified in heaven by the internall, according to Chriſts promiſe: Whatſoever ye bind on earth,
ſhall be bound in heaven.
COncerning the Miniſtery of the Word, there is no doubt but all the Prophets, Chriſt, and the Apoſtles have preached: and whereas Eccleſiaſticall Juriſdictiprecepts and practice confirmed and eſtabliſhed it.In reſpect of Gods generall commandement, of preventing the proThe 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 peoThat man that will doe preſumptuouſly,
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 ciBring 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,
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.
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.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;
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 commandeAltar, here are underſtood any Sacraments whatſoever. Amend your lives,
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 wic
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. 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 exWhatſoever yee ſhall bind, &c. which words cannot be otherwiſe underI verily, as abſent in body, but preſent in ſpirit,
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,
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?
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.
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.
in reſpect of Gods glory. For God is reproa
Leſt the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word.
That the purity of Gods doctrine and worſhip be preſerved.
For the ſafety of the Church, which ſhall be puniſhed, if ſhe wittingly and wil
For the ſafety of the ſinners, that they, being often admoniſhed and put to ſhame, may returne to repentance.
For avoiding of offence in the Church, that others, weaklings, be not corrupted by evill example.Know ye not that a little leaven leaveneth the whole lump?
For avoiding of offence among thoſe that are without, lest they, who are not as yet members of the Church, come not to it.
That the name of God might not be blaſphemed, and evill ſpoken of by others, and his Covenant deſpited and reproached.
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.
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 conThey profeſſe that they know God, but by workes they deny him. And he that denieth the faith,
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 inſtiviſible Word, namely, of the Sacraments, which were ordained and inſtituted for the converted only.
Open Infidels, wicked ones, and blaſphemers, ought not to be baptiſed: For they
Philip ſaith to the Eunuch, If thou beleeveſt with all thine heart, thou mayest be baptiſed.
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.
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;
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 there
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 de
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 counter
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 commitMiniſters: For the preaching of the Goſpel is committed to them aBut that denouncing, which is exerciſed in Church diſcipline, belongeth to the whole Church: For unto the whole Church doth diſcipline and ſpirituall juriſdiction beNow 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 unrepen
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: when in the preaching of the Goſpel they declare, That all beleevers are ſaved, and that all unbeleevers are condemned.
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
Peter ſaid to Simon Magus,
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, ha
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 wic
Order is to be obſerved in executing the office of the Keyes which Chriſt himſelfe, Matth. 18. hath ſet downe. courteouſly admoniſhed by one, according to the commandeIf 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 he refuſe to heare the Church alſo, let him be unto thee as an Heathen man, and a Publican. In theſe words Chriſt exA 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 bePapiſt, 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 GoGod 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 thereApoſtata is not ſuch an one as ſometimes,ſuch an one, as who being apparently convicted of open errours and out-rages, refuſeth to deſiſt from them. Howbeit, if any profeſſe re
CHriſt hath given to his Church the power of Excommunication, not for the deThe Kings of the Gentiles reign over them;
but ye ſhall not be ſo. The Miniſters themſelves muſt moſt of all be ſubject to this diſcidiſgraced 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.
Your rejoycing is not good:
know ye not that a little leaven leaveneth the whole lump?
Them that ſin, rebuke openly, that the reſt may feare.
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 deYet count him not as an enemy,
but admoniſh him as a brother.
If hee will not vouchſafe to heare them and others tell it unto the Church.
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.
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;
for they ſhall be filled: Others ſhall give an account of their obſtinacy.
THe differences are many and manifeſt: Eccleſiaſticall and civill power is apparent and manifeſt. There remaine obEccleſiaſticall 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 teſtimoI 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 adIf he will not vouchſafe to hear them, tell it to the Church:
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: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.
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,
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: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.
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,
when I brought them out of the land of Egypt, concerning burnt-offerings and ſacrifices.
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,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 ſacraGod 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 judge
Object. 3. Chriſt ſaith in the parable of tares, Let both grow together untill the harveſt:
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 deLeave 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 bemorall works, and then follow after an enforcing to ceremoniall works: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.
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;
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 wickedBut 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,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
1. Object. 2. REpl. Repl. 3. Repl. 7. Joſephus Thus farre concerning the firſt member,
Repl. 3. THey who at this day diſallow the Diſcipline of the Church, elude the example of S.
Object. 1. Object. 2. Object. 3, Repl. Paul Object. 4. Object. 5. Object. 6. Obj. 7. Paul Obj. 8. Object. 9. Object. 10. An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers Engliſh-man, the Reſpondent) endeavoured to aboliſh Eccleſiaſticall Diſcipline: which ArUrſine, at the repetition of this diſputation, the next day privately made in Colleg. Sapient.
The THESES propoſed concerning Church Diſcipline were theſe two:
To the ſincere preaching of the word and lawfull administration of the Sacraments is required an office or power of Government in the Church.
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.
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, ſigniTo adminiſter (not according to the right, perfect, and exact obſerving of it; but) ſo that the adminiſtration be pleaſing to God, and proBleſſed 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 exerUrſine 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.That doctrine which hath neither Gods word nor approved examples,
is not to be thruſt upon the Church: But this doctrine hath neither of theſe:
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.
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, alTell it to the Church: and ExcommuniLet him be unto thee as an heathen or publican. Rep. 2. The Church is not the Seniory:
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 unthe 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 notIt 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 thereThat 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 wrongStephen to death, becauſe it was done tumultuouſly: and further, the Prieſts themſelves were conſenting to it, but unjuſtly. Rep. 4. S. Auſtin ſaith,
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,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: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 lawPilate alſo himſelf confirmeth, ſayKnoweſt 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.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.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 EccleCivill, 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 CiVerily, verily, I ſay unto you, whatſoever ye bind on earth, ſhall be bound in heaven. Here Chriſt meeteth with an obI will give thee the keyes of the Kingdome of heaven:
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.
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 judgeBut 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 comThe 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: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.Paul two wayes: Some ſimply deny, that the Apoſtle ſpeaketh of ExcomHe 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 deſtiAnſ. But againſt the former of theſe make the Apoſtles words,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,
and my ſpirit: But there was no need of ſuch a conbe delivered unto Sathan for the destruction of the fleſh,
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 intiAmbroſe 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 kingPaul 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: 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.
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.
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 inDeliver him unto Sathan. Put away the wicked man from among you: and that he treateth of the ordinary power of the Church aNathan 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 repenIf 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.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 Apobaptiſe all Nations. So likewiſe he excommunicated none, but he commanLet 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.Paul ſaith, Ye have not
that he which hath done this deed,
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.uſeth the ſame word of himſelfe:
I ſhall
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:
The Apoſtle expoundeth himſelfe, that he did not enjoyne the Corinthians to
excommunicate the inceſtuous perſon, when he ſaith:
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 repreThey 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 Areprehenſion and rebuking,excommunication, which is by words only. So that now contrariwiſe yee ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be reOf 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.
That they company not together with the excommunicated perſon.
I pray you, that you would confirme your love towards him. The Greek word, to confirme) ſignifieth, by publike ſenGalat. 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 ſeExcommunication 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.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 AWhen 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 excommandeth, that he ſhould be delivered to Sathan for the destruction of the fleſh: But the word
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 circumſtandestruction 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 deBut 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 reIf 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.Whom Paul had willed to be noted by a letter,
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 neverAccount him for a brother; that is, in love, deſire, and hope of ſaving him, but not in recAccount him for a brother; but,Admoniſh him as a brother: that is, as him who ſometimes was a brother; and who, if he repent, muſt again be repuPaul uſeth this phraſe, becauſe he would that love and hope of amendment ſhould be the rule of reproofe. For a brother admoniWhat Paul did, that are not we to follow:
did excommunicate Hymeand 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 MiPaul did it, not in what ſort and what manner he did it, whether alone, or with others.
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 acFor our comfort, which conſiſteth in our delivery: and deliverance perThat hence we may yeeld unto God his due and lawfull worſhip: for God condemneth all mans will-worſhip. We muſt therefore deThat we may know that all our good works are thankfulneſſe, and not merits. Now,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 teJuſtice, becauſe it endeavoureth to render condigne thanks for good deſerts.Chriſtian gratitude, which is here handis 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,
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 teJuſtice 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 apperOf Mans Thankulfulneſſe; The Common place of Mans converſion, of Good works, of Gods law, and of Prayer. The order and coherence of theſe Com
Out of the diverſe and manifold doctrine of the two former parts we have learof Converſion, are in few
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. Beof prayer ſhall be laſtly annexed. Theſe things we pur
Anſw. Becauſe, after that Chriſt hath redeemed us with his bloud, he renew
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 orHe 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 containTherefore 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. For whom hee called, them alſo he juſtified, and glorified.
Such were ſome of you; but ye are waſhed, but ye are ſanctified.
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.
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,
they may glorifie God in the day of viſitation.
Give diligence to make your calling and election ſure:
Peter, certain copies inſert theſe words, by good works.
Every good tree bringeth forth good fruit. A good tree cannot bring forth evill frruit.
Faith worketh by love. The fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance.
When thou
art converted,
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,
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.
hearts are purified:
We are farther to note the difference of the firſt and ſecond cauſe. The firſt ſhewWhat Chriſt worketh in us by the vertue and power of his death. The ſecond teachWhat things we are bound unto in regard of the benefits we have received.
Anſ. By no means. For as the Scripture beareth witneſſe, neither unchaſte perſons, nor idolaters, nor adulterers, nor theeves, nor covetous men, nor drunkards, nor ſlanderers, nor robbers, ſhall inherit the kingdome of God
Be not deceived: neither fornicators, nor idolaters, nor adulterers,
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.
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.
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.
Anſw. It conſiſteth of 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 them
Anſ. True joy in God through Chriſt
Here followeth the Doctrine of mans converſion unto God, the chiefe queſtions whereof are:
Whether mans converſion be neceſſary.
What converſion is.
What are the parts of mans converſion.
What are the cauſes of converſion.
What are the effects of converſion.
Whether mans converſion be perfect in this life.
In what the converſion of the godly differeth from the repentance of the wicked.
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,
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,
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 aWhen 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
THe Hebrew word ſignifying mans converſion, is Theſcubah, the Greeke word Judas it is ſaid, that hee repented himſelfe; where the word Eſau it is ſaid, that hee found no place to repentance, where the word Paul ſaith, The gifts of God are
Reſipiſcentia: for our Engliſh Repentance, expreſPoenitentia, which awithout 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 minde or understanding, and 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
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
Latine Poenitentia, that is, repentance, or peniPoenitentia is ſaid to be derived either from Poenitet, which ſignifieth to be grieved, and to repent; or from Poema, which ſignifieth paine and puniſhEraſmus 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 comprerepentance 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
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 wicked
A definition hereof, propoſed by his parts, may be deduced out of the 88. queſtia 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:If t
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.
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 obe
The old man, which is mortified, is a meer ſinner only, namely, our corrupt naThe 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,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 teIf 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.
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 properCain, Saul, Judas, &c. It is called a grief not unto ſalvation, and, a griefe of the world,
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 joyContrition 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 plaThe 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: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: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 thingsThe 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 beAn 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,
wee have peace with God through our Lord Jeſus Christ. The Kingdome of God is righteouſneſſe, and peace, and joy in the holy Ghost.
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.
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.
Quickning:
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 exFaith bringeth forth joy: Therefore not grief and mortification. Anſ. It were no abſurdity to athe 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 acby 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 be
principall efficient cauſe of our converſion is God himſelfe, even the holy Ghoſt.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 repenThen 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.
inſtrumentall cauſes or means are;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 conſenext 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,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.
Wee being juſtified by faith, have peace with God.
furthering cauſes of converſion are; The croſſe and chaſtiſements: whether our own or others; alſo the puniſhments, benefits, and examples of others.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. forme of converſion is converſion it ſelfe, with all the proper
The Object of converſion is; 1. Sin, or diſobedience,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: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,furtherance to the habituall grace of converſion, but yet through the free aſsiſtance of God, moving us inwardly.
THe effects of converſion are; 1. A true and ardent love of God and our neigh
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
Wee know in part. Hereunto beare witneſſe all the complaints and prayers of the Saints: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.Neither the mortification of the fleſh, Both parts of co
Concerning the imperfemortification of the fleſh, there can be no queſtion or doubt therequickning 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.
Pauls onely complaint maketh ſufficient proofe: I know that in mee, that is, in my fleſh, dwelleth no good thing.
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 heaSet your affectio
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:This reparation or restoring (faith he) is not finiſhed in one moment, day, or yeer; but God, b
You may to this purpoſe reade the Sections immediCathari and Anabaptiſts.
THe name of Repentance is attributed as well to the wicked, as to the godknowledge of ſinne, and the griefe for ſinne: but in the reſt there is great difference: 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:My iniquity (that is, the
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;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 puniſhHorace, deſcribed in this his Poem:
In the cauſe, which breedeth repentance in both. The wicked repent, by rea
In the forme and manner of their repentance: For the repentance of the godPurge mee with Hyſope, and I ſhall be cleane. The re
In the effect, which their repentance worketh in them. In the wicked new o
Anſw. Thoſe onely which are done by a true faith
UNder this Queſtion is contained the Doctrine of good works; the chief queſtions whereof are:
What good workes are.
How they may be done.
Whether the workes of Saints be pure and perfectly good.
How our workes, though not perfectly good, pleaſe God.
Why wee are to doe good workes.
Whether good works merit any thing in the ſight of God.
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 differ
1. That a work which we doe,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 namorally, 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,
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 pleaare 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 ungenerall 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 regenerall, though not in ſpeciall. commanded by God.That the worke have his originall from a true faith, which faith muſt be grounded and depenWithout 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.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 arithat this worke be referred principally to the glory of God onely, and to his honour. Now, honour comprehendeth love, reverence, obedience, and thankDoe 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,faith is required; becauſe, except wee be certainly perſwaded that they are acceptThe commandement is reglory of God, becauſe if they be attemWhich are ſins in themſelves, and reWhich 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 impoWhich 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 diſſemblingAs 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, conthe 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.
2. How good works may be done.
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 worJerome 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 conPeter, 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: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 unreRomanes, 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: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: There
preparative works? Anſ. If they meane by preparative works, ſuch workes as are unto us an ocpreparative 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:
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,
ſay, Wee are unprofitabe ſervants, we have done that which was our duty to doe.
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
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 perfectI 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,
When yee have done all, &c. Object. 1. If thou
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 altoSamaritane ſaith: If thou ſpendest any more: not on God,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,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 reſupererogation at his hands, but perfection: and that alſo he requireth, on
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 themperſon who is the Ahad reſpect unto Abel,
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.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: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.
BEfore, in the 86. Queſtion, certain impulſive cauſes unto good works were ſpeOur regeneration, having a neceſſary coherence with our Juſtification: Our gratefulneſſe for our ReOur 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.
Inreſpect of God they are to be done: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,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 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.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.
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 hypoGive 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 merWhom 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. That by good workes our faith may be exerciſed, cheriſhed, ſtrengthened, and advanced. For they who give themſelves over to corrupt luſts againſt their conſciIf yee live after the fleſh, ye ſhall die. I put thee in remembrance,
that thou ſtir up the gift of God which is in thee, by the putting on of my hands.
