Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is and the conscience I say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
to sanctifie the Sabbath in shewing our obedience which we yeeld unto the doctrine Hither appertaineth the Sermon of Christ concerning the Sabbath wherein he declareth against the Jews Whether it be lawfull to do no good on the Sabbath day And whereas God will have his Sabbath to be kept all our life time yet will he have examples and testimonies thereof to be shewed especially on the externall or ceremoniall Sabbath day that is at those times which are allotted to the teaching and learning of Gods word For if at that time any man shew not his desire of obeying God when Gods doctrine soundeth in his eares and when God willeth us surceasing and omitting all other cares to meditate on godlinesse and amendment of life he giveth a token that he will far lesse doe it at another time Therefore hath it beene alwaies the custome of the Church to bestow almes on the Sabbath day and to performe the works of charity towards those that are in want nehem 8.10 Send part unto them for whom none is prepared for this day is holy unto our Lord. The contrary vices To the bestowing of almes is repugnant 1. A neglect or contempt of the poore and of the workes of charity towards them as when we doe not according to our power succour the poore that stand in need of our help 2. Ostentation and vaine-glory in giving our almes Mat. 6.2 which Christ condemneth 7. The honour of the Ministery of the Church VII Vertue or our obedience towards the whole Ministery in life and manners and this is the Morall Sabbath Five parts of the honour of the Ministery Now that obedience towards the Ministery comprehendeth many things Reverence Reverence that is an acknowledging of Gods order and will in the ordaining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery 1 Cor. 4.1 Let a man so thinke of us as of the Ministers of Christ and the disposers of the secrets of God 2 Cor. 5.20 We are Embassadours for Christ as if God did beseech you through us Love Love whereby we gladly frequent divine assemblies and heare and learne the doctrine of the Church and wish well unto the faithfull Ministers of the Church not onely in respect of that duty of charity which we owe but also of the Ministery which they discharge How amiable are thy Tabernacles My soule longeth Psal 84.1 2. yea and fainteth for the courts of the Lord. Psal 122.1 I was glad when they said unto me We will goe into the house of the Lord. Obedience Heb. 13.17 Obedience in those things which are belonging unto the Ministery Obey them that have the over-sight of you Hither belong the works of love towards God and our neighbour even the whole life of a Christian which is that spirituall or morall Sabbath For to hold and celebrate that spirituall Sabbath is in the direction and ordering of our life to obey the voice of God speaking by the Ministery of the Church For God will therefore have the true doctrine to be learned of us that we may obey it James 1.22 Be ye doers of the word and not hearers onely deceiving your owne selves Thankfulnesse Thankefulnesse that is such duties as tend to the preservation and maintenance of the Ministery Ministers and Schooles For if God will have Ministers to be in his Church he will also that every one according to his ability help forward and further the maintenance of the Ministery and Schooles of learning and doe his endeavour that the Ministers Teachers and Schoole-masters be honestly provided for For without the study and learning of Arts and Sciences neither can men be made fit to teach nor the purity and sincerity of doctrine be upheld and maintained against Hereticks Hither appertaine Moses Laws of the first-borne of first-fruits of tithes and such like offerings which were allotted to the Priests and Levites by way of stipend whereby they might sustaine their owne life and their houshold that so they might wholly be imployed in the Ministery And albeit the circumstances of these Laws are abolished yet the generall remaineth for ever because God will have his Ministery to be maintained to the end of the world Deut. 12.19 1 Cor 9.7 Gal. 6.6 1 Tim 5.17 Mat. 10.14 Beware that thou forsake not the Levite as long as thou livest upon the earth Who goeth a warfare any time at his owne cost Who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flocke and eateth not of the milke of the flocke Lenity Lenity and moderation in bearing with such infirmities of the Ministers as do not enormously or manifestly corrupt or hinder the Ministery 1 Tim. 5.19 and hurt the Church by offence Against an Elder receive none accusation but under two or three witnesses To the honour of the Ministery of the Church is opposed the contempt of the Ministery as when either the Ministery of the Church is abolished or committed to men unworthy or unable or is denied to be the meanes and instrument which God will use for the gathering of his Church likewise when the Ministers are reproached when their doctrine is heard and not obeyed in the ordering of our life when the works of charity are neglected when necessary maintenance is not allowed the Ministers when the defence and protection of them and other duties of thankfulnesse are not performed towards them when the maintenance of Schooles and Studies and learning is neglected when the tolerable defects of the Ministers are not borne with and when for such the Ministery suffereth reproach and contumely In like manner also it is against the use of the whole Ministery not onely when some one privately neglecteth or omitteth the use of the Ministery but also when one by his commandement and perswasion or example or by some other hinderance calleth away his children family or any other from the use of the Ministery OF THE ECCLESIASTICALL MINISTERIE WHereas the publique externall worship of God and consequently the Ministery it selfe of the Church and the use and honour thereof is in this Commandement authorised as appeareth by that which hath beene already handled the doctrine concerning the Ministery of the Church is here to be examined The chiefe questions thereof are 1. What the Ministery of the Church is 2. For what end and purpose it was instituted 3. What are the degrees of Ministers 4. What are the duties and functions of Ministers 5. Vnto whom the Ministery is to be committed 1. What the Ministery of the Church is THe Ministery of the Church is a function by God ordained of teaching Gods word and administring his Sacraments according to his divine ordinance The parts then of the Ministery of the Church are two 1. To preach Gods word 2. Rightly to