I pray you, that ye walke worthy of the vocation wherewith yee are called.
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.
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 ad
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.
Woe be unto that man, by whom offences come. The Name of God is blaſphemed among the Gentiles through you.
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 ſeemconfidence on good works, but alſo the ſtudy and deſire of performing them. Wherefore the latter is utterly to be rejected. The forGood 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, whereare 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 requiAuguſtine 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 obThat 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 diſtinas 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 veto 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.
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 rethat they merit nothing, no not the least of Gods gifts, either corporall or ſpirituall. The reaſons hereof are moſt true and evident: imperfect, as well in parts, as in degrees of accompliſhment. In parts; becauſe we oThe 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;
Wee have all been as an uncleane thing, and all our righteouſneſſe is as filthy clouts.
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 acIt 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,
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 meIs 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. 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 preHee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes reIf Abraham were juſtified by his workes,
hee hath wherein to rejoyce, but not with God.
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. 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.
merit, and juſtification by works, impaireth Chriſtian conſolaCurſed is every one that continueth not in all things; and withall conſider their owne imperThe inheritance is by faith, that it might come by grace, and the promiſe might be ſure to all the ſeed.
For in Abraham ſhall all the Nations be bleſſed. And Chriſt alſo ſhould have died in vain.
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. But Chriſt is our perfect Saviour. For (as Paul witneſſeth) God with his glorious grace hath made us accepted in his beloved.
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 re
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 commande
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 ſer
Now followeth the doctrine of the Law, which is the Canon and Rule of good works. The chief queſtions concerning the Law are:
What the law is in generall.
What are the parts of Gods law.
How far the law is, and is not abrogated by Christ.
In what the morall law differeth from the Goſpell.
How the Decalogue is divided.
What is the true meaning of the Decalogue, and of every commandement thereof.
How far forth the law may be kept of the regenerate.
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.
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
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 LawWith 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 freefreely, 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. WhereAnd with a commination or threatning of puniſhment: otherwiſe, the Law were a vaine and emPlato 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.
LAwes are ſome divine, and ſome humane. Humane lawes are they, which being eſtabliſhed by men, doe bind certain men unto certain externall actions, whereCivill, or Eccleſiaſticall. Civill lawes are ſuch as are made by Magiſtrates, or ſome whole body and corporation, concerning a certain orEccleſiaſticall 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 cir
Divine lawes, that is, the lawes of God, partly belong unto Angels, and partly uneternall and unchangeable, ſome changeable; yet ſo, that they can be changed of none but of God himſelf, who made them.
the Morall, Ceremoniall, and Civill or Judiciall Law.
The Morall Law is a doctrine, agreeing with the eternall and immortall wiſeMoſes, the Prophets and Apoſtles, teaching that there is a God, and what he is, and what
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 redeeI write no new commandement unto you, but an old commandement, which yee have had from the beginning.
Afterwards often repeated againe.] God repeated the law of nature, which was in
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 preMeſsias: that they ſhould diCeremonies 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.
The Judiciall, are lawes concerning the civill order or civill government, or mainMoſes, for the ſettling and preſerving of the Jewes CommonAbrahams 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 appeabinding, time, and knowledge, or manifeſtation. 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. 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 reliAbrahams poſterity only, whom God would by this forme of government and worſhip diſtinguiſh from other Nations.
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.
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.
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. 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.
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.
The Morall Law, the Naturall, and Decalogue differ. The Decalogue is the ſumme of the Morall lawes,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 repea
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.
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: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.
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 diſtinctiHee is our peace, which hath made of both one,
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,
nor uncircumciſion, but a new creature. 2. That the ſignification of the ceremonies is fulfilled by Chriſt, is every where taught: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 obMoſes religious orders or worſhip were, by vertue of the commandement annexed to them,
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 treatabſolute perpetuity, the Minor of a reſtrained and limited perpetuity; ſith that in the teſtimonies alledged, an infinite or unlimited perpetuity of the Jewiſh cereMoſes. 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,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 BabyEſdras teſtifieth unto us that this reſtoring was not acſpiritually; or of force we muſt grant this abſurdity, namely, that this Prophecy never was, nor ſhall be performed. (The houſe of Iſrael ſhall no more defile mine holy Name, neither they nor their Kings) doth neceſſarily enforce a ſpirituall ſenſe and meaentry of Chriſts kingdom, with the full and perfect eſtabliſhment thereof. waters iſſuing out of the Temple, ſpoken of in the ſame Prophecy, may not be interpreted to be elementary waters, but ſhaJohn in his Revelation,Ezekiel. Wherefore this ProThe 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 circumſtanof 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 timeAbrahams 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 comRomane lawes, when hee appealed unto Caeſar,
it was unlawfull to binde one uncondemned which was a Romane. Furthermore, if aThat 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 Magiſubjects 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 impo
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;
as touching juſtification; becauſe judgement is not given of us according to the Law, but according to the Goſpel.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.
Ye are not under the law but under grace.
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.Sin ſhall not have dominion over you; for ye are not under the law, but under grace. Which liberty and exemptiThe law is not given unto a righteous man.
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.
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.
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 therethat 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 hereafHow 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. Thereafter, than before regeneration and juſtification, to yield and performe obedience unto Gods Law.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: Such an High Prieſt it became us to have, which is holy, blameleſſe, undefiled, ſeparate from ſinners.
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.
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 ſpo
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:That the righteouſneſſe of the Law is fulfilled in us, which walke after the Spirit. And of the giPaul 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 corruptiPaul teach, Doe we then make the law of none effect through faith? God forbid: yea,
we eſtabliſh the law.
Now, by faith, or by righteouſneſſe and juſtice of faith,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. In ſatisfying, becauſe, through faith is applied to us Chriſts ſatisfaction equivalent to eternall puniſhment, which the Law required of us not performing perfect obenot 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.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 reſtauraas 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.
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 everfreely: 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 manner
of their manifeſtation. The Law is known by nature: the Goſpel was after mans fall manifeſted from above. 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 their promiſes. The Law promiſeth eternall life and all good things, with a conditiown proper and perfect righteouſneſſe and obedience, remaining in us; the Goſfaith 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 conditiIn effects. The Law cauſeth wrath, and is the miniſtration of death: The Goſpel is the miniſtration of life, and of the ſpirit.
Anſw. Into two Tables
Decalogue is neceſſary and profitable, and therefore to be obſerved: Decalogue.
Decalogue maketh to the unDecalogue is divided after a three-fold manner.
Decalogue is divided by Moſes and Chriſt into two Tables: the former whereof compriſeth our duties towards God immediately; the latter our duties tomediately: Or, the former teacheth us how we are to demeane and beHew 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,
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: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:Wee ought rather to obey God than men.
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 conthree, 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 Commandeof not having ſtrange gods, and the Commandement of not making graven Images differ, or are diſtinguiſhed in matter or meaning: (for the firſt teachwho 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:) Therethe 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: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 Commanneighbours houſe, and our neighbours wife; it ſhall thereof follow, that ſo many CommandeDoubtleſſe 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. ConMoſes hath not diſtinguiſhed the Commandement touching the coQueſtionleſſe, 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 folThou 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 tranſJoſephus and Philo
3. AnAthanaſius, Origen, Gregory Nazianzene, Chryſoſtome, Zonaras, and Nicephorus
2. Orig. l. 3. ſup8. Greg. Naz. i49. Zo1. hiſtor. Ni ceph. hiſt. Eccleſ.Jerome, Ambroſe, Sulpitius, Severus, and Auſtin
6. ad c phe. A1. hiſt. ſacrat. Aug. l. quaeſt. vet. & 7. & l. 2. quaeſt. ſup. Exod c7.1.
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
119. ad 11. & quaeſt. ſup. Exod cap. 7.
Auguſtine groundeth this reaſon, is too weak a proofe for confir
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 firſtinternall or externall.
internall conſiſteth in this, partly that we worſhip the true God, and that that be perpartly 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.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 Commanpublique worſhip conſiſteth in ſanctifying of the Sabbath, and is delimediate worſhip of God, which containexternall or internall.
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 comone 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 Comthe preſerving of chaſtity and wedlock, which is in the ſeventh Comthe preſerving of goods and poſſeſsions, which is in the eighth; 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 worinternall 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;
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
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 perforGods 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.
Anſ. That, as deerly as I tender the ſalvation of my owne ſoule, ſo earneſtly ſhould I ſhun and flie all 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 ac
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 every
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 duCurſed 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 obe
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,
or whatſoever yee doe, doe all to the glory of God. By theſe two former rules many things are made more cleere and manifeſt: nameThat 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 ComBecauſe this people come neere unto me with their mouth,
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. Moretrue 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.
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.
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.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,
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 contraevill 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 man
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.But the ſecond commandement is like unto the firſt: Therefore the ſecond Table yeeldeth not unto the firſt. Anſ. This is a falſimply 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, 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 chariAs 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. As concerning the neceſſary coherence and connexion of the love of God and our neighbour; the one being a cauſe, and the other an efIf any man ſay, I love God, and yet hate his brother, he is a lyar:
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
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. In reſpect of their proceſſe and order. For the obedience of the firſt Table is moſt principall: the obediIf 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 Comman
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 premiſTherefore 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 reI will have mercy, and not ſacrifice.
1. THe firſt Table commandeth the duties towards God. The ſecond comman
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, compre
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 mani
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 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.
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 gene
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. Im
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 im
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 ingen
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 ima
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.
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 diſcerhe 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: therethat 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 himDavid afthat Nation to be bleſſed, whoſe God is the Lord:
even the people that he hath choſen for his inheritance.
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 benethat he Jehovah is this God, and deliverer of the Church, he oppoſeth himſelfe both to all creatures, and to Idols, challenging all divine hoDeut. 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: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.
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 hoThou 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,
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 viBefore 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 diſtriThe 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.
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 ver
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,
or ingendered in men, which is of thoſe things which we are ignorant of, or cannot una purpoſed or endeavoured ignorance, which is of thoſe things that our conſcience telleth us muſt be enquiThere is none that doth underſtand, and ſeeke God.
The naturall man perceiveth not, &c.
Errours conceived, or falſe imaginations and opinions of him: as when Some imagine there is no God.
Some feigne that there are moe gods: as in ancient times the Heathen, the Manichees, &c. 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 powPaul ſaith, that they who pray to creatures,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,
and one of thy brethren, which have the teſtimony of Jeſus: worſhip God.
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.He that honoureth not the Son, honoureth not the Father. He that denyeth the Son, hath not the Father.
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 Philo
Superſtition, which is to attribute ſuch effects to certaine things, or obſervatiſouth ſaying,
obſervations of dreames, divinations ſignes, and predictions, or fore-telling of Wizzards, all which are by expreſſe words condemned in Scripture.
All truſt and confidence, which is repoſed in creatures. For this is manifeſtly rewho 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 com
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.
The contempt of God, which is to know thoſe things of God which are true,
They are inexcuſable,
becauſe when they knew God, they glorified him not as God, neither were thankfull, &c.
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 conPut your truſt in the Lord your God,
and you ſhall be aſſured.
Ʋn beliefe, which aſſenteth not to ſuch doctrine as is heard and known concerning God. Doubtfulneſſe, which neither aſſenteth ſtedfaſtly to the doctrine of God, neither doth altogether gaine-ſay it, but, being floating and wavering, hath a weake inclinaDiſtruſt, 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,
hath made him a lyar, becauſe he beleeveth not the teſtimony or record that God witneſſed of his Son.
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 ſeaHe 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.
alſo beleeved, and was baptiſed. It is impoſsible, that they which were once lightned, and have taſted of the heavenly gift, &c.
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, which is to live without thinking of God and his will, or of our owne infirAs the dayes of Noe were,
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.
Hope is a ſure and certaine expectation of everlaſting life freely to be given for Chriſts ſake; and of mitigation or aſſwagement of preſent evilsTruſt perfectly on the grace that is brought unto you,
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 aſſuFor God is not changed:
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,
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.
Ʋnto hope, in the defect, is oppoſed, 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 ofCain 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.
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 fiſecurity contrary in the exceſſe to Hope. Spiritual. ſecuUnto 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 noIf 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?
The love of God is, to acknowledge God to be exceeding good and exceeA deſire of the ſafety and preſervation of the thing which is loved. 2. A will to be joyned with the thing we love,
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.
Ʋnto the love of God in the defect, are repugnant,
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;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 himſelfe and other creatures, which is, to preferre his luſts, or pleaſures, or life, or glory, or any other thing beHe that loveth Father or Mother more then me, is not worthy of me.
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.
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 domiThou ſhalt feare the Lord thy God, becauſe I am the Lord.
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 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,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 puniHe 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 acknowledgFeare yee not them which kill the body,
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?
feare is commonly called Son-like feare,Peter. So he went out,
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.this Son-like feare ariſeth from a confidence and love of God. And therefore, 2. It principally ſhunneth not God himſelfe, but the d
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.
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 noThere 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
Job.
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,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 here
Prophaneneſſe, carnall ſecuServile feare, and deſpaire; of which we have already ſpoken ſufficiently.
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 atTheſe 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?
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,
the ſame is the greateſt in the kingdome of heaven. Do nothing through contention,
or vaine glory, but in meekneſſe of minde let every man eſteeme another better then himſelfe.
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 therePride
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,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.
Patience is the knowledge and agnizing of Gods Majeſty, wiſedome, juHold 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 accom
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 wilSaul and Judas: alſo many raJobs complaints, wherewith the godly are often ſhaken and di
Unto Patience in the exceſſe, Temerity or raſhneſſe is oppoſed;He that loveth danger, ſhall periſh therein.
Here is to be noted and obſerved, that oftentimes in this and other Commande
Anſ. That we ſhould not expreſſe or repreſent God by any image or ſhape, and figure;
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: namethe true and uncorrupt worſhip of God is every internall or externall worke, commanded of God, done in faith, which is perperſon 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 worTo worſhip God truly, is ſo to worſhip him, as himſelfe hath manifeſted in his word that he will be worſhipped. Contrariwiſe, in this ſewill-worſhip, that is, all falſe worſhip; nameby 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 wor
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 oneWhen 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,
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, 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,
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, 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: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,
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,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 lawHe that obſerveth the day, obſerveth it to the Lord:
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.
For the earth is the Lords, and all that therein is. Wherefore they are not ſimply ſo condemHe that is able to receive this,
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.
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 obwhen 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 worby 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 con
THere are foure ſorts of thoſe things which men command: 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 miniGods 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: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;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 profiThe 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 Commanbut the obedience which is in theſe and the like matters due to be rendred unto the Magiſtrate, is Gods worſhip. ThereLet every ſoule be ſubject to the higher powers.
Whoſoever reſiſteth the power, reſiſteth the ordinance of God.
The Eccleſiaſticall or Ceremoniall ordinances of men, which are determinations or preſcriptions of circumſtances, neceſſary, or proMorall 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 giThe 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 priBut 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 inbecauſe 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 Paul: If any of them which beleeve not, call you unto a feaſt,
and if
for that, wherefore I give thanks? Likewiſe, the decree of the Councell of the Apoſtles,
Object. If the Edicts of Magiſtrates binde mens conſciences, why then do not the traditions of the Church binde them alſo?
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.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.
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, 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.
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 Commandethe 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,
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?
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 com
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 inPaul 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,
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,
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 deby 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,Elias in Mount Carmel, Manoah in Zorah, cannot at all eſtabliſh will-worſhip. For, ſacrifices, they were the worſhip of God, becauſe they were complaces 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.
perſons, although the ProAarons 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
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 husbanJonadabs 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 puniſhDaniels faſting, and the Ninivites faſting was no worſhip of God, but an exerciſe, ſerving for the ſtirring up of prayer and repenJohn Baptiſt,
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: ſeeworſhip 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, inthe worke and the perſon acceptable to God.
Thus farre have we proceeded in ſpeaking of the commandement it ſelfe: it remaiexhortation. 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.
Anſ. God neither ought, nor can be repreſented by any meanes
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.
The chiefe queſtions concerning Images, are theſe:
The two former of theſe fall under this 97. queſtion of the Catechiſme: the lat
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 trouImago. Statua. Simulachrum. Idolum. A fond diſtinctiIdolum and Simulachrum confuted by three reaſons.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. NotwithIdolum and Simulacrum, thereby the more colourably to defend their worſhipSimulachrum 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 apOut of the derivation of both theſe words. For the words Simulachrum and Idolum, differ no more than theſe words, panis and bread: but herein only is the difference, that the former is a Latine word, the latter a Greek word. For as the word forme or ſhape, from formando, which is to forme and faſhion; ſo the word Simulachrum is a counSimulando, which is to reſemble, counterfeit, or ſhadow, ſaith Lactantius.
The Interpreters of Scripture uſe both theſe words indifferently. For the SeptuaHhezebh, by the word Simulacrum. Thus the vulgar Lacaveat; Cavete vobis,
Fugite Simulacra, Flie Idols.
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,
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,13. c. 4.
Simulachrum: and Vitruvius likewiſe termeth the Image or Idoll of Diana, Simulachrum. Wherefore falſe and feigned is this diſtinction of theſe SoIdolum and Simulachrum. Thus much of the names uſed in divers languages, to expreſſe that we call an Image.
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,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.
All Images and Pictures of God; that is, made to repreſent or worſhip God, are ſimply here condemned, as it is maWho 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?
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.
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.
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 recorNuma in his life,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,
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 ſeConſtantine 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.
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.
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 reſymbolicall, 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 opneceſſary 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 prohibi
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
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;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 abominaPaul teſtiTheſe things which the Gentiles ſacrifice (to Idols) they ſacrifice, &c. though even they alſo in their worſhippings pretended the name and ho
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 honouWhatſoever 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, alnot 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, purintent or purpoſe of departing from his commandement. But if through a deintent 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.
Ezekias brake in peeces,
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 word
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.
THe chiefe cauſes for which images and pictures are to be abandoned our Churches, are; 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 oYee ſhall overthrow their Altars, and breake downe their pillars, and yee ſhall cu
namely, in heart, profeſſion, and ſignes.Aſa, Jehu, Ezekias, Joſias.
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. Moſes,
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 CanaWherefore, 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 Ima
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 exterThe 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 peoPaul,
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.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 unJeremie ſaith, The ſtocke is a doctrine of vanity.
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 live
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 Antemorall, and dureth perpetually.
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. 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. 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 hiGod 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 Ima
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 worto 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 preThe 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 inſething 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 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 threatEzekiel ſeemeth to be repugnant: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 ScriIf a wicked man beget a ſon, that ſeeth all his fathers ſins which he hath done, and feareth,
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 poſteriThat 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 moThat 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,
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 anBut unto this promiſe are oppoſed many examples of the godly, whoſe children and poſterity have periſhed. WhereThat he will bleſſe the poſterity of the godly,
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,
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 reBecauſe 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 reBecauſe he promiſeth this felicity of the posterity unto them that love him, and keep his commandements; that is, to thoſe which are inDavid, 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 eſpe
Anſw. That not only by curſing
Anſw. Surely moſt grievous
A prohibition, and commination. There is prohibited the vaine uſage of Gods Name; that is, all abuſe thereof in whatſoever falſe, vaine,Name of god ſignifiThe 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: 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.
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.
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 verilightly, falſly, or reproachfully. Lightly, as in our daily and common talke, contrary to the rule of Chriſt,Let your communication be Yea, yea, and Nay, nay. Falſly, as in unlawfull oathes and perjuries. Reproachfully, as in curſings, blaſphemies, and ſorceries,
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 ordiinternall 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 illuſtraprivately.
Ʋnto the prohibition is annexed a commination,
Whoſoever curſeth his God,
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: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 inſtituTeach them thy ſons, and thy ſons ſons. When thou art converted, ſtrengthen thy brethren.
Exhort one another, and edifie one another.
Unto the propagation of the doctrine concerning God, is oppoſed, 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.
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,The Prophets propheſie lies in my Name. By ſword and famine ſhall thoſe Prophets be conſumed.
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: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 repugContempt of God, and the omitting of his praiſe and divine ſervices: They glorified him not as 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 igWhoſoever curſeth his God, ſhall beare his ſinne.
Now the Scripture diſtinguiſheth the blaſphemy of God (that is,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, ſeePaul 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.
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 neighto them, on whom God denounceth it, even to Gods enemies. 2. If we wiſh it in Gods cauſe, withon 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.
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 deWith 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.
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 certain
Unto the confeſſion of the truth is repugnant, 1. The deniall of the truth, and of our opinion in Religion for feare of hatred,
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 caſtThey 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.
The other deniall is ſpeciall and particular,
Peter,
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 ma
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 neGive not that which is holy to dogges. And Paul,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 reIf I ſhall tell you, you will not beleeve me.
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 ſuffici
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 aIn 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 promiTyrants 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 Reoffice, whereunGods glory: according as it is ſaid of Chriſt;Whoſoever ſhall be aſhamed of me, and of my words among this adulterous and ſinfull generation,
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.
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 ReIf 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 revolMoſes.
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 contuThe 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.
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,
doe all in the Name of the Lord Jeſus, giving thanks to God,
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, The omitting of thanksgiving or ingratitude, when a man doth either never or ſeldome times think of, and magnifie Gods beWhen they knew God, they glorified him not as God,
neither were thankefull.
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?
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.
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, accorhath turned mine anger away from the children of Iſrael,
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,
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 blaſphean 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,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.
Invocation, which is a prayer, whereby we crave of the true God, none oPraiſe 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,
that if we aske any thing according to his will, he heareth us. Unto invocation is oppoſed, 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.
All unlawfull invocation;
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, beYe know not what yee worſhip.
Thou ſhalt worſhip the Lord thy God, and him onely ſhalt thou ſerve.
I fell before the Angels feet to worſhip him, but he ſaid unto me, See thou doe it not;
I am
thy fellow ſervant, and one of thy brethren, which have the teſtimony of Jeſus. Worſhip God.
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 vaine babbling; that is, prayers made without any true motion of the heart, without a deſire of Gods bountifulneſſe, onely in word or outward moWhen 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.
OBject. 1. The Saints for their vertues and gifts are to be worſhipped of us, with the worſhip either of Adoration or of Veneration.
But not with the worſhip of Adoration (for this is due unto God onely, as giving unto him, to whom it is yeelded, an univerſall and generall power, providence and dominion.) Therefore Veneration is due unto them: that is, ſuch honour, wherewith we venerate and worſhip Saints for their holineſſe and merits. Anſ.
Adoration and Veneration (as they diſtinguiſh) there is another kind of worſhip and honour due to the Saints,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,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 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 Valla in cap. 4. Mat.
Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Where the Engliſh word Serve, is in the Greek Text Yee cannot ſerve God and Mammon: where the Engliſh word Serve, is in the Greek Text Yee turned from God to Idols, to Serve the living and true God. They that are ſuch, Serve not our Lord Jeſus Chriſt. And Paul every-where calleth himſelfe the Servant of God. In the Greek Text of the Bible ſervile and ſlaviſh buſineſſe is commonly termed Suidas writeth, that the word to ſerve for hire or reward. Valla ſhewſerve 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
Xenophon expreſſeth by the verb 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.
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 inThat he will not give his glory to another.
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 unneither by nature, nor by grace. Thou onely knoweſt the hearts of the children of men.
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 preroga
5. Some Prophets ſaw the thoughts, and perceived the privy deviſes of other men;
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 fol
6. Chriſt ſaith,
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: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,
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 tran
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. MoreAbraham, nor the Glutton is ſaid to have underby 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 exby reaſon of his Godhead, which ſheweth them unto his humanity united thereunto, or alſo giveth unto his ſenſes a vertue and force of perOf 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 diWhen 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
9. In the divine eſſence ſhine all the Images and formes of things. But the Angels and Saints departed behold the eſſence of God.
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 compreThat the bleſſed behold the eſſence of God, whereof it is ſaid,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 manifeſtatiInto which the Angels deſire to looke. To the intent,
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 counNo 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 ſu
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.
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 teachWho 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 confi
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 enumera
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 conof 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 cal
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,
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:
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
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 bleſFor all the promiſes of God in him are, Yea, and are in him, Amen.
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,
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 PaEſay,
In that day ſhall ſeven women ſay to one man,
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.
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 tranſlaIf 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 di
19. Inaſmuch as (ſaith Chriſt) ye have done it unto one of the leaſt of theſe my brethren,
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 to
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,
O Lord of hoſts, how long wilt thou be unmercifull to Jeruſalem, and to the cities of Judah? Anſ. The
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,
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
We grant the whole. For indeed without Chriſt the MediaNo man commeth to the Father but by me.
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.
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 refuſing of a lawfull oath, when one avoydeth to take an oath which tendeth to Gods glory, and to the ſafety
An oath for confirmation is an end of all ſtrife.
Forſwearing,
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, which is taken by another beſides the true God.An oath made of an unlawfull thing: as was Herods, to performe whatſoever Herodias daughter ſhould aske.A raſh oath, made of lightneſſe; that is, without any neMat. 5. & 23. and James 5. But the doctrine concerning Oathes is more largely amplified in the two queſtions next enſuing in the Catechiſme.
Anſw. He may; when as either the Magiſtrate exacteth it, or otherwiſe ne
Anſw. No. For a lawfull oath is an invocation of God, whereby we deſire that he, as the onely ſearcher of hearts, beare witneſſe unto the truth, and puniſh the ſwearer, if he wittingly ſweare falſly
In theſe two queſtions the doctrine touching ſwearing is expounded and ſet downe at large.
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.
AN oath is oftentimes underſtood and taken in Scripture for the whole worſhip of God:
Oath ſignifieth, 1. Gods whole worſhip. Deut. 10.10. Eſa. 19.18. & 45.23. & 65.16. Jerem. 12.16.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,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 teſti
WEe muſt ſweare by the name of the onely true God:Thou ſhalt feare the Lord thy God, thou ſhalt ſerve him, and thou ſhalt cleave unto him, and ſhalt ſweare by his name.
Ye ſhall make no mention of the name of other gods.
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.
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.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 erJoſeph'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
Hannah,
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.
I am not come to deſtroy the Law, but to fulfill it. Now he ſpeaketh this of the Morall Law, whereunto an oath belonga 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. An oath for confirmation is an end of all ſtrife. Therefore an oath is not onely lawfull for Chriſtians, but alſo neceſſary. 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 law
The Anabaptiſts object againſt us that ſaying of Chriſt: Object. But I ſay unto you,
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: 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, free
Both theſe oathes are here forbidall 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
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,Matthew 23.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 ofLet 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 deThe 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.
Anſ. 1. We deny the Antecedent, becauſe this reſtraint is not onJacob 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.
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.
Ʋnlawfull oathes, are ſuch as are contrary to Gods word, and
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, ſweaunlawfull things, maketh God both a favouimpoſſible 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 hypolightly, 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.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.
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 mainHee that ſweareth to his owne hinderance, and changeth not, ſhall never be moved. Whoſoever voweth a vow unto the Lord,
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 thereIn the Lords eyes a vile perſon is contemned,
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. NeiAn oath is neceſſary to be kept. But they have ſwor
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 accordDavid,
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,
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,
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,
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 TaberIſraelites 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,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 unprofiBut 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
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 Com
Anſw. Firſt, that the Miniſtery of the Goſpel, and the Schools of learning ſhould be maintained
A Commandement.
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,ceremoniall and temporary; namely,That that time be the ſeventh day. That the former part is morall and perpetuall,
end and perpetuall cauſes of the Commandement. The end of the Commandement is, The publike ſervice of God in the Church; Or,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,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 SacraThat the latter part is ceremoniall,
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: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 Com
The reaſon of the Commandement is: For in ſix dayes the Lord made heaven and earth,
&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 afSabbath, the Miniſtery of the Church, and touching Ceremonies.
Remember that thou keep holy the Sabbath day.
Remember that thou keep holy; that is, with great care and religion keep holy the Sabbath day: and elſe-where hee command
Keep holy.] To ſanctifie and keep holy the Sabbath, is not to ſpend the day in ſlothfull idleneſſe,to ſanctifie the Sabbath, than are men. God is ſaid to ſanctifie the Sabbath becauſe he appointeth it for divine worſhip:
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 omit
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 elſeYee ſhall doe no ſervile worke.
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: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,
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,
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,
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 a
Thou, and thy Son, and thy Daughter.] He will alſo have our children and family to ceaſe from their labours for two cauſes:
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 accom
Whether other Nations were alſo bond unto Moſaicall ceremonies, if any of them lived among the Jewes.
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,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 aSabbataries, becauſe they ſo religiouſly obſerved the Sabbath. To the third queſtion fore-alSabbath 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 SacraThat 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.
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 conſideratiCeremoniall, or ſigniMorall, or ſpirituall, or ſignified. So alſo our workes, from which wee are commanded to ceaſe, are of two ſorts: 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. 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 ſigni
HAving expounded the words of the Commandement, that the doctrine concer
THe Sabbath is called in Hebrew Schabbat, Schebbet, and Schabbaton,
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 preBecauſe 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 exera 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 concer
Furthermore, the Sabbath is of two ſorts: Internall, and Externall. The internall,
or morall, or ſpirituall, is the ſtudy of the knowledge of God and his works, of avoidThe 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 SabAnd 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: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,
when the firſt day of the Sabbath (that is, of the week) began to dawne. Likewiſe,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 was the new Moones.The Sabbath of yeares was every ſeventh yeere,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 reſurrectiJohn; I was raviſhed in spirit on the Lords day.
The old Sabbath was tied to the ſeventh day, and the keeping of it was neThe 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 obſer
THe Sabbath of the ſeventh day was even from the beginning of the world deMoſes 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, adCeremoniall 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 reſtrainCeremonially, 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.
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 limita
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 beOne part of this law of ſanctifying the Sabbath is ceremoniall.
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:
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,
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 beneAbraham, 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 Mamorall law, the notions whereof were imprinceremony or obſerving of the ſeventh day, as which after the fall was made a type of the beneMoſes, 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 re
The Anabaptiſts alſo againſt the obſervation of the firſt day of the week,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 anif 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 obſer
THe finall cauſes or ends for which the Sabbath day was inſtituted, are theſe: 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. 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.