administer the Sacraments 2. For what end and purpose the Ministery was instituted THe causes why God ordained the Church Ministery are Gods glory Psal 68.26 Gods glory because God will be magnified and invocated in this life by mankinde not only privately by particular men but also by the publique voice of the Church Give thanks to God in the Congregation Mens conversion Ephes 4.11 12. That it may be an instrument whereby to convert men unto God He gave some Apostles some Prophets c. for the gathering together of the Saints Mens instruction by men That God may apply himselfe to our infirmity in teaching men by men Mens edification by good example Psal 22.22 That men may provoke one another by their example unto godlinesse and to the magnifying and praising of God I will declare thy name unto my brethren in the midst of the Congregation will I praise thee Mans advancement in so high a calling That God may shew his love towards man in that he will have men to be Ministers of that great worke the ministery of reconciliation which also the very Son of God did administer The cleere apparency of the Church That the Church may be seene and heard among men and may be discerned from the other blasphemous and idolatrous multitude of men that so the Elect may be gathered unto it and that the Reprobate may be made more inexcusable while they contemne and endeavour to represse the voice and calling of God which they have heard But have they not heard No doubt their sound went out through all the earth and their words into the end of the world Now thanks be unto God which alwaies maketh us to triumph in Christ Rom. 10.18 2 Cor. 2.14 15 16. and maketh manifest the savour of his knowledge by us in every place for we are unto God the sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life 3. What are the degrees of Ministers OF Ministers some are immediately called of God some mediately by the Church Immediately are called the Prophets and Apostles 1. Immediately called 1. Prophets The Prophets were Ministers immediately called of God to teach and open the doctrine of Moses and of the promise of the Messias to come as also to correct their manners in the Church and Common-wealth of Moses and to utter Prophecies of events in and without the Church having a testimony and warrant that they could not erre in doctrine 2. Apostles The Apostles were Ministers immediatly called by Christ to teach the doctrine concerning the Messias now exhibited and to spread it throughout the whole world having likewise a testimony and warrant that they could not erre in doctrine 2. Mediately called Mediately were called Evangelists The Evangelists who were helpers of the Apostles in their labours and were sent of the Apostles to teach divers Churches Bishops or Pastors Bishops or Pastors which are Ministers called by the Church to teach the word of God and to administer the Sacraments in some one certaine Church Doctors Doctors who are Ministers called by the Church to teach in some certaine Church Governours Governours who are Minsters chosen by the judgement of the Church to administer discipline and to ordaine things necessary for the Church Deacons Deacons who are Ministers chosen by the Church to take care for the poore and to distribute almes 4. What are the duties and functions of Ministers THe duties and functions of Ministers of the Church are in generall 1. Faithfully and skilfully to propound and deliver the true and sound doctrine of Gods Law and Gospel that the Church may know and understand it 2. Rightly to administer the Sacraments according to Gods institution 3. To goe before and shine unto the Church by their good example of Christian life and conversation Titus 2.7 Above all things shew thy selfe an example of good works 4. To give diligent attendance unto their flocke Acts 20.28 Take heed therefore unto your selves and to all the flocke whereof the holy Ghost hath made you over seers to feed the Church of God 5. To yeeld their service in such judgements as are exercised by the Church 6. To take care that regard and respect be had of the poore 5. Vnto whom the Ministery is to be committed UNto whom and what manner of persons the Ministery is to be committed Saint Paul plainly delivereth in his Epistles to Timothy and to Titus And briefly to comprise them the Ministery of the Church is to be committed 1. Unto men 2 Tim. 2.12 not to women I permit not a woman to teach 2. To such as have a good testimony in and without the Church 1 Tim. 3. ◠7. A Bishop must be unreproveable well reported of even of them which are without lest he fall into rebuke and the snare of the Devill 3. To such as are able to teach that is to such as rightly understand the doctrine and have gifts in some measure rightly to expound the same 2 Tim. 2.10 A Bishop must be apt to teach A work-man that needeth not to be ashamed Titus 1.9 dividing the word of truth aright Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and reprove them that say against it OF CEREMONIES WHereas one part of the fourth Commandement is Ceremoniall it shall not be unfit or impertinent to say and set downe some thing in this place concerning Ceremonies The speciall questions are 1. What Ceremonies are 2. How Ceremonies differ from Morall workes 3. How many sorts of Ceremonies there are 4. Whether the Church may ordaine Ceremonies 1. What Ceremonies are ALl divine worship was called of the Romans by the name of Ceremony d ee 1. lib. y. Ceremonia à carenio Macrob. Saturnal lib. 3. cap. 3. from the towne Caere wherein the Images of the gods were kept from the Gaules as Livie writeth In the Church Ceremonies are called Externall and solemne actions ordained in the ministery of the Church either for orders sake or signification 2. How Ceremonies differ from Morall works CEremonies differ from Morall works in that 1. Ceremonies are temporary Morall works are perpetuall 2. The Ceremonies are done alwaies alike The Morall are not done alwaies alike 3. The Ceremonies signifie The Morall are signified 4. The Morall are as the generall The Ceremoniall are restrained in speciall 5. The Ceremoniall serve for the Morall The Morall are the end or scope of the Ceremoniall 3. How many sorts of Ceremonies there are CEremonies are of two sorts some commanded by God some ordained by men Those that are commanded by God are the worship of God and cannot be changed but by God only Commanded by God 1. Sacrifices 2. Sacraments and those are either
take away all reproach of his most holy name and by all meanes advance it with all praise and honour In a word we desire 1. That God would enlighten us with the true knowledge of his holinesse 2. That he would give us true faith and repentance and regenerate us with his spirit that we may be holy as he is holy 3. That he would give us a mind to professe that holinesse of his divine name in words and deeds to his own praise and glory that he may be glorified of us by our true knowledge and profession of him and conformity of life with him and so he be severed from all Idols and profane things Object That which of it selfe is holy cannot be hallowed Gods Name is of it selfe holy Therefore it cannot be hallowed Ans It cannot be hallowed in that second sense of hallowing before delivered that is That which of it selfe is holy cannot be made holy but it may be sanctified as sanctifying is used in the first and third signification that is That which of it selfe is holy or indifferent may be acknowledged praised and magnified as holy So we desire that Gods Name may be hallowed that that which in it self is holy may also be acknowledged and magnified as holy God indeed sanctifieth us by making us holy of not holy But we sanctifie God not by making him holy but by knowing and speaking that of him which he will have us know and speake of him Object What belongeth to us to do that should we not desire another to doe But it belongeth to us to hallow and sanctifie the Name of God Therefore we need not to pray that God himselfe would hallow it for herein we do as a schollar who being commanded of his Master to apply his study diligently beseecheth his Master to do it for him Ans We distinguish the Major What belongeth to us to doe that should we not desire another to doe if so we are able by our selves and by our own strength to performe it but what we are not able of our selves to effect we justly crave of God that he would minister strength unto us to performe it Now we are utterly unable to hallow and sanctifie Gods Name Therefore we must desire of God that he will give us strength whereby his divine Name may be of us hallowed and sanctified yea rather that himselfe would sanctifie in us his holy Name ON THE 48. SABBATH Quest 123. What is the second petition Answ Let thy kingdome come that is Rule us by thy word and spirit that we may humble and submit our selves more and more unto thee a Psal 119.5 143.10 Mat. 6.33 Preserve and increase the Church b Psal 51.20 122.6 7. destroy the works of the Divell and all power that lifteth up it selfe against thy Majesty make all those counsels frustrate and void which are taken against thy word c 1 John 3.8 Rom. 16.20 untill at length thou reigne fully and perfectly d Revel 22.17 20. Rom. 8.22 23. when thou shalt be all in all e 1 Cor. 15.28 The Explication THy Kingdome come that is Let it by continuall increases flourish and be augmented and alwaies by a new enlargement and accession let thy kingdome be extended and multiplied which thou O God in thy Church doest hold and possesse The speciall questions concerning the Kingdome of God 1. What the Kingdome of God is A Kingdome in generall is a certaine forme of Civill government wherein the soveraignty of rule belongeth to some one person who is furnished with gifts and vertues above the rest and ruleth over all according to just honest and certaine Laws in requiring obedience making Laws defending the good and punishing the bad The kingdome of God is that in which God only reigneth and exerciseth soveraignty over all creatures Gods universall kingdome Gods speciall kingdome but especially governeth and preserveth his Church This kingdome is universall The speciall kingdome of God which he exerciseth in the Church is the sending of the Son from the Father even from the beginning of the world who should ordaine and maintaine a Ministery and should by the same be effectuall and forcible in working should gather a Church by the word and holy Ghost out of all mankinde rule preserve and defend the same against the enemies thereof raise it from death and at length the enemies thereof being cast into everlasting paines adorne it with heavenly glory that so God may be all in all and may be magnified by the Church of Angels and men for ever The parts of Gods kingdome Out of this definition we may gather and make these parts of the kingdome of God 1. The sending of the Son our Mediatour 2. The ordaining and maintaining of the Ministery by Christ 3. The gathering of the Church out of mankinde by the voice of the Gospel and the efficacy of the holy Ghost beginning in us the Elect true faith and repentance 4. The perpetuall government of the Church 5. The preservation thereof in this life and protecting against her enemies 6. The casting away of her enemies into eternall paines 7. The raising of the Church unto eternall life 8. The glorifying of the Church in eternall life when God shall be all in all Of this kingdome it is said Ps 2.6 110.2 I have set my King upon my holy hill of Sion Be thou Ruler even amongst the midst of thine enemies Hence it appeareth that this kingdome which we desire may come is not worldly but a spirituall kingdome which also the Lord himself sheweth by divers parables in the Evangelist and unto Pilate he answereth My kingdome is not of this world John 18.36 This kingdome we here pray for that it may come and be inlarged and defended 2. How manifold the kingdome of God is The kingdome of heaven is a kingdome THis kingdome of God is but one indeed but it differeth in the manner of governing and administration For it is diversly administred here and in heaven It is therefore commonly distinguished into the kingdome of grace and the kingdome of glory 1. Of grace and begun in this life This distinction is all one with theirs who say that the kingdome of heaven is two-fold One begun in this life another consummated after this life 2. Of glory and perfected in the next life We desire both in this petition to wit both the constitution of this kingdome of God in this life and the consummation thereof after this life Howbeit it is one and the same kingdome distinct only in degrees and forme of administration This kingdome on earth which is but begun hath need of meanes In the consummated and perfect kingdome of God there shall be no need of any meanes or instruments because in that the Church shall be perfectly glorified so that it shall be without evill both of crime and paine and God shall be all in all Hereby is that question