I will declare thy Name unto my brethren; in the midſt of the congregation will I praiſe thee.
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 prin
1. Rightly and truly to teach and inſtruct the Church concerning God, and his will.
Levit. 10.11. Acts 13.15. & 17.2, 17. 2 Tim. 4.2.The omitting or neglect of the duty of teaching, whether privately or publikely; whereof God by the Prophet complaineth:All her watch men are dumbe dogs. Woe to the Shepheards that feed themſelves.
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.
Circumciſion was adminiBaptiſme alſo may be adminiſtred at any time: But the adminiſtration of the Sacraments ought chiefly to be exerciſed on the Sabbath day.
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 feſtiDrinke yee all of this.
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,an omitting in the Church or neglect of exhortation to the receiving of the Sacraments:a corrupt and unlawfull adminiſtration of the Sacraments; when ſomewhat is either taken from, or added to the Cere
3. Diligently to learne the doctrine of the Church: that is, daily to frequent the publike aſſemblies of the Church,private meditation: Therefore have the men of Beroea their commendation,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.
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 repuA contempt and neglect of the doctrine; that is, either not to afford our preA 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,
&c.
Curioſity, which is a deſire and ſtudy of knowTo 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,
Paul preached unto them, &c. So God comThe omitting and contempt thereof.
The profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained. 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,
If two of you ſhall agree on 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 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:In the middeſt of the Congregation will I praiſe thee: And the ſame is commanded: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,
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,
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 godliWhen 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.
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,Whether it be lawfull to do no good on the Sabbath day. And whereSend part unto them, for whom none is prepared: for this day is holy unto our Lord.
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,
7. The honour of the Miniſtery of the Church,
Reverence; that is, an acLet a man ſo thinke of us, as of the Miniſters of Chriſt, and the diſpoſers of the ſecrets of God.
We are Embaſſadours for Chriſt, as if God did beſeech you through us.
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,
yea and fainteth for the courts of
the Lord.
I was glad when they ſaid unto me, We will goe into the houſe of the Lord.
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 SabBe ye doers of the word, and not hearers onely, deceiving your owne ſelves.
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 furMoſes 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 circumBeware 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 and moderation in bearing with ſuch infirmities of the Miniſters, as do not enormouſly or manifeſtly corrupt or hinder the Miniſtery,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.
WHereas the publique externall worſhip of God, and conſequently the Miniſte
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.
THe cauſes why God ordained the Church Miniſtery are: Give thanks to God in the Congregation.
He gave ſome Apoſtles, ſome Prophets, &c. for the gathering together of the Saints.
I will declare thy name unto my brethren, in the midſt of the Congregation will I praiſe thee.
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,
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.
OF Miniſters, ſome are immediately called of God, ſome mediately by the Church. Immediately are called the Prophets and Apoſtles.The Prophets were Miniſters immediately called of God, to teach and open the doctrine of Moſes, and of the proMoſes, and to utter Prophecies of events in and without the Church, having a teſtimony and warrant, that they could not erre in doctrine.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 likeMediately were called,
The Evangeliſts, who were helpers of the Apoſtles in their labours, and were ſent of the Apoſtles to teach divers Churches. Biſhops or Paſtors, which are Miniſters called by the Church, to teach the word of God, and to adminiſter the SaDoctors, who are Miniſters called by the Church, to teach in ſome certaine Church. Governours, who are Minſters, choDeacons, who are Miniſters choſen by the Church, to take care for the poore, and to diſtribute almes.
THe duties and functions of Miniſters of the Church, are in generall: Above all things ſhew thy ſelfe an example of good works.
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.
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,I permit not a woman to teach. 2. To ſuch as have a good teſtiA 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:A Biſhop muſt be apt to teach: A work-man that needeth not to be aſhamed,
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.
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 concer
What Ceremonies are.
How Ceremonies differ from Morall workes.
How many ſorts of Ceremonies there are.
Whether the Church may ordaine Ceremonies.
ALl divine worſhip was called of the Romans by the name of Ceremony,
1. lib. y. Ce3. cap. 3.
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.
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.ordained by the Church,
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 chaſtiſements
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.
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,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 eAs 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.Hierome plainly calleth the fifth in order) is placed firſt in the ſecond Table: 1. Becauſe this is the cauſe, the bond,
and ground of the obedience of the reſt of the Commandements following. For if this obeBecauſe 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 obediCommandement and the Promiſe, doth this fifth Commandement containe.
Commandement proceedeth thus: Honour thy Father and thy Mother. The end of the Commandement is, the preſervation of civill order, which is the orThe ſuperiours are all ſuch, whom God hath ſet over others to rule and deThe inferiours are thoſe, whom he hath ſubmitted to the power of oParents themTutors 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 Pa
In this Commandement then is preſcribed the honour not only of Parents, but alGod 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 ho
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,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 accoma mitigation of calamities, and, a long fruition of Gods bleſsings even in this life. MoreThe 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.
He that curſeth his father or his mother, his light ſhall be put out in obſcure darkeneſſe. Anſ. 2. CorAll 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 un
1. THe duties and functions of Parents are,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 chil
Schoole-maſters or Teachers, 1. To teach and inſtruct their Schol
3. The duties of Magiſtrates may be brought and reduced to theſe heads:poſitive Laws for maintenance of Civill order,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: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.
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.
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.
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.
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 proper duties of inferiours are expreſſed by the name of Honour. For, Honour ſignifieth and comprehendeth, The Reverence of the inferiours towards the ſuperiours; which is, 1. An acknowledgement of Gods will, who will have ſuch an orAn 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 wilHonour 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. 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. It ſignifieth thankefulneſſe towards ſuperiours; which requireth that every one, according to his calling and ability, and as occaſion ſerveth, aide and further them. 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 reThe 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 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,generall juſtice are oppoſed,
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,
to whom yee owe tribute; cuſtome, to whom cuſtome; feare, to whom feare; honour, to whom ye owe honour. To this is oppoſed, 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 aRaſhneſſe, or accepting of perſons, or partiality in diſtributing offices, or in giving honours, or in beſtowing rewards.
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: likeStudy to be quiet, and to meddle with your owne buſineſſe. He that ruleth,
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 du
Ʋnto ſedulity is oppoNegligence 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, which doth his duty, chiefeCurioſity, which intrudeth and inſinuaArrogancy, which giveth that unto himſelfe, which he hath not, or boaſteth of that which he hath.
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,
and namely, for them of his houſhold, he denyeth the faith, and is worſe then an Infidel. Unto love are repugnant,
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 or cockering; which, for the love of any, either winketh at their ſinnes being per
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 wilHe that rewardeth evill for good, evill ſhall not depart from his houſe.
Thankefulneſſe are repugnant,
Ʋnthankefulneſſe, which doth not ac
Ʋnlawfull gratifying, or paraſite-like flattering.
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 honouNow glory, which is an approbation yeelded us both of our owne conſcience, and of the conA 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. UnLevity, 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.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 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;
Modeſty hath an affinity with gravity: For if gravity be not joyned with modeſty, it deIf any ſeeme to himſelfe that he is ſomewhat,
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 repugImmodeſty ▪
which reteineth not a ſeemely conveniency (befitting both our owne perſon, and them with whom we converſe) in words, deeds, behaviour and apparell. Arrogancy, which in opinion and ſpeech challengeth more unto himShew 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, which is a vertue mitigating, upon good cauſe, the rigour of ſtrict juſtice in puniſhing and taxing others offences, patiently bearing with ſome ſuch erBe ſubject to your Maſters with all feare;
not onely to the good and courteous, but alſo to the froward. Hither appertaines the example of the Sonnes of Noah.
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,
doe unto your ſervants that which is juſt and equall, knowing that yee alſo have a Maſter in heaven. Unto equity are repugnant, Immoderate and unlawfull rigour, in cenſuring of thoſe that ſinne through infirmity without any enormous harming either of their own ſafety, or others. Slackneſſe, not puniſhing or reprehending, according to his place, enormous faults.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.
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 ano
Anſ. But in forbidding murther, God doth further teach, that he hateth the root and cauſe of murthers, to wit,
Anſw. It is not enough. For when God condemneth anger, envy, hatred, he requireth that we love our neighbour as our ſelves
murther, not that God forbiddeth that alone, but thereby to take away together with the effect the proper cauſes thereof: and unmurther, are all ſins which accompany it comprehended, that by ſignifying thus the hainouſneſſe and grievouſneſſe thereof, we may be the more effeWhen 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,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 comBecauſe when the effect is commanded or forbidden, the cauſe is alſo commanded or forbidden.
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. By the interpretation of Chriſt: Whoſoever is angry with his brother unadviſedly,
ſhall be culpable of judgement: Therefore all unjuſt wronging of our neighThe 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: The image of God in man, which by us may not be deſtroyed, neither in our ſelves, nor in others.
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. The greatneſſe of the price and ranſome wherewith Chriſt purchaſed all the members of the Church.
The conjunction of Chriſts members. And ſeeing theſe cauſes are found in our ſelves alſo, it followeth that by this Law every one is forThe 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 comThou 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
Thou ſhalt doe no murther, ſignifieth,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. 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. 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 Comvices which are here forbidden, tend to the ruine and deſtruction of men: the vertues that are here comAnd the ſafety of men is preſerved, either by not hurting, or by helping them.
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 ſoNot 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 ſafeTo 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.
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 vioThou 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, or placability, or eaſineſſe in forgiving, which is a vertue moderaBleſſed are the meeke,
for they ſhall inherit the earth.
Mildneſſe is repugnant, Remiſſneſſe, when a man is not moved for grievous injuries, nor repreſſeth and puniſheth them, or is too ſlack
Ʋnjuſt or immoderate anger. 3. Deſire of revenge, grudging, hatred and ſpight:
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 duBrethren, 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,Immoderate rigour, cruelty and unjuſt ſeverity, when there is had no regard of circumſtances: whereof it is ſaid; Extreme right is extreme wrong.
Remiſſeneſſe; that is, not to be moved at ſuch things, whereat we ought to be moved: as, when God commandeth, &c. Partiality, and accep
Peaceableneſſe, or ſtudy of peace and concord, which is a diligence both in avoiding unneceſſary cauſes and occaſions of offences, diſcords, contentions, and haPeaceableneſſe is oppoſed, 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 conRemiſſneſſe, 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.
COmmutative juſtice in puniſhments, is a vertue obſerving equality of offences and puniſhments, inflicting either equall puniſhments unto the faults, or leſBecauſe thou haſt let goe out of thy hands a man whom I appointed to die,
thy life ſhall goe for his life,
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:
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.
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 puniſhHe 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 vioVengeance is mine; I will repay,
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 puni
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 adBut that heroicall fortitude,
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,
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 poſwarlike fortitude:
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.
Fortitude is oppoſed, 1. Timorouſneſſe, and the betraying of anothers ſafety, when thou art able to undertake his defence: likewiſe a ſhunning of neceſſary danRaſhneſſe, or foole-hardi
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 aGedeon ſaid to Zebah and Zalmunna, The men that yee ſlew at Tabor, were my brethren,
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 wickedMy 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,
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, 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 calthe 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.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 opInhumanity, 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 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 indeait 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,
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.
Amity is a vertue comprehended under Humanity as a ſpeciall under his geA 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,amity or friendEnmitie. 2. Neglect of friends. 3. Lightneſſe in joyning and looſing friendſhip. 4. Counterfeiting and diſſembling of friendſhip. 5. Flattery. 6.
Ʋnjuſt gratifying.
Anſ. That God hath in execration all turpitude and filthineſſe
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, words
Adultery,
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 conThe 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.Chaſtity, Shamefaſtneſſe, Temperancy.
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 eiChaſtity hath his firſt originall from a Greeke word,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 ſpeGod is chaſte, and will be called on by ſuch as are of a chaſte minde,
and ſuffereth chaſte prayers to take effect with him. Now there is a double chaſtity;
ſingle life: another of marriage. Chaſtity of ſingle life is a vertue avoiding all luſts,Chaſtity of marriage is, to obſerve in marriage the order inſtituted by the wonderfull counſell of God. The cauſes of chaſtity are: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.
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.
Rewards and puniſhments. The extremities of chaſtity are; counterfeit chaſtity, uncleane ſingle life, whore-hunting, keeping of concubines, inceſt, adul
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,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 fornia 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 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 apLet 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 conſci
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. ThereIt is better to marry, then to burne.
Paul nevertheleſſe by thoſe words doth not allow ſuch marriages as are untime
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:
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 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,
leſt at any time your hearts be oppreſſed with ſurfeiting, and drunkenneſſe, and cares of this life.
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.
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,Luxury, which is too much prodigality, and needleſſe ſuperfluity in meate, apparHurtfull temperancy, or too great abſtinency and hypocri
WHereas Marriage is authoriſed in this Commandement, we are to conſider of it,
What Marriage is.
What are the cauſes of the inſtitution of Marriage.
What Marriages are lawfull.
Whether it be a thing indifferent.
What are the duties of married perſons.
What things are contrary to Marriage.
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.
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 marriThe 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 prayLove doth deſcend, not aſcend.
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:
They two ſhall be one fleſh. The Fathers inThat 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 is betweene perſons ſpringing from one and the ſame ſtocke,Affinity is alliance riſing by marriage between the kinsfolks of man and wife.The ſtock is the perſon, from whom the reſt are derived.line and degree. A line is an order of kinsfolkes,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.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
It is Equall, when there is equall diſtance from the com
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. BePaul moſt ſharply reprehendeth and commandeth the inceſtuous perſon to be excommunicated, which had married his fathers wife: and John the Baptiſt ſaith to Herod,
It is not lawfull for thee to have thy brothers wife.
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 conIt 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 rePlutarch, 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.
Mutuall Love. 2. Spouſall faith and truth, as each to love the other onely, continually, and conCommunity 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.
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.
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.
Anſw. Not only thoſe thefts
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 ſelfe
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 poſThou 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,
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 accorDominion 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 ſeapublick or common to all under the ſame Empire and Regiment; as ricommon to a whole City; as theatres, race-downes, &c. Some are no mans; as religious things, hallowed, and
private and ſingular man, and are by him divers wains purchaſed. So that all things, other ar
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 injuThoſe things tha
are paſſed from him either by violence, the owner being unwilling thereto; or by grant, accorThoſe things are paſſed from the owners againſt his w
which are either by right of warre, or by captivities taken away from an eneThoſe 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 oby teſtament, or without any teſtament. A contract oten ſorts of Contracts. 1. Buying and ſelling, when a thing is paſſed from the buyer to the ſeller, ſo thſelling 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 ſelfDonation, 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 oCommitting on truſt, when a thing is dethe uſe nor the poſſeſsion, but onely the keeping and cuſtody of the thing is committed unto him. 9. Partnerſhip; which is a cerA 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,to commutative juſtice are theſe: 1. Unto commutative juſtice are repugnant all unlawfull conveiances of things,
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 aCounterfeiting of merchandize, when one uſeth ſleights and guiles in contracts, couſenages, and all corruptions of con
Ʋſury, is that which is taFrom 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
Auta
which is a vertue, whereby we are contented with thoſe things which we preſently injoy, and have juſtly gotten, and meekly ſufThe extremes of this vertue,Theft and Covetouſneſſe: In the exA 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.