to and fro to seek the word of the Lord and shall not finde it We now see the nation of the Jewes which the Lord honoured with so many excellent titles and priviledges with so great successe and miracles exalted it far above all other mortall men now to be more abject than the meanest of all men and so grosly strangely grown blind amidst the noone-day-light of the Prophets preaching that the example thereof duly considereed may not to say move laughter or anger strike a terrour into us The cause of this so great an evill we heare the words of the Prophets and of Christ himself to averre to have bin their contempt and neglect of the sound doctrine concerning God our salvation Joh. 5.43 I come in my Fathers name and yee receive me not If another shall come in his own name him will ye receive I forbeare the recitall of other examples only one will I touch which is of the kingdom of England which a little before was most flourishing and happy Englands Manian persecution and that not only because it is a very sad example but also because there is not one in this our assembly that is such a youth but that it fell out in his daies For in this our age the knowledge of the divine truth was given to England and in the reigne of Edward the sixt the Church and Schooles were excellently constituted in a flourishing estate And when the King was seventeen yeare old hee was beautified with piety vertue and learning far above the modell of that age so that nothing in the most glorious kingdome was more glorious than the King so that this kingdome came behind no part of the whole world in happines But on a suddain this Edward a Prince of great hope being taken out of this life the Papal tyranny soon again surprised his kingdom the most glorious Churches were cruelly wasted with imprisonments banishments fire sword and men of eminent learning holines without any respect of age sexe or dignity some of them haled to the fire and other most cruell punishments and others cast out into all corners of the world It was now onward in the fift yeare whiles these calamities continued there But I rather acknowledge and bewaile our owne sins than take upon me the judging of others The cries of the English banished which I heard with these eares are not out of my hearing wherewith they complained of the unthankfulnesse security and surfeit of the Gospel that had seized upon their Nation But doe wee looke to it better to manage our condition would God we did When Pilate mingled the bloud of the Galileans with their sacrifices saith Christ Luke 13.3 Vnlesse yee repent yee shall all likewise perish The tumults and ruines of Empires by which the Church is shaken are before our eyes threatning us the theevish Turkes gape after us endeavouring with might and main to take Christ from us and to obtrude upon us their Mahomet and we heare that daily they prey upon our neer bloud drawing away Christian youths to their filthy and blasphemous society and to make a breach in upon us The abomination of the kingdome of Antichrist curseth us and crieth out that we are to be destroyed And there are more heresies and depravations of the truth hatched and increased within without the Church like Hydraes heads than can be numbred Isay 1.2 Rom. 9.10 And now verily is that fulfilled that unless the Lord preserve unto us a seed we shal be like to Sodom Gommorrah nothing of us remaining Let us not be now so stupid or such haters of our selvs as not to be moved with these things Let us seek the Lord whiles he may be found Isay 55.6 Let every one enter into a serious consideration of his own salvation to hold fast in our hearts those things which we collect and are fitted pertinently unto the same that if the world broken to peeces should fail yet the ruines thereof should not affright us These things we have spoken of do concern al men but chiefly our order of Scholars For all that ever instructed or governed schooles or have bin imployed in those things or would have others to be imployed have agreeed upon this That they that are brought up in the schools should be not only more learned but also more godly Which being so let men acknowledge that a school is a company according to Gods ordinance Scholars should have learned godlinesse or godly learning teaching and learning the doctrine necessary for mankind concerning God and other good things that the knowledge of God among men may not be extinguished but the Church may be preserved 8. Motive that doctrine 〈◊〉 be the maâ—k of the Church chiefly of the Schooles many may be made heirs of eternall life discipline may be upheld and men may have other honest benefits by the arts Therefore we swerve far from too far from our scope or marke unlesse we be setled in this purpose that we ought to be busily imployed in these Ant-hils and Bee-hives of Christ not only to be more skilled in learning but also more adorned with a good and holy conversation that we may be more acceptable to God and men And it is apparent in the Church that all instruction without the doctrine of godlines is nothing else but an erring and a withdrawing from God from true good true righteousnes true salvation For whatsoever we do not to the glory of God whatsoever we do not in the name of Christ Jesus whatsoever we do not of faith the holy spirit pronounceth as sinfull vile and condemned of God When therefore this doctrine is put out of the Schooles of the Church then not only nothing can be taught concerning true perfect vertue such as God requires but also those other few and obscure doctrines left behind of bad would make us far worse not by reason of their being amongst us but the want of those things without which nothing is holy and sound And although the consent of all men of sound judgement should satisfie us in this matter yet the divine Commandement John 5.35 2 Tim. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding us to search the Scriptures to attend to reading and rightly to divide the Word of God should be of more weight unto us And because none can orderly and plainly distinguish and lay open the speeches of the Prophets and Apostles and the parts of Religion without the instructions and exercises of the Schooles who doth not see with how neere a tye the study of godlines is knit unto the Schooles That therefore which is the chiefe work amongst men and cannot be performed of us without the help of the Schooles we judge to be chief in the Schooles namely the understanding interpretation of the Prophets Apostles And seeing there is afforded unto us Scholars more ability and opportunity of more exact knowledge of Religion than
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
a fallacy of the Accident A declaration of the like example that himselfe was onely left alive of the true worshippers of God If therefore either Austine or whosoever else being not as yet converted unto Religion not as yet having experience of the certainty of it in his heart was moved rather by humane than divine testimonies to embrace it it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies or that by no other we are assured of it because that some are moved especially by humane voyces to reverence it cometh not thereof to passe for that the Scripture is not maintained by any other authority but it chanceth through the fault and weaknesse of them who sticking upon humane records doe not feele as yet or understand divine An Image and example of these degrees of faith is the story of the Samaritane woman For many of the Samaritans are said to have beleeved in Christ 1 The Samaritans because of the speech of the woman who testified that hee had told her whatsoever she had done But after that they had Christ with them for two daies many more beleeved because of his owne speech and they said unto the woman Now wee beleeve not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the world All men come not by the same occasions nor have not the same beginnings unto faith 2 The Emulation of the Jewes Rom. 11. Paul saith that salvation was come unto the Gentiles and that hee did magnifie his ministry that the Jewes might be provoked to follow the Gentiles In the first of Peter 3 The honesty of wives Chap. 3. wives are willed to be subject unto their husbands that even they which obey not the word may without the word be won by the conversation of the wives while they behold their pure conversation which is with feare Even then as the Samritans were moved first by the speech of the woman to beleeve in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeve though the woman held her peace so also may it be that they which are not as yet converted or but weaklings may be moved especially by the Churches testimony as which runneth more into their eies to give credence unto the Scripture who yet neverthelesse after they are once illuminated with a more plentifull light of faith do finde by experience that they are confirmed by a farre superiour and more certaine testimonie that the Scripture is the word of God and do know by the force and evidence of it that they must keep their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you 〈…〉 let him be accursed By these things therefore it may be understood that the voice and consent of the catholike Church may and ought The conclusion of the first part amongst other testimonies to serve for our confirmation and yet the authority of the holy Scripture not to hang upon it but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God because that God himselfe doth witnesse it and also such is the force and quality of that heavenly doctrine that although all men should gainsay it yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God than by it self But left any man may thinke that by any arguments which even reason by a naturall light judgeth to be sound The second part Arguments shewing the certainty of the Scripture without the singular grace of the spirit this may be wrought in the mindes of the wicked as either to obey the truth or to leave off to reproach it first hee must remember that the arguments or testimonies are of two sorts which shew the certainty of Christian Religion and maintaine the authority of the Scripture For there is but one onely testimony which is appropriated unto them alone who are regenerated by the spirit of Christ and unto them alone is it knowne the force of which testimony is so great that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also inclineth and moveth our hearts to the embracing and following of it Other testimonies whatsoever may be brought they are understood indeed both of the godly and the wicked and doe compell their consciences to confesse that this Religion rather then others is pleasing unto God and that it came from him but unlesse that one other come also which is known of the godly alone these testimonies will never bring to passe that men shall imbrace the truth although it be knowne unto them The arguments therefore which shew the truth and certainty of the Scripture or Church-doctrine are these The purity of doctrine The purity and perfectnesse of the Law therein contained For impossible it is that that Religion should be true and derived from God which maketh Idols or approveth open out-rages flat against the expresse Law of God and sound judgement of reason Now all religions that only excepted which is delivered in Scripture and received of the Church are manifestly convicted of this crime For as before hath been sufficiently declared they either abrogate and cancell the first Table of Gods Law touching the true God and his worship or they shamefully defile and disgrace it with their feigned untruths and of the second Table they reserve onely a part touching outward decent demeanour and civill duties Only the Church according to the prescript of Scripture retaineth both Tables of the Law whole and sound Wherefore the doctrine of the Church alone is true and divine The Gospel shewing our deliverance The gospel which sheweth us the onely way to escape and find deliverance from out the power of sin and death For questionlesse that doctrine and religion is true and divine which directeth us unto the meanes of avoiding sin and death without violating Gods justice and which yeeldeth effectuall and lively consolation to mens consciences concerning life everlasting But it is the doctrine of the Church alone set downe in the Gospel which openeth and proclaimeth unto us this freedome from misery and sealeth unto mens consciences these solid comforts Therefore that doctrine alone is true and divine Antiquity The antiquity of this doctrine which is found to be most ancient For the doctrine of the Church alone delivered in Scripture deriveth her originall from God and is able to prove her continuall descent from the beginning of the world The conference of the histories of the whole world with divine history sheweth that all other religions rose long