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, commitThere is mention made of fidelity in the fifth Commandement: Therefore it hath no place here.
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 diſcommodiFidelity is placed in the fifth Commandement, as it is an obedience ſhewed in doing our duty.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 com
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 rioThe 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,
4. cap. 1. V. Hoſpitality.
who takeſt delight in laviſhing.
Hoſpitality, which is one kinde of liberality: namely, liberality and bountiThe extremes are, Inhoſpitality and Prodigality towards ſtrangers,
Parſimony, which is a vertue eſchewing and ſhunning riot, and all unneceſſaLiberality hath Parſimony accompanying it: and they both are two means between the ſame extremes, that is, between CoLiberality 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 reaParſimony 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, 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.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.
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?
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 natuChriſt 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: BeGive it in common, or put it in the common treaſuGive 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
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 enTo 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.
Anſw. That I beare no falſe witneſſe againſt any man
the ordinance and maintenance of the truth among men. Neither is in this Commandement onebearing falſe witneſſe forbidden, but all things which are of neere aflying. 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 corTrue wee terme the ſpeech it ſelfe agreeing with the thing. Contrariwiſe, the gefalſe-hood in any of the fore-al
THe chiefe and principall vertue, which is here commanded, is Truth. 1. Truth or trueneſſe is a vertue,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 gloAriſtotle 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:Truth is a firme election in the Will, whereby we conſtantly imbrace true ſentences and opinions, ſpeake that which is true, keep covenants
True conf
But in the third Commandement true confeſſion is required, as it is the honour and worand here it is commanded, as there is a will in us not to deceive our neighbour, but to wiſh his ſafety and wel-fare. Untruth, 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,
defect, are repugnant, unto which appertaine all guiles, diſſembling, lies of courteſie, ſlanders, back-bitings, evill ſpeakings: which kindes of lying are repugfaireneſſe of manners and conditions. Likewiſe, Negligence in underſtanding the truth of things, and ſearching true opinions, and wilfull Ignorance, which is a l
Mentiri, eſt adverſus mentem ire.
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,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,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.
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 forbidTruth, in the exceſſe, is repugnant,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 unpoſsi
Fairneſſe of mind is a vertue which taketh well things well or doubtfully ſpoFairneſſe of minde is a neighThe extremes of this vertue, in the defect, are, Slandering and Suſpiciouſneſſe.
Slandering is not onely falſely to criminate and attach the innocent,Suſpiciouſneſſe, is to take things well or ambiguouſly ſpoken, in the worſer part, to ſuſpect evill things, of thoſe that are good: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.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 unGood 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 conGood ſuspicion doth the contrary. In the exceſſe fooliſh credulity, and fooliſh Flattery.
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.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.
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 extremes of ſimplicity are, Feigned ſimpliand doubleneſſe in manners and converſation.
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 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 un
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;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.
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 aThe 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
Haughtineſſe, Peeviſhneſſe, and diſſembling of the truth, where are neceſſary or probable cauſes. Peeviſhneſſe or moroſity, is an overmuch ſilentneſſe,
Affability or readineſſe of ſpeaking: which is a vertue gladly, and with ſignigentleneſſe, facility, affability, conſiſt in giving eare, and making anſwer to others,Vide Ariſt. Eth. 4. cap. 4. The contrary viSilentneſſe 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.
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,Scurrility.
Dicacity.
Backbiting. Scurrility is obſcene and homely jeſting, eſpecially in ſerious matters. Scurra (that is, a ſcurrilous perſon) is ſo called from the Greek word 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, conſtruStolidity or fooliſhneſſe.
Sottiſhneſſe or unſavourineſſe. Fooliſhneſſe is an untimely affectation of Urbanity.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.
Anſ. That our hearts be not at any time moved, by the leaſt deſire, or cogi
one, and not two,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 comMoſes 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 cove
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 declaOriginall juſtice or righteouſneſſe towards God and our neighbour,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,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: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:
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 eNature, 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.
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 ſomeMilevitane Councell, the fifth Councell of Carthage, and the Councell of Palaeſtina in the Eaſt,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 moas they are meerly motions, not as they are inorcorrupt 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.
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 eſteemSin 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.
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 incliThe 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,
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,
rebelling againſt the law of my mind, and leading me captive unto the law of ſin, which is in my members.
Anſw. No: but even the holieſt men, as long as they live, have only ſmall beginnings of this obedience
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.
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.
Ʋnto nature corrupted after the fall, the fulfilling of the law is ſo impoſſible, that it cannot ſo much as begin obedience acAll 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.
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 righteouſThis 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,in reſpect of God, that is, as touching the perfect inward and outward oEnter 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 acWee have all been as an uncleane thing,
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 pur
Anſw. Firſt, that all our life time wee more and more acknowledge the great proneneſſe of our nature to ſin
Ceremoniall lawes of Moſes was,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.The Law was our School maſter to bring us unto Chriſt, that we might be made righteous by faith.
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:
Now know I that thou fearest God,
ſeeing for my ſake thou haſt not spared thine onely ſon.
yoak and ſervitude.
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
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.
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: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 actiA 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 promiHe that doth them, ſhall live in them.
If thou wilt enter into life, keep the Commandements.
In nature now corrupted, and as yet not regenerated by the holy Ghoſt, there are alſo other two uſes of the law: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 puniſhWhen the Gentiles, which have not the law,
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.
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.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;
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 unregenean 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 urThe law cauſeth wrath. Sin took an occaſion by the commandement,
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,
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.
In nature reſtored by Chriſt, or in the regenerate, the uſes of the Morall law are many: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 righteouſThe 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 proIf the righteous turne away from his righteouſneſſe, and commit iniquity, hee ſhall die for it.
Acknowledgement of ſin.
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 ſayPaul to be underſtood,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 tranſgreſLet no man deceive you: Hee that committeth ſin, is of the Divell.
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.is a teſtimony of God, that there is a God, and likewiſe, who, and what hee is.
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.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.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 ano
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 re
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 perAnſ. 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 forIf 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.Becauſe hee will at length effectuate it in thoſe that deſire it: and therefore he will give it us after this life, if wee
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 GoChriſt 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 principalconcerning the Miniſters of the Gospel; inaſmuch as they are to propound no other doctrine un
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 inhis 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 commitPaul 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, accorYee 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. Chrinot 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
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.
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 juſtifiThey 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:
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 Acthe 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 obethe 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.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, whereI am not come to deſtroy the law,
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 fulBy 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.
The law increaſeth ſin: Therefore it is not to be taught in the Church. Anſw. There is a fallacy of Acby an accident, to wit, by reaſon of mans corruption, and that two waies: 1. Becauſe mans nature is ſo corrupt and wayof 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
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,
that yee ſhould bring forth fruit unto God. And,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,
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 regeThat
Againe, Wee are delivered from the law, being dead unto it,
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 parthat I might live to God: acFor hee liveth to God, who oBy 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 Spi
Object. 11. I will make a new covenant with the houſe of Iſrael, not according to the covenant that I made with their Fathers.
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 alI will write in their hearts my law; hee ſaith not, another law, but the ſame which in times paſt I gave them: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 prothe 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 deThey ſhall teach no more every man his neighbour, for they ſhall all know me (That hereby they may conclude,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 reathat 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 wil
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,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 knowFaith 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 do
Anſ. Becauſe it is the chiefe part of that thankfulneſſe which God requireth of us
MAny Queſtions may be moved concerning Prayer; but the chief Queſtions hereof are foure:
What Prayer is, and how many ſorts there are of Prayer.
Why Prayer is neceſſary.
What is required to true Prayer.
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.
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 neceſGenerall of Prayer. Wherefore Prayer compriſeth theſe two ſpecials or parts;
What Petition is. What ThanksgiPetition, 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 qualiTruth 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 circumperſon and place, into private and publike prayer. Private praye is the conmen 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 ſayWhen 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.
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.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
The love of God ſhed abroad in our hearts by the holy Ghoſt,
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 EInfants 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 togeaccording 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 beHow 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.
Anſ. That we aske of the only true God, who hath manifeſted himſelf in his Word
Anſw. All things neceſſary both for ſoule and body
A direction of it unto the true God, that we make our prayer unto the true God manifeAs 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: For without Gods Commandement, we doubt of beI call upon thee, becauſe thou haſt commanded mee.
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 knocertaine and allowed, and permitted by God.
Why ſpirituall, and why corporall things are to be asked.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 reaThat 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 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: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.
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, that is, true repentance. We muſt needs have alſo true humility, true ackowledgement of our owne unworthineſſe, or true repentance and converBecauſe 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,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,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:
in his Name. Our prayers are to be put on our Altar Chriſt; ſo ſhall they be acceptable to God.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,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,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 parAnſw. 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 re
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 hearinghow 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.
Anſ. Our Father
Mat
and Luke. This, queſtionleſſe, is the beſt, moſt cerWiſdome 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.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.
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,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 preAuſtine teſtifieth,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.
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 founda
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 comTrue 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,Father, and ſo to invocate him,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
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 thereIn 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,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 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 conGod and Father, ſomeFather (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. WhereFather 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,
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: thereChriſt 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.
Our Father.
Our.] Chriſt willeth us to call God our Father, not my Father, Thereby to raiſe in us a confidence and full perſwaſion that wee ſhall be heard. For becauſe we pray not aWhere 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 quain 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. To admoniſh us of mutuall love, wherewith Chriſtians being endued, muſt pray one for another. And therefore doth hee by this word, in the veBecauſe there is no praying without the true love of our neighbour:
neither can wee be perſwaded that God heareth us. For if wee
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.
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 no
Anſ. That we conceive not baſely or terrenely of Gods heavenly Majeſty
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.
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,Our Father in heaven:
our Father which is in heaven:
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 ſitTo raiſe up in us a confidence that God heareth us: For, if hee be our Father, and one that is endued with exceeding goodTo raiſe a reverence of him in us.Seewho 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. That wee call on him in fervency of ſpirit.
That the minde of him that worſhippeth be lifted up to heavenly things. 6. That heavenly things be deſired.
That the errour of Ethnickes might be met withall, who thinke that they may adore and worſhip God in creatures.
To admoniſh us, that wee are not to direct our prayers unto a certaine place, as in the Old Teſtament.
Anſw. Hallowed be thy Name: that is, Grant us firſt to know thee aright
the end and ſcope of all the other Petitions. For the end of all our affairs, actions and prayers muſt be Gods glothe 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 ComSeek 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,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.
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 eſGod, 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 ſignifiHallowing, 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 proſeparate 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
Be ye holy, for I am holy.
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, or
Hallowing, the firſt and ſecond pertaine to our preof us, but in us alſo; that is, we deſire, 1. That God would enlighten us with the knowthat 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 ſanThat 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 acknowWhat 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. There
Anſw. Let thy kingdome come: that is, Rule us by thy word and ſpirit, that we may humble and ſubmit our ſelves more and more unto thee
THy Kingdome come; that is, Let it by continuall increaſes flouriſh, and be augmented, and alwaies by a new enlargement and acceſſion, let thy king
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 creauniverſall. 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.
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.
but one indeed, but it differeth in the manner of governing and adminiſtration. For it is diverſly adminiſtred here and in heaven. It is
the kingdome of grace, and the kingdome of glory.
One, begun in this life; another conſummated after this life.
Hereby is that queſtion aſſoiled out of the place of Paul;
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 vaWhen that which is perfect is come,
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 eneIn that City (which is that conſummate kingdome) I ſaw no Temple;
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 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.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,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 king
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 ſubAriſtotle 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,If the Sonne ſhall make you free, yee ſhall be free indeed.
The Kingdome of God is righteouſneſſe and peace, and joy in the holy Ghoſt.
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 who
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,I will that the men pray every-where. Where two or three are gathered together in my Name,
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,
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 beginThe conſummation, or perfection of this kingdome ſhall indure from the glorifying of the godly to all eternity.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.
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.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 gloriEven 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 halBecauſe 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,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 afflictiBut 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,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.
Come Lord Jeſus.
Anſw. Thy will be done in earth as it is in heaven ▪
that is, Grant that we and all men, renouncing and forſaking our owne will
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,Ye his ſervants that do his will. This is the will of God, even your ſanctification. 2. It ſignifievents, or rather Gods decree concerning future events, in which that his decree is daily revealed: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 deA deniall of our ſelves, which conſiſteth of two parts: 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 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, converſiproper duty is, that which conevents, ſuch as are not contrary to Gods will; that is, that ſuch things may come to paſſe which pleaſe God. bleſsing and proſpering of our actions and counſels. For God will have us alſo to deſire of him, that he for his infinite goodThe 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
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,In the ſecond, the gathering, preſervation, and goIn 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 eveThat 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, putwe 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 thereThe 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.
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
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 whatgenerall and his ſpeciall will moſt reaFor they are miniſtring ſpirits. So then we de
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, putthe 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 de
Anſ. Give us this day our daily bread: that is, give unto us all things, which are needfull for this life
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,
Why corporall bleſsings are to be deſired.
How they are to be deſired.
Why Chriſt compriſeth corporall blesſings under the name of bread.
Why he calleth it, Our bread.Why he calleth it, Daily bread.Why he addeth, This day.Whether it be lawfull to deſire riches.
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:
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.
After this manner therefore pray ye;
bread, or corporall bleſſings of God. Now, whereas Chriſt ſaith: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 diſtruſtIn 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.Your Father knoweth what ye have need of.
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 beneFor 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
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. 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.
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.
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 a confidence and full perſwaſion of Gods favour: becauſe otherWith 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 bleſWith faith and beliefe of Gods hearing us, ſo that we certainly belTo 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: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 canThat 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 corpo
UNder the name of bread, by a Synecdoche,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.
He which did eate of my bread hath lifted up the heele againſt me. Furthermore,Bread, but alſo the profitable uſe of them: For bread, withBread, 1. To bridle and reine our deſires,
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,
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 bI 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 re
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 portiThat 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.
That we may uſe them with a good conſcience and thankeſgiving. For God will have us aſſured, that when he giveth us theſe bleſ
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.Your Father knoweth what ye have need of. A ſmall thing unto the juſt man,
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 reThis day, ſo long will he have prayer to be continued, that ſo we may yeeld due obedience to that commandement,Pray alwaies.
THis queſtion, together with the next enſuing, ariſeth out of the former queſtidaily bread, and that this day, it ſeeBut it is verily lawfull to deſire riches, if, taking away all ambiriches, to be a poverty agreeable to the law of Nature. This definition is good. For they are to be accounted trubecauſe 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 godGive me not poverty, nor riches: by which words the Spirit of God alSalomon teacheth us to pray againſt riches; that is, abundance above things neceſſary.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.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 Diſcito gather up the broken meate which remained, that nothing bee loſt. And faJoſeph,
That we repoſe not our confidence in them.
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,
IT is doubtleſſe lawfull to put up ſomething for the time to come, according to this comGather 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. ThereThe children ought not to lay up for their fathers.
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.
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,
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 cana 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;In the ſweat of thy face thou ſhalt eate bread. He that will not worke, let him not eate. God indeed giveth all things free
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?
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
That we care not for the morrow: but there he forthat we be content with things preſent, all diſtruſt and covetouſThat we place not our truſt in things neceſſary given us of God: but know and certainly perThat 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.