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2
unto their little children the whole history of the Law then published And againe in the sixth he willeth that the doctrine touching one God and the perfect love of God be often inculcated in the eares of children And farther in the eleventh he biddeth that the whole Law and Decalogue should be expounded unto them Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets whetheâ— touching God or the Law or the promise of the Gospel or the use of the Sacraments and Sacrifices of those times which were types of the Messias to come and of his benefits these and whatsoever other points of doctrine children were taught either at home by their Parents or in publike schooles and congregations by the Prophets 2 Kin. 4.38 and 6.1 For I doubt not but that to this use the houses of the Prophets of Eliseus and others were erected To this purpose God himselfe in briefe delivered the whole doctrine of the Law thus Thou shalt love the Lord thy God with all thine heart c. and thy neighbour as thy selfe To this purpose likewise delivered God summarily the whole doctrine of the Gospel thus The seed of the woman shall break the head of the Serpent And In thy seed shall all the nations be blessed They had also Sacrifices Praiers and other things which God would that Abraham and his posterity should teach their children and their whole family and therefore this doctrine was framed fit for the capacity of children and the ruder sort In the New Testament wee reade how Christ commanded little children to be brought unto him In the time of the New Testament Mat. 10.14 on whom he laid his hands and blessed them Suffer the little children to come unto mee saith Christ and forbid them not for of such is the Kingdome of God And that catechising of children was in use in the Apostles time witnesse the example of Timothy 1 Tim. 3.15 of whom Paul writeth that he had learned the Scriptures of a childe A farther and more direct proofe hereof we have in the Epistle to the Hebrewes Heb. 6.1 2. which Epistle layeth downe certaine heads of the Apostles Catechisme of repentance from dead workes of faith towards God of the doctrine of Baptism and of Sacraments and the laying on of hands of the resurrection from the dead and of eternall judgement all which he entituleth Milke for children These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme and of little children at the time of Confirmation by laying on of hands Therefore the Apostle termeth them The doctrine of Baptisme and laying on of hands Semblably the Fathers also wrote briefe summes of doctrine certaine remnants of which we see as yet in Popery Eâ—seb hist Eccles â—ib 6. cap. 3. Eusebius writeth of Origen that he restored in Alexandria the custome of catechising which in time of persecution was decayed Socrates also reporteth of catechising thus Our forme of catechising saith he is after the manner we received of the Bishops our predecessors going before us according as we were taught when we laid the foundation of faith and were baptised according as we have learned out of the Scripture Pope Gregories Catechisme Pope Gregory erected and set up Idols and Images in Churches that they might be the bookes of Lay-men and children After these times the doctrine of the Church through the negligence of other Bishops and subtlety of the Bishop of Rome was by little and little corrupted catechising decayed and at length was transformed into that ridiculous ceremonie which at this day is by them called Confirmation Thus far of the originall and perpetuall practice of catechising in the Church 3. What are the parts and chiefe points of Catechisme THe especiall parts of the rudiments of Christian Doctrine as it is said in the place afore-named unto the Hebrewes were Repentance and Faith in Christ that is to say The Law and the Gospel Catechisme therefore may primarily and in the largest sense it beareth be divided as the whole doctrine of the Church is into the Law and the Gospel For Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth but in the forme and manner of handling it as solid strong meat prepared for men of yeares which representeth the doctrine of the Church and milke and weak meats chewed for children which shadow and resemble Catechisme vary not in the subject I meane the essence and nature of meat but in these qualities of being strong and weake meats These two parts the vulgar and common sort call by the name of the Decalogue or the Apostles Creed because the Decalogue comprehendeth the summe of the Law the Creed in briefe the substance of the Gospel They term it also the doctrine of faith and works Or the doctrine of things to be beleeved and done Some of the learned divide it into the doctrine concerning God his will and his workes Againe they distinguish Gods workes into workes of Creation Preservation and Redemption But these three members of this division are all handled either in the Law or the Gospel or in both and therefore this division is easily reduced to the former Others make five parts The Decalogue The Apostles Creed Baptisme the Supper of the Lord and Prayer of which parts some were immediately delivered by God himselfe as The Decalogue Others mediately and that either by his Sonne manifested in the flesh as The Lords Prayer Baptisme and the Supper of the Lord or by the Ministery of the Apostles as The Apostles Creed But these parts are also couched within the two before rehearsed For The Decalogue is the summe of the Law The Creed the briefe of the Gospel The Sacraments are as appurtenances of the Gospel and therefore have reference unto the Gospel as farre forth as they are the Seales of grace promised in the Gospel but as they are testimonies of our obedience towards God so they carry the nature of Sacrifices and appertaine to the Law Prayer is a part of the worship of God and therefore referred to the Law The parts of this Catechisme This Catechisme consisteth of three parts which are 1. Mans misery 2. Mans delivery from this misery 3. Mans thankefulnesse for this delivery Which division in effect swerveth not from the rest because the other parts are coupled in these The Decalogue pertaineth to the first part inasmuch as it is the glasse wherein we view and have sight of our sin and misery and to the third part inasmuch as it is the exact rule of true thankefulnesse to God and of Christian conversation The Creed because it describeth the manner of our delivery is contained under the second part Thither also belong the Sacraments which are as the appurtenances and seales of the doctrine of faith Lastly Prayer as the principall part of our spirituall
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
the Will verily doth worke freely but it is carried to evill only and can doe nought else but sin The reason is because the privation of the knowledge of God in the understanding ensued on the fall and the want of inclination in the heart and will unto obedience in whose stead blindness and aversnesse from God succeeded which man cannot shake off unlesse he be regenerated by the holy Ghost Briefly it is the fitnesse and pronenesse in man after his fall being unregenerate to chuse only evill Of this blindnesse and corruption of mans nature after the fall it is said Genes 6.5 Jer. 13.23 Syrac 17.14 Mat. 7.18 Ephes 2.1 3. 2 Cor. 3.5 All the thoughts of man are only evill Can the Blackmoore change his skin c. Every man from his youth is given to evill and their stony hearts cannot become flesh A corrupt tree cannot bring forth good fruit We were dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke any thing as of our selves With these testimonies concurreth every mans experience and the weary sense of conscience which proclaimeth that we have no liberty and pronenesse of will to doe that which is good but too great freedome and readinesse to practise evill Jer. 31.18 unlesse we be regenerate as it is said Convert thou me and I shall be converted Wherefore there is no love of God in us by nature and therefore we have by nature no readinesse to obey God The liberty which is in man now after his fall and not yet regenerated and recovered is the very bondage of sin Rom. 6.16 This liberty of the unregenerate is the most wretched servitude of sin and very death in sins whereof the Scripture teacheth in many places Whosoever committeth sin is the servant of sin Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be of sin unto death or of obedience unto righteousnesse Promising unto them liberty and are themselves servants of corruption Object 1. Nothing more easie saith Erasmus then to keep a mans hand from stealing Againe Socrates Aristides and many others have shewed and exercised many vertues Therefore they had free-will to doe good before regeneration Answ This is an ill definition of a good worke and free-will to doe good which is a power of yeelding obedience pleasing to God 2 Pet. 2.19 Free-will to outward good actions without an inward faith and obedience is not free-will to good The unregenerate steale within by their lust and desire though not by outward fact that the unregenerate containe their hands that is observe outward discipline this is also Gods benefit who by his generall providence governeth also the hearts of the wicked and bridleth their in-bred wickednesse that it break not forth and affect that which it would But hereof it followeth not that it is easie to begin inward obedience or that to containe their hands from stealing is simply a good worke Neither are these good workes before God that is pleasing unto God which have not joyned with them faith and inward obedience But faith and inward obedience could not be in them because they were not regenerated Repl. 1. The workes of the Law are good Heathen men did the workes of the Law Therefore the works of the Heathen were good And by consequence Heathen men also or unregenerate had liberty of doing good We answer to the Major by a distinction The outward actions good in themselves are made evill by want of an inward faith The workes of the Law are good true by themselves but they are made ill by an accident and so are the works of the Law made ill by an accident of the unregenerate because they are not done by them for that end and after that sort which God commanded Repl. 2. There remaine also many true notions in the minds of the unregenerate concerning God and his will and the right ordering of their life Wherefore the Will working according to these notions and the direction of true reason doth not sin but worketh well Ans 1. Those legall notions whether they belong to the first The remnants of spirituall life in the unregenerate are not sufficient to make their workes good or to the second Table of the Decalogue they are not perfect and sufficient And therefore God cannot be rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his divine will out of the Word of God which is delivered to the Church 2. Men not brought up in the Church doe patch many false things with these true imprinted notions of nature and do heap sins upon errours 3. Such is the frowardnesse of the will and affections even against the judgement of rightly informed and ruled reason that they obey not so much as those naturall notions much lesse those which are to be adjoyned out of the Word of God Wherefore also are those complaints even of the Heathen I see the better and I like them but I follow the worse and that accusation of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the truth in unrighteousnesse wherefore those notions without the grace of the holy Ghost do not engender true godlinesse in them The praise and commendation which is given of God to our good works doth not prove that they proceed frâ—m our selves but rather are his gifts Rom. 9.30 Object 2. God commendeth us for good workes Therefore good workes are in our power and will Answ This is a fallacy concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can be performed of us without our renewing by the holy Ghost but because they are agreeable unto his Law and good and pleasing