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 us
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, accorThat 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 flowas concerning the increaſing of faith.
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.
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 puniRemiſsion 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 re
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 meri
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.
O Ʋr 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 remiſto degrees, but according to the truth of the thing, or according to the truth and will of remiſThen 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 reBecauſe 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 ſimiliHe 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 in(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,
your heavenly Father will alſo forgive you. True repentance alſo is confirmed and increaſed in us by this peAs 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,
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: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. 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 puOf 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,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.
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 inſtant
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.
THere are two cauſes of temptation:
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, godAbraham, 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.Job, that he might ſeduce and withdraw him from God, whom he had before loved and ſerved; albeit the matBut God tempteth no man. Anſw.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 reCorrupt 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 DiGod tempteth Abraham, commanding him to ſacrifice his ſon Iſaac.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,
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,
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 manifeſtaDavid offereth himſelfe of his owne accord, ſaying: Prove me, O Lord, and try me: examine my reines, and mine heart.
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 chaJob:
Job, but the Devill to deſtroy him. The ſame is likewiſe confirAchab,
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 beLeade 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
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 Grandthat 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 atThat he will ſend no evill on us,
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.
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 proWherefore 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 naLet 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,
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.
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 ſufThat 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,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 gloWatch and pray, that yee enter not into temptation.
He that thinketh he ſtandeth, let him take heed leſt he fall.
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, 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,
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.
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.
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 us
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 agreeHe is called a King, 1. Becauſe he hath power over all creatures. 2. Becauſe he is the peculiar King of the Church.
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.
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 ex
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 rea
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.
Anſ. That the thing is ſure and out of doubt
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 cer
THEOLOGICALL MISCELLANIES OF DOCTOR DAVID PAREUS:
In which the orthodoxall Tenets are briefly and ſolidly confirmed; and the contrary Errours of the Pa
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.
David Parie, a man eminent in knowledge, both in DiRupert, 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 confir
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 FaAmen.
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 perſecu
But behold, the Lord directing theſe things another way: for, what before de
By Gods appointment and the Magiſtrates, I have now ſome yeares born that ofOlevianus, Urſinus, Sohnius, Kimedoncius, whom I name, becauſe I honour them; for they were e
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 diſputati
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.
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, be
They are of another mind, who (at this day) call every doctrine CalPaul, and Chriſt himſelfe: and I muſt not expect, that any other name will be given to mine Aphoriſmes then this.
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.
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 ControAnno 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 inof the perſonall union of the two natures in Chriſt. Hence they went about to eſtabliſh his Ubiquity and Omnipotency, hitherto unIf 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 pre
To theſe new monſters of opinions, as well the Pontifician Do
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, bethe 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 con
This doctrine, ſince the yeare 1586. hath beene not onely con
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:
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. Concerremiſsion 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 SaBaptiſme, 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 MLuther 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 ſanNothing is weaker then errour, ſaith Chryſoſtome; it is entangled with its owne wings; Hom. And, as the ſame Father ſaith, 28. in 15. Hom. 4. de lauSuch 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 AdverJudgement ſhall returne to righteouſneſſe, and all they that are upright in heart ſhall follow it. Pſal. 94.15.
Tertullian againſtValentin.Truth is no wayes aſhamed, but onely to be hid.
In the Catecheticall Miſcellanies are contained theſe enſuing Heads:
I. (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 Me(l) man: not two, but one Chriſt.
(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 Mo
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.
(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 pro
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 na(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 be(h) Abraham; (i) immortall, (k) omniſcient, (l) omnipotent, (m) omni(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 comDamaſcen cals them the manner of
(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 Media(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 be
(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 per
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 in
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 incon
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 di(a) only; for it cannot be, that one nature together can containe two con(b) properties.
(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 a
(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 uncircum
Theodoret Dial. 11. If Chriſt is onely one nature, how can contraries be attriAbraham and David, are altogether contraries.
VI. Hence it appeares, that the humanity of Chriſt remaines not, but is changed in
Upon this ground they have falſly accuſed the Neſtorian Churches of NeſtoriaMary, walked on the earth, died for us, was bu
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.
(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 ran(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.
(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 Phy(c) medicines; which metaphor the Holy Ghoſt uſeth in this caſe.
(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 effica(a) Goſpel: but ſuch as paſſe over this life without faith, remaine for ever ex(b) death.
(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 in
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.
(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.
(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 Savi
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.
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 unWhere 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
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
X. But, of all men, Auſtin ſpeakes moſt clearely; whoſe opinion (becauſe it is alto1. ad Art. falſò imp. Art. 1.
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 NetherAs 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
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 PeHuberus, Puccius, and ſuch like: by which the foundation of ChriHuberus in his 66. Theſe, ſaith, That Chriſt died effectually for them. 4. That remiſſion of ſins
270. Puccius de 7. Idem l24.
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 ſalvatiHuberus, 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, accorPuccius: 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 Puccius and Huberus, on the conOſiander fights for us, and refutes his owne brethren himſelfe.
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 di(b) hea(c) dead.
(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
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,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.
(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 ap(d) his body; not inviſibly, but his Diſciples looking on, and accompanying him with their eyes, not with their feet, he (e) aſ(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 Or(h) ſpeakes.
(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; ac
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 pre
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
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.
(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,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 won
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 im
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,
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 Mathemati
9. That there he is walking up and downe, or perhaps laid downe to reſt.
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) up(c) aſcending. 3. In their pro(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.
(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 Sym(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 mu(d) witneſſeth, when death is aboliſhed, ſhall be altogether immediate and withmedia, or governes by divers meanes; but then he ſhall reigne without any medium, or enemy, becauſe God ſhall be all (e) in all.
(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 Prieſt6. contra Scr. Arian.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,
untill I make thine enemies thy foot-ſtoole: But of the Son only it is ſaid,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 de
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 hap(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.
(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 hea
VII. Secondly, it conſiſts in the glorious adminiſtration of his Propheticall, Sacer(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.
(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,At the Name of Jeſus every knee ſhall bow, of things in heaven, on earth, and under the earth.
(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 pro
I. TO deny in God an eternall predeſtination of mankinde, is to deny God himLuther
143.
Homer ſaith. Auſtine in his booke De bono perſever. c. 18. averreth, That no man can diſpute, except he will fall into ercap. 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: as1. ad Mo8.
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
(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 plea(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.
(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.
(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) diſ
(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
(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 ho
(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 bur
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 de
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
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 un
(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 prepa
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.
(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.
(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.
(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) ſal
(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,(a) glory; in thoſe that are predeſtinated to damnation, he doth not worke, but in them he findeth ſin, infi(b) induration, and in all eternall deſertion, and rejection from Gods (c) preſence.
(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: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.
(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?
(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 ex(c) of this.
(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,
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.
(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 com
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, ju(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 juſtifica(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 predeſtinaLuther writes; And truly (ſaith he) this ſtable doctrine and immoveable neceſſitie of predeſtination is very needfull: for wee are ſo feeble of our ſelves,
(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 caltheſ. 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.
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) predeſtina(d) elect, not only in reſpect of its in(e) beginning;1. c. 1.
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.
(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,
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 ad
IV. And the Saints doe daily begge of God perſeverance in (a) faith,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 hoDavid 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 pre
(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
(a) election, and Chriſts moſt effectuall merit and (b) interceſſion, and that it is preſerved by the power of (c) God.
(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(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(e) hea(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.
(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 cer(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.
(a) Rom. 8.38. For I am perſwaded, that neither life, nor death, nor angels, nor principa
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 ac
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.
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.
(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.
(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 ThyatiPaul.
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.
(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 beApollo 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.
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
II. Sacraments are ſignes of the Covenant, or of the promiſe of (a) grace, inſtituted by God for the confirmation of our (b) faith.
(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 re
(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 re
(c) Heb. 13.8. Jeſus Chriſt, yeſterday, to day, and the ſame for ever.
1 Cor. 8.6. We have one God the Father, of whom are all things, and we in him, and one Lord Jeſus Chriſt, by whom are all things, and we by him.
(d) 1 Cor. 10.4. All did eate the ſame ſpirituall food, and all did drinke the ſame ſpirituall drinke; for they dranke of the ſpirituall Rock which followed them, and that Rock was Chriſt.
1 Cor. 12.13. By one Spirit we are all baptiſed into one body, both Jews and Greeks; and have beene all made to drink into one Spirit.
Epheſ. 1.4, 5. He elected us in him before the foundation of the world was laid: and hath predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.
IV. The ſpirituall grace, or the thing ſignified, is with the ſignes received in the true uſe of the Sacrament; which is, when, with true faith and converſion to God, the Sacrament is (a) received: for, God ſo inſtituted the Sacraments, that the ſignes, ordained to confirme our faith, ſhould be received out of the hand of the Mi(b) God; as the promiſe cannot be received but by faith. Hence the Sacraments are not availeable to thoſe that are without faith and con
(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 ineffe
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.
(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 re
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.
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 calThe ſeven ſheaves are ſeven yeares.
VII. We therefore reject theſe truly Sacramentarian errors, which are partly PapiſtiExfurt 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 inſtru
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.
(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.
(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 Sa(a) heart; which diſtinction whoſoever takes away, either they leave nothing, or ſurely leſſe to God in the Sacrament, then to the Miniſters; al
(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;5. in Mat. operis imperſ.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 Sa
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 raAuſtine ſaith, If he that receiveth the Sacrament,2. c. 28.
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 In(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.
(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 vio
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 baptiJudas, 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.
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 Sa(d) us, that with him, and amongſt our ſelves, we may grow up into one (e) bodie, and that the covenant be(f) ratified to us for ever.
(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 pro(a) ſignes; and, conſequently, of a two(b) witneſſeth.
(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 TeThis 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) ma
(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 Sa
(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 Apo(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 bo(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.
(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 un(a) ſigne of it.
(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,[This] doth ſhew an uncertaine individuum or ſingularitie, or an indetermi[This] demonſtrates both the bread, and alſo Chriſts bodie lurking inviſibly in the bread. 6. That wicked men do properly eat Chriſts bodie.
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 mode
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 comMagiſtrates, and Subjects.
III. The power of the civill Magiſtrate is no leſſe, nay more neceſſary then our dai
IV. The doctrine of the civill Magiſtrate conſiſteth of theſe three heads: Firſt, con
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.
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 ofMoſes the man of God, and holy King Jehoſaphat did ſo ſpeak unto their Judges and GoTake heed what ye doe: for ye judge not for man, but for the Lord,
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, 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:
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, ſayThe kings of the Gentiles exerciſe lordſhip over them,
and they that exerciſe authority upon them, are called benefactors: But it ſhall not be ſo with you.
In Chriſt nothing availeth, except the new creature. Alſo, I ſay unto you,
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,He is miniſter of God to thee for good.
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 A
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 enJohn, 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, GoverPaul the ApoThere is no power but of God.
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, Prinſubject 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,
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 reJer. 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 writThe moſt High ruleth in the kingdome of men, and giveth it to whomſoever hee will
The princes of the Gentiles exerciſe dominion over them,
and they that are great exerciſe authority upon them. Againe,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 mainJoſuah,
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,
He is the minister of God to thee for good. Now, the chiefe happineſſe of ſubjects conſiſt
XV. Againe, the office of the Magiſtrate is to maintaine right and juſtice, and to preThus 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, Anaba
XVII. In Popery the Pontificians confeſſe,4. de Laicis. c. 17, 18.
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 adminiMoſes & 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.Paul ſpeaks to the ChriHe 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 Magi
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 juReſiſt not evill. Neither did he give the ſword to them, but inHe 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 Magi
XX. To them we oppoſe the Apoſtles doctrine: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,Matth. 5.39. we have alMatth. 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 ſo
XXI. But the ſame men reply, That in the New Teſtament it cannot be proved, neiPaul, Rom. 13. and elſe-where) they ſhould gather together a new Church to Chriſt. Thirdly, John Baptiſt, Chriſts foreDoe violence to no man, neither accuſe any falſly, and be content with your wages. But theſe wages were paid to ſouldiers in the wars; thereJohn did not prohibite war. 'Tis falſe then, that in the New Teſtament nei
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
11. ſub. fin. Rom. 12.18.
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 go
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 pre
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 difMoſes 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 PrieſtAarons Prieſt-hood, God would have to continue and flou
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;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 here
XXVII. The ſumme of all this is, 1. That it is the duty of a Chriſtian Prince and Magi
2. Seeing that Civill cauſes, or pleadings (without which, humane ſociety canPaul 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 apI (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; neiWe 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,
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 WiſeMy 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 MaPaul ſpeaketh,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
And,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 Magi
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 MagiFrom 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 ViceFrom an effect alſo pernicious. The diſobedience and contempt of the MaFrom 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.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 MaPaul, 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 moleſtatiI 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 PaDavid, Solomon,
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,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 Cewhat 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 himThat the Emperour muſt ſweare fealty to the Pope.
63. C. Tibi Domino. Diſt. 93. C. Duo. Diſt. 93. C. Cae1. ſect. 3. Gloſſ. et Dd. in C. Ad Apoſto6.
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 ClerPet. 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
Peter and Paul warne Chriſtians, to honour the King: He is then to be honoured, by reaſon of Gods Or
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,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 raPeters rule; Be ſubject with all feare of the Lord,
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;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 exNebuchadnezzer 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,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,
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,
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,
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 Evan
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 NoDavid Parrie, Profeſſor of Divinitie, being Preſident, and Andrew Pragai, an Hungarian, a Candidate or Student in Divinitie, at that time ReSandaeo-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 exterTerence, excuſing his maſters naughtineſſe,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 polSandaeo-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 reLyciſca, 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 unlaw
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 apo
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 beThe Scripture is given by inſpiration of God, and is profitable for doctrine, for reproofe,
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 Scri
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,12. de Tri2.
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,11. defenſio257.
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 Chri
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 blabEckius 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 ſub
Neither can ſo great a blaſphemy be eluded by the Jeſuites cavills, to wit, That the Scripture, in reſpect of it ſelfe, hath its owne authentick authority from its owne worth,
whereby it ſhould be credited, whoſe author is the first Truth, not the Pope: and that the Church, as the ground and pillar of truth, doth conferre ſomewhat to the credit of Scripture. For this later point was never yet queſtioned for ought wee know. Whether the Church conferres any thing towards the credit of the Scripture. But that former aſſertion of the Sophiſters, Whether we doe not beleeve God and the Scripture, but for the Church: that former paſſage, though it be truly ſaid, yet it is not truly beleeved in Popery. For, they detract from the Scripture that internall worth of credit, as it was but now ſhewed out of Andradius, denying any Divinitie to be in Scripture. And their opinion is ſtill firme, That the Scripture is not worthy to be credited either in it ſelfe, or by us, but for the Church.
14. It makes the Scriptures authoritie depend upon the Popes arbitrement; be
Here, that he might make ſhew of denying the former, he hath cunningly mutGregory 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 & PreParrie, 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.
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 hu
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,1. de Verb. cap. 1. & 2.
a lanterne to our feet, and a light to our paths, ſhining in a dark place.
Bellarmine,
3. de verb. cap. 3.
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 contro
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 queſti
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 ap
Furthermore, who ought to be ſupreme Judge of faith, interpretations, and con
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 re
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 traditiBellarmine, lib. 4. of the unwritten word, throughout all
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 de
21. It blaſphemouſly calls the Scripture a Noſe of waxe, a doubtfull and dead let
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 impuLindanus doth openly profeſſe,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, ex
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 parchTheſe 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 PoſitiMoſes his Law, nor MahumeSibylla'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 ProteO (ſay they ſcoffingly) what conferres your Scripture on you? But boaſt not in thy wickedneſſe;Pag. 24.
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,Bellarmine hath ſo touched it, that hee equalls the Decrees of Councels in truth, infallibilitie, and Canonicall authoritie, to the GoBellarmine, 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, 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 ar
23. Roman Poperie then, ſo many waies the originall of faith, which is belee
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) aBellarmine, Stapleton, Lindanus, Hoſius, Valentian, and others. Poperie then (I hope) un
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;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 ne
All theſe Themes, by which the nature of juſtifying and ſaving Faith is explainThat 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 juſtificaWe conclude then, that man is juſtified by faith,
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,
grace hath abounded to all men, to the juſtification of life. 49. And,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 founAdams fall, or oriEvery 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 parThe wages of ſin is death.
You were the ſervants of ſin.
When you were dead in your ſins:
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, beWhat 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 ſpeGod giveth to will and to do. And, No man can come to me,
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.
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-deſtinatiIn many things we offend all. And,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,
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,
who doth good, and ſinneth not. 76. Of this the Pelagians of old did brag,Forgive us our ſins; that is, to make an officiLife 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;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,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,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.
He that beleeveth in me hath life eternal, neither doth he come into judgement, but paſſeth from death to life. 82. Another hypocritiAbraham received the ſigne of Circumciſion, the ſeale of the righteouſneſſe of faith. 83. And this alſo of the ſeven Sacraments of the New TeſtaLet 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;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, HoThat 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.
John; and, the revoluWhat 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 IdoThou ſhalt have no other Gods but me. 108. Such was the Gentiles Idolatry in their Religious worThou ſhalt make to thy ſelfe no graven Image, &c.
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.
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 ſuperſtiBeware of Idols. Flee from Idolatry, and every kinde of ſuperſtition.
Let no man ſeduce you with will-worſhip. 119. All Idolaters are directly excluded from the kingBe 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
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
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,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 ImaThou 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 innuStephen 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.
Mary more ſumptuous ſtatues, then to God or Chriſt, being trimmed with gold and ſilk; and conſecrate to the ſame, waxe canMary, 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 HeaIſis; 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 motherO 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 ſuperRevelation. 143. This is that ſpirituall Sodome, the filthy ſhop of whoredomes, and of ſpirituPetrarch 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 himagainſt his Tabernacle, the Church, which hee hath defiled with the poyſon of peſtilent doctrine, hath ſeduced with lying ſignes, and hath by horagainſt 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 tuteRevelation. 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 forRevelation. 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 forLet a man ſo eſteeme of us (ſaith the Apoſtle) as of the miniſters of Chriſt,
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 parAuſtines 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, conBoniface 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 conPhocas 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
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 conPeter, 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 crownI 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 EmNuma 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,
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, DiſpenPeters 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 ApoWhoſe 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 ſupGregory 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 Exarthat 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.
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 upApocalyps. 228. This is that Babylon, great, proud, tyI 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 renewGoe 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 IdoAmen.
I. Whoſoever would be ſaved, before all things it is needfull, that he hold the Catholick Faith, which, except every man keep whole and in
1. WHoſoever.] So the neceſſitie of the Catholick faith to ſalvation is everyMar. 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 ever
2. And this is the Catholick faith, 3. that we worſhip one God in Trini
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 perDeut. 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.(who is the author and finiſher of our faith) being wilhypoſtaſes, or perſons: For the Father is expreſly called Heb. 1.3. Now, ſuch as is the Father, ſuch is the Son, and ſuch is the holy Ghost, Article 4. Neither are we baptihypoſtaſis, 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:
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 ditheſe 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 unJohns 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 Scri
4. Neither confounding.] As the Noetian, Sabellian, Patriſpaſſian Hereticks did; who, as they held but one God, ſo they would acknowledge but one perſon: ſomehypoſtaſis, 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.
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.
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 di
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 ScriJohn 10.30. I and my Father are one, to wit, in the divine eſſence; and thereJohn 5.7. And theſe three are one, to wit, in reſpect of the diviniJohn 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 operatiJohn 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.
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 eter
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 beginand he was God, and all things were made by him,
and nothing was made without him which was made. He is alſo immenſe;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;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,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 com
10. Likewiſe, the Father is almighty, the Son almighty, and the holy Ghoſt almighty; 11. And yet there are not three Almighties, but one Al
10 LIkewiſe almighty.] Here is further declared the coequality and conſubſtantiaJoh. 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, eſpeOf 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 baMat. 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 writthe 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; beMat.
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 doCor. 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 fictiti
13. For, as we are compelled by the Chriſtian verity to confeſſe ſeveral
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 eNumber 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, canNumb. 3. and 11.
14. The Father 15. is made of none, 16. nor created, 17. nor begot
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
16. Nor created.] The Greek is (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 Fa
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 aCol. 1.5.18. Rev. 3.4.
21. But begotten.] In the Greek it is, begotten of the Father, and that alone; thereonely 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 diſtin
22. From the Father.] So it is in the Greek, from the Father, as John 15.26. &c. Who proceedeth from the Father; but Athanaſius ſaith not, from the Father alone, as he ſpake of the Son, 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 proDamaſcen ſhould be anſwered, 4. Orth. Fid. c. 10.
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 proRom. 8.9. Gal. 4.6. and he is ſent from both, John 15.26. he proceeds then from both.
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.
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.
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.
1. BThis 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 reBy faith then in the Son of God made man, it behooveth all to be ſaved, and without this faith no man can be ſaved.
2. Incarnation alſo.] In Greek
his inhumanation,
his incorporation; of the cauſes, truth, and manner of which, Athanaſius leſt a famous Booke entituled, The inhumanation of the Word of God; other Greeks commonly call this, The Incarnation: which word is made out of the ſayings of Scripture, in which the Incarnation of the Son of God is chiefly grounded, John 1.14. The Word was made fleſh, and dwelt among us. 1 Tim. 3.16. God was manifeſted in the fleſh. Heb. 2.14. Becauſe children are partakers of fleſh and blood, the Son of God himſelfe was made partaker of the ſame; and ver. 16. He tooke not on him the nature of Angels, but he tooke on him the fleſh, is of God. To this purpoſe are the Angels words to the Virgin Mary, Luke 1.35. The holy Ghoſt ſhall come upon thee, and the vertue of the moſt High ſhall over-ſhadow thee; therefore that holy thing that ſhall be borne of thee, ſhall be called the Son of God. And that of the Apoſtle, Gal. 4.4. God ſent his Son, made of a woman: out of which is underſtood, that this Incarnation is the miraculous aſſumption of humane fleſh or nature, by the operation of the holy Ghoſt in the Virgins womb, being performed by the Son of God, into the unity of his perſonality.
3. Beleeve faithfully.] In the Greek it is firmely;in the laſt Article it is faithfully and firmely; of which, the firſt reſpects the ſincerity of this faith, purified from errour, deniall and hereſie whatſoever, concerning this myſtery: the latter requires
an aſſurance and confidence of ſalvation in the Son of God incarnate,
being oppoſite to doubt and conjecturall opinion.
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.
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 In
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 TeſtaCor. 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 everyLord, by Gods proper name Jehovah, ſurely our Lord, is God Jehovah. The Son of God then is our Lord by a two-fold domiEpheſ. 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 predeſtiEpheſ. 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, anoinhypoſtaſis.
Furthermore, why the Son of God, the ſecond perſon of the bleſſed Trinitie, raall 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.
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. inferi
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 Fa
11. Begotten before the world.] Wiſdome, which is the Son of God,Rufinus in his Expoſition of the Creed (which is commonly attributed to Cyprian) ſaith thus,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 a
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,
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 VirMary; 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, 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 PrinPſal. 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 beArius madly ſaid. For no creature can attaine to the perfection of the Creatour, whereas every creature proceeds from non-en
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, affirApollinaris 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 reWhy 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 raAthanaſius ſpeakes in the follow
16. Equall to the Father.] That Chriſt was the Son of God, and God, the foreAthanaſius was not the meaneſt: who, by evident teſtiJohn 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
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 ſuffiFor 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 him
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.
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 ſub
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;Athanaſius, Neſtorius, the Patriarch of Conſtantinople, brought into the Church; but was con
19. One, not by converſion.] The reaſon of the unitie conſiſteth not in the converAthanaſius, 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 waJohn 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 un
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 ahypoſtaſis. 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 perhypoſtaſis 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 MonoEutyches 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 exWe 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 ilAthanaſius, Juſtin Martyr, a very ancient WriLet 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 eſſentiDamaſcen calls the manner of alternation, lib. 3. orthod fid. cap. 4.) As Chriſt-God becomes man really in time,
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 incarna
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.
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 ſpiAuguſt. 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
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 a
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.
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.
This is the Catholick faith, 34. which except every one do faithfully and firmely beleeve, he cannot be ſaved.
34. WHich except.] See the 1. Art. Num. 1. Of the holy Trinity, and above, Art. 1. Num. 3.
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, accor
This is the Faith, and the Catholick Confeſſion, which the Apoſtles delivered, the Martyrs confirmed, and the faithfull hitherto mainEutychian 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?
I See here, ſaith Mr. Moſes, that there is, if not truly, yet ſeemingly, a contradir. 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?
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 diffeà priori, I affirme, that all were made for one end in Adam, as the branches of the tree in the ſtock; but with this condiAdam himſelfe had ſtood, and had propagated it to poſterity; or, in it had propaà poſteriori) we are forced to deny, ex
Adam hath a double conſideration; one before his fall, as the ſtock of manà 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.
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 ortho
The belly ſwels with Ubiquitary poyſon in the next Theſis to the 39. for, he layThat 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 con
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 confer
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.
paraſtaſis, rather then hypoſtaſis:
See Caſsian l. 1. de Incar.
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.
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 relativeThomas, and the Schoole-men, uſe rather to ſay, that the perſon of the Word aſſumed the nature, then that the nature aſſumed the na
The humanity in Chriſt is not a perſon ſubſiſting in it ſelfe, but a nature having no pro
It is rightly ſaid, that the humanity wants a proper perſonality: for, a perſonaDamaſcen, 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 omniAbraham into his perſonality, or by the hypoſta
This in the Scripture is called fleſh: by which word not the onely corporeall maſſe is under
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.
He ſaith well, That under the terme of fleſh, is meant the entire humanity, conWith 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.
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.
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,an uncircumſcribed nature is inviſible, ſaith Theodoret. Now, ſuch a body as the Word did aſſume, ſuch a body aſſumed is in the Word: There
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 defi
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 teſtiJohn 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 reWord, 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 quan
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
Luke 2.
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 iWord, 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 hypoſtaSmidlinus, in the conference at Maulbrun,14. Lat. p. 9. Germ.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 properPeter 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.
This humane nature of Chriſt is not required to the dignity of the perſon of the Word, as it is ſimply the Word:
Word is a perſon of it ſelfe perfect, and every way com
It belongs notwithſtanding to the integrity of the Word incarnate, or of Christ, as be is Chriſt;
Word incarnate.
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 cunit belongs to the integrity of the Word incarnate, but not to the inteWord 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, hypoſtaſis of the Word, before its Incarnation, was imperhypoſtaſis of the Word incarnate: For ſo, of neTheſ. 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 beWord incarnate, which doth not alſo belong to the in
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,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 perhypoſtaſis of the Word, in which the ſame Word inhabiteth whole and entire corporally, as it were in his Temple, and exhiWord in the fleſh aſſumed, John 2.21. Phil. 2.8. Hebr. 10.20. and ſo doe the Orthodox Fathers: among the reſt, Auſtin;
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.
Word, as a garment extrinſecally adLombard 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 hypoWord.
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 whatſoWord incarnate is God, and imFor it will not follow, ſaith Auſtin, that whatſoever is in God, muſt be every-where as God.
The perſon then of our Saviour conſiſteth not of one nature onely, but of two coupled togehypoſtaſis, according to the Canon of the Councell of Chalcedon.
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 DoTheſis:
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 circumſcri2. Damaſc. l. 3. c. 3. & l. 4. c. 19.
Theodoret, Damaſcen teach
Hence there is but one Lord Jeſus Chriſt, 1 Cor. 8. and in the two natures and nativiHebr. 7.
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.
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,9.
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 FaAuſtin ſaith well, Chriſt is one perſon of a double ſubſtance (ſaith he,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.
As Gabriel ſaid, What ſhall be borne of thee, ſhall be called holyEliſabeth, being full of the holy Ghoſt, calls her the mother of her Lord.
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.
Now, there is one Christ, not by converſion of the Deity into fleſh, but by aſſumption of the humanity into God.
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 equivaAbraham; and that in Chriſt dwells all fulneſſe of the Godhead bodily, 1 Tim. 3. 1 John. 4. Heb. 2. Col. 2.
All this is right, if the phraſe of Athanaſius (The aſſumption of the humanity into God) be not wreſted againſt the meaning of Athanaſius:
15.
For, whatſoever is created (ſaith the ſame Athanaſius) cannot be God; therefore let the aſſumption of the humanity into God,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.
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.
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,
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 haWord was not changed into fleſh, by taking of man; no more then our limbs, being clothed, are changed, as Auſtin ſpeaketh.38. quaest. 73.
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 indiWord.
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.
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 ſimiliDamaſcen, 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 ſimiliAthanaſius 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 exJacobus 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 comHunnius 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.
The ſimilitude of the union of the ſoule and body is more apt to declare this myſterie,43.
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.
Of this Similie thus writeth Juſtin;
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 workHierome, it is knowne, that one and the ſame Chriſt is God and man, and that he did work according to both formes;Word operating what is proper to the Word, and the fleſh putting in execution what beWord 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
Thomas obſerves: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.
Therefore, as the ſoule, in reſpect of its ſubſtance, is not without the body; for it is all uniWord incarnate can neither be, nor be found, nor ought to be enquired for, out of its owne fleſh.
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 withhypotheſes, by which this Sophiſter under-props the ubiquity of the fleſh. He addes alſo ſophiſtiWord 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 FaWord; both which is falſe. Nor doe the Orthodox Fathers otherwiſe ſpeake or thinke. Athanaſius,
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.2. de Incarn.The Son of God was totall in the body, and totall every-where.
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.
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 preWord, and ſubſiſting by the Word; and the Word is noWord 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 with
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 indiſ1. c. 16.
Damaſcene witneſſeth. In briefe, the [Word] is every-where, and ſo remaineth united to its fleſh, even ex
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.