unto him yea because they are his own gifts and effects in us and we his instruments unto whom he communicateth himselfe and his blessings according as it is said Whom he predestinated them also he called Repl. Who doth not in such sort work well as that it is in his owne power to doe either well or ill hee deserveth neither commendation nor reward but those good things which men doe are not in their power and arbitrement Therefore they deserve not either commendation or rewards for their vertues Answ If the question be of desert we grant the whole argument For it is true that no creature can deserve or merit ought at Gods hand neither ought the praise or commendation or glory be given to us as if the good which we do were of our selves it being God which worketh whatsoever is good in all But if they say that neither reward or commendation is justly given more is in the conclusion then was in the premisses For God to testifie that righteousnesse pleaseth
and consolations whereby he plainly teacheth whom and what he will be acknowledged and published by us to be and that hee is not acknowledged or worshipped of any but of them who think according to his word both of him and his will neither is the true knowledge of him found elsewhere then in this word The certainty of this position is hereof most manifest for that all those who imagine God to be other in essence or nature or will then he hath testified himself to be in his own manifestations and revealings do not imbrace and worship at all the true God but another thing of their own framing in stead of the true God according to these sayings Ye worship that which ye know not wee worship that which wee know Joh. 4.22 5.23 for salvation is of the Jewes He that honoureth not the Son the same honoureth not the Father which hath sent him Galat. 4.8 But then when ye knew not God ye did service unto them which by nature are not gods Ye were at that time without Christ Ephes 4.12 and were aliens from from the common-wealth of Israel and were strangers from the covenant of promise and had no hope and were without God in the world Whom ye then ignorantly worship him shew I unto you Acts. 17.23 1 John 2 23. Whosoever denyeth the Son the same hath not the Father But against these things seemeth that to be which Paul saith Rom. 1.19 20. That that which may be known of God is manifest also in men estranged from Christian Religion for that God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are seen by the Creation of the world being considered in his works to the intent that they should be without excuse And Acts 14.15 That God in former ages did not leave himselfe without witnesse and that out of the whole nature of things but chiefly by the minde of man and the difference of things honest and dishonest and by the punishments of the wicked it may in some measure be gathered not only that there is a God but also what he is and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of God But to these objections we answer that there are indeed some true things concerning God manifested otherwise also then by the word delivered to the Church but by them notwithstanding who is the true God cannot be shewed Two causes why tâ—eglimsle of nature is not sufficient to shew who is the true God and that for two causes For first Those things by themselves are not sufficient for to the knowing of the true God it is requisite that we know and professe not somethings only but all things which he openeth of himselfe and would have known Moreover These selfe same true testimonies of God also which remaine in mens mindes and in nature all they by reason of a naturall blindnesse in them and pravity doe many wayes corrupt who in weighing them follow not the light and interpretation thereof drawn from the word of God delivered to the Church when as even of these which might be known by the help of nature many things they do not know many they faine of their own which have nothing agreeing with the nature and will of God and those things which they doe retain and in shew of words professe they farre otherwise understand then they are proposed of God and declared in his word and in the Church understood and so beholding and sounding in their mouth true sentences and sayings concerning God conceive neverthelesse and foster false opinions of him in their mind This answer S. Paul himself expresseth when he addeth Rom. 1.20 21. That they are inexcusable because that when they knew God they glorified him not as God The â—oâ—ce of nature concerning God neither to be rejected no contemned other in â—esned of sufficiency 〈◊〉 â—â—â—-construing Now albiet Philosophicall wisdome cannot therefore shew who is the true God for that concerning the essence nature will and works of God so much as is necessary to be known it doth not teach and is diversly depraved by men so that out of the Church remaineth no true knowledge of God yet neverthelesse that voice of the nature of things concerning God ought not for these causes to be rejected as false or contemned as fruitlesse for neither is that straight wayes false in it selfe which is perversly construed of men neither fruitlesse for all things nor to all men which availeth the reprobate nothing at all to everlasting salvation For God will also out of the Church bridle the lewd and dissolute by the testimonies which their conscience and punishments give of his will anger and judgement and according to them will he have the life and manners of men ruled He will have mans corruption and his justice made more conspicuous and cleer in punishing them who stubbornly withstand the known truth He will by naturall testimonies mens consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church as it is said that men were therefore placed in the theater of the world Acts 17.27 That they should seeke the Lord if so be they might have groved after him and found him Hereof fee Damâ—â—â—en iâ—◠〈◊〉 orthâ—â—â—id Basil â—o 4. conâ—â—unom Rultice Diaconâ— c. 3. 〈◊〉 Acephal 〈◊〉 thesâ— cap 1. ◠〈…〉 a. cap. 5. 〈◊〉 Meâ—aâ—â— 12. c. 7 〈…〉 somâ—â—â— Scipâ—oms He will also have them who are converted to him to be more confirmed by the consent of nature and the word as the often alledging of naturall testimonies in the Scriptures declareth Lastly hee will the imperfection of naturall knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himselfe in