But becauſe, by the Apoſtles definition, the whole perſonall union is and conſiſteth in that
He proves the Word to be no-where without the fleſh, but firſt out of Pauls deWhat 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 exiWord to be ſo inherent in the fleſh, or that it is ſuch an immanen
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 Word in the fleſh, or the diffuſion of the fleſh with the Word; but a mutuall, intihypoſtaſis, 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,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 ArWord inhabiteth in the fleſh, and, the Word is without the fleſh, which indeed are not repugnant, by reaWord, 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 deWord 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,
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
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 ſeparaWord is within the fleſh which is without it. And this argument of pulling aſunder the naWord 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 im
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 ne
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 incarDamaſcen ſaith) it is united with it, and remaineth with it above all locality of this created world, ineffably, and ſtill preſent.
Here he perceives, that out of his immanency or inhabitation, neceſſarily folWord; 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,Teratologie of the union of the fleſh with the infinite hypoſtaſis of the fleſh, retaining the properties thereof, no ortho
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 immaWord 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 anoWord; 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.
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.
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.
For the reaſon of the humanity it ſelfe is far different from that of the place, which natu
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.
This eluding of the Major is too frivolous; for, although the reaſon of the huWord; 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.
What wonder then if the Word be without the place of the humanity, but not without
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 conWitteberg, 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, beTheſis confeſſed, that the fleſh uniWord, 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 conTheſe.
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.
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.
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.
The Word aſſumed that maſſe which he tooke of the Virgin, not hither or thither, to this or that place.
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.
Which S. Athanaſius, in his Creed, hath learnedly and briefly comprehended; when he de
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.
Therefore, that I may conclude in the moſt grave words of Doctor Chemnitius, The aſWord within that ſecret, moſt ſtrait, intimate, profound and excellent embraceDamaſcen ſaith, hath an individable, inſeparable, undiſ-jointed; or, in respect of place, an indiſtant immanencie.
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 re
Who will not cry out here, With what knot ſhall I hold Proteus, ſo often changhypoſtaſis 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 localiWord 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 undiſSepia, 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.
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 withaſſuming: 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;
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 paint
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 uniAnſw. 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 coequahypostaſis 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 hypoſtahypoſtaſis of the Word, as it is illocall, ſo alſo it is infinite, eternall, inhypoſtaſis 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 SoSepia, 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: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 afEutyches? 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 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 deMatthew, Mark, Luke, John, Paul, Peter: all which teſtifie, that the fleſh of our Saviour, even in the Word, was and remained locall. They apSee, and touch; a ſpirit hath not fleſh and bones, as you ſee mee have. They appeale from both the ConLuther, 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.
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.
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 humaDamaſcen, lib. 3. cap. 6. The divinity, in one of his hyhath totally communicated himſelfe,
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 preWord 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 every
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 Ubiquita
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.
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.
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?
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.
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 underhypoſtaſis of the Word and fleſh is made up, the nahypoſtaſis, 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 rehypoſtaſis of the Word aſſuming. Neither needed hee to ſweat and toile ſo much in proving of this; but who obſerves not, and abhorres the SophiTheſ. 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 let
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 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 proTheſis.
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 communi
Word is underſtood. Of the communication of which majeſtie, as alſo of the properties, by Gods help, we will diſcourſe in the next Diſputation.
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 diſpu
As for the firſt head, That the ſtate of the controverſie may be better underto juſtifie, in that ſenſe it is uſed in the Courts of Juſtice, (ſignifieth to ab
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 juſtifiLuther, 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.
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 righte
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 ju
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; thereHe was made obedient, even to the death of the Croſſe, Phil. 2. Here is a two-fold obedience of Chriſt, the one beGod 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 imHe 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. Thereergo, it is imputed. 8. The Law obligeth both to obedience, and to puniſhqq. 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 mainWe are juſtified freely by redemption made in Chriſt Jeſus, whom God hath ſet as a propitiation by faith in his bloud.
We are juſtified by his bloud, being reconciled by the death of his Son.
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.
He being made a curſe for us upon the tree, hath redeemed us from the curſe of the Law.
We have redemption by his bloud.
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.
We are redeemed by the precious bloud of the immaculate Lamb.
By whoſe ſtripes we are healed
The bloud of Chriſt purgeth us from all our ſins.
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:God be mercifull to me a ſinner. I tell you, that he went downe unto his houſe juſtified rather then the other.
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:Bleſſed are they whoſe ſins are forgiven, and whoſe iniquities are hid. Bleſſed is the man to whom God imputeth no ſin.
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.
God was in Chriſt, reconciling to himſelfe the world by not imputing to them their ſins.
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 con
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,
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 efficiſine 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 oneWe 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 holiThe bloud of Jeſus Chriſt purgeth us from all ſin? unleſſe, per
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 pre
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 holi
9. Laſtly, that which chiefly with-holds me, is, that I reade no-where in Scri
Out of that ſaying Rom. 5. they conclude more then followes; for, the conſeergo, by his active obedience. The Apoſtle ſets in oppoſition, Chriſts obedience, and Adams diſobeAdams ſin was not onely a perpetration of evill, but the omiſſion of good alHe 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 obeTheophylact interprets both places. Therefore, we deny that in this other place, which they object the ſecond time, any mention is made of two obedienEven to the death of the Croſſe;
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,
In that place to the Romans is the fallacy of Figura dictionis;
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 perThe 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 abſolfrom 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 oppoCor. 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
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 imſine 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 puniſh
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 obthe bloud of Jeſus Chriſt doth cleanſe us from all ſins, as well from thoſe that follow, as from thoſe that precede juſtifica
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 whoAdam before his fall: for, ſo long as he ſinned not, he fulfilled the Law, by a conmedium 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 conBeing 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 trem
Laſtly, as for the Palatinate Catechiſme, that tells us in two places, that the ſatiſ
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 re
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 humiThou 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 fulfilAnſw. 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 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 con
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 beIt 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 exHebr. 9.22. againſt us, Without ſhedding of bloud there is no remiſsion: It onely followes from hence, that the ſhedding ſine qua non of this. But it will not follow, that it is the onely cauſe; or, that death which fol
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 proAdam, 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 ju
This explication, true and conſonant to Scripture, being obſerved, it will apAlone 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
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 partiſine 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 liSynecdoche of the bloud, death, and paſſive obedience, &c. be unCeſar, 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,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 buinterim, I am ſatisfied with theſe.
By what we have ſaid,3.
Luther began, with others, to re
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 com
The fourth head remaines, concerning the Catechiſme,4.
But you will ſay, that in the Catechiſme nothing ſhould be ambiguous or doubt
Queſt. 12. and 14. there is taught, That no other way of deliverance and of reconRom. 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 diſtinſine 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
Queſt. 37. it is taught, That Chriſt by his Paſſion, as by the onely propitiatory Sa
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; there
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 pu
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 partiJohn 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 ap
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 deBeza'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,Father, I ſanctifie my ſelfe for them: And, By one oblation he hath conſecrated all who are juſtified. This I con
As for the wicked, and ſuch as want juſtifying faith,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
Which place of the Apoſtle, I ſuppoſe is thus meant. For, if Inſidels belong not to Chriſt, they
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 beHe 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 beneTo 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 anoDavid 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 pratWhom God hath given to be an atonement by faith in his bloud,
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 bla
They contend, That Chriſt dyed for all. Who denieth this? for this is the ScriCain and David, for Judas and Peter, for the damned, as well as for thoſe that are ſaved, without any reſpect of faith, or infiCain, and are damned, and fur
Theſe brave patrons of wicked men teach, that all wicked and impure dogs, beAll 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, SaraBriareus! 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, con
4. All wicked men, who before Chriſts death were damned to hell, by Chriſts death are againe redeemed from hell, and brought in
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 ef
6. It is an impudent lye, that wicked men are not conCor. 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 con
7. This prodigious doctrine gives to the wicked, that, notwithEmbryons, 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. Whatſo
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 promiErgo, 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.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 elſeThe 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 EvanL
1.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 univerErgo, 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
Againe, they object out of the Apoſtle, That all are made alive in Chriſt,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 FaAuſtins interpretation different from this:13. c. 33.
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 aAdam, 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 beAdam 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, 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 exAdam 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.
Foure generall Remembrances.
1.
2. Let them learne alſo to put difference between queſtions con
3. Let them know, that the controverſies about the ceremony are of leſſe conſe
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 beDoe this in remembrance of mee: And, This cup is the new covenant in my bloud: Therefore they conſent in this, that the holy Sup
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 conten
The three controverted Queſtions be theſe:
To theſe the anſwer ſhall be in three Propoſitions: two whereof ſhall be nega
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,
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 himHe 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 heaDeclare 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 myſtiChryſoſtome, 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, ob
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 ſaReaſ. 4. The teſtimonies of FaAuguſt. contra
Adim. c. 12. The Lord doubted not to ſay, This is my bodie, when he gave the ſigne of his bodie.
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 SacraErgo 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 ortho
About this queſtion, we are at controverſie both with the Pontificians and Ubiſpecies of the ſignes, and to be carried in, and handled by the Miniſters hands, and to be received into the mouths of the com
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 SupI 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
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 reEpheſ. 3.17. Reaſ. 2. Becauſe the promiſe of grace is not received but by faith; but the commu
Ʋrſine. pag. 103.
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 ConſubſtanFor 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 ProſylloErgo 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 SyBarbara, 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.
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.
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.
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 per
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 ſa84.
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
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 who
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,
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 PelaProſper 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 Sy
1. The firſt lofty phraſe lieth hid in Gods immutable Decree. According to ScriI 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 be
The Authors Decreti Holland. pag. 5. place ſuch a decree in God,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 in
2. The ſecond appointed. This, according to the Scripture, ſignifieth to us, that God not one
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,1. ad Monim.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 difHis 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,
&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
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,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 repro143.
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 unAuſtine, 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 coPaul 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 perſe
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 underAdams fall; that is, not onely dead in ſin, but alſo ſo viciated and corrupted, that he is altogether unfit to do any good thing,
Who hath ſeparated thee? We are not fit of our ſelves,
&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 ApoRom. 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 anteceWhom 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 perHe hath choſen us, that we might be holy; not, when we were holy: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 conſeHee 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 cothurVorſtius, 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 elſeDe 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 inReſistible, 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 ſhewcothurno 2.
8. Likewiſe in the word Beleeve, and in the Noune Faith, they (doubtleſſe) deto 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,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: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. 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. There
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 writcothurn. 2. in the alledged places may be ſeen. Theſe unwiſe men ſeem, under this pretext, either to overAmbroſe or Proſper,
1. de vocat. Gent. c. 7.
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
For Sufficiencie, you may as well aske in the Church, If the doctrine of the CaAristotles 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 repropter 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
After the ſame manner we may ſay, that this Article (putting now aſide all eCatechumeni and private vulgar men, which are not capable of ſublimer myſteries; and this we digge to our ſelves broken ciſternes,
which will hold no water; that is, leſt we aſcribe vocation, faith, perſeverance, and our ſal
Now, this fountaine, this prime and ſupreme cauſe, is Gods eternall predeſtinaWhom he
predeſtinated,
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,
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 emphatiBoth 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 bemake our election and vocation ſure to us, by conti
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 reſi
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,
Much leſſe ſhould equivocall doctrines be tolerated in the Church, which, uſing the pretext of grace,2 o
Therefore Jeſus Chriſt, the Saviour of the world, dyed for all and ſinguGod 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.
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,
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 redemAuſtin 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,
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 ex
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 e
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
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 alhe 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 noSam. 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, beCor. 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 reconciliatito 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 remeJohn 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 neceſſariProſper writes finely: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
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 reſto
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 acknowThat no man doth really enjoy remiſsion of ſins, except the faithfull man. And more plainly in the conſeThat all men are not really renewed by Christ, and reſtored into the ſtate of grace.
497.
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 reconciliaimpetrated for all men reconciliation; but ſpeaks openly,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
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 exall 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 abſoThat no man really doth enjoy reconciliation, except the faithfull man? If under condition of faith, how are they not tied with another knot of con
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, meChriſt 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 eJoab,
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 debarSalomon to ſeditious Adomiah upon condition of his innocency,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 reconThat 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
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; afJoab 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 obHuberus.
And hither, truly, do almoſt all their Arguments, borrowed from the Huberians,Coll. pag. 141, 142, 143.213.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 be
They ſuppoſe alſo, that many for whom Chriſt died, are damned; but the AWho ſhall condemne? it is Chriſt that is dead: for,Some for whom Chriſt died ſhall not be condemned: for, what conſequence can ariſe of pure praticulars? or what comIf one will have obtaining to be altogether the ſame that reſtoring to the ſtate of grace,
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,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 Confe497.
Nor can they free themſelves of this knot, by objecting that in the ſame AnChriſt 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 reconciliathat 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 re
Laſtly,171.
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 beFor Chriſt, when as yet we were without ſtrength, in his owne time he died for the wicked:
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 innon cauſa; for, what
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, anteas 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 be
If we abſolutely conſider Chriſts death, as in order it goeth before faith, we conas ſuch antecedentAriſtotle. But, it is no abſurdity if we ſay,8.
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,
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 ma
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,
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
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 neceſJohn 15.5. Without me yee can do nothing.
This grace of God is the beginning, progreſſe, and perfection of all goodThey reſiſted the holy Ghoſt, Act. 7. and elſe-where in many other places.
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, increColl. p. 206. 225. 237. 268.
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 ſayJam. 1.7. Epheſ. 2.9. Phil. 1.6. &c. Neither would the orthodox men in the ConBellarmine, 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 ir
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 ſireſiſtible, 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 ſignificatirationabilis, 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 neuſtand 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.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 Scri218.
Grace,
226.
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 outwardHeare, O Iſrael, &c. Walk in my precepts, &c. Doe this,
&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, perſwaHe 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.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: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 Remon
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.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 reThe fleſh covets againſt the ſpirit,
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 graceThat which I would,
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 illumi273.
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 noThey receive the word with joy;
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
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:
218.
229.
218. & p. 281.
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,219.
295. ad 309.
John 3.3. and 5.25. Epheſ. 2.5. &c. which reaſon will never be refuted with verboſitie.220.
309.
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,312.
220.
Rom. 8.14, 30. 1 Cor. 1.23, 24. Joh. 14.17. and 6.36, 45. 1 John. 4.17. which reaſon doth not con317.
221.
Joh. 6.44. ſuppoſeth an irreſiſtibilitie of grace; otherwiſe, no man would come, being drawn:322.
222.
327.
Joh. 6.63. Eph. 2.8. Phil. 1.19. 2 Tim. 2.25. Rom. 5.5. The contrarie cavills are altogether Atheolo331.
Who ſeparated thee?
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,336.
I ſeparated my ſelf; which lye is approved by the Remonſtrants blaſpheJoh. 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 blaſpheAuſtins reaſon be added,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,
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 examSam. 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 ſucAbiſai, 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 furIt 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 actireſiſtibility 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 ſpeci
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 proreſiſtible 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.
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, be
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 imThat 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
Out of all this it is manifeſt, that the Remonſtrants in both Articles,Art. 1. coth. 7.grace explained aPelagius: 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 reſi502.
They deny, that grace (whether reſiſtible,226.
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 ſuffid. & 4th. Article. And how tolerable theſe are, every man may ſee.
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,John 10. No man can take them out of mine hand. But whether theſe ſame may not, by their negligence, deſert their begin
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 ex407.
502.
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 o
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 di
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 rea
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 conDe 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,
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 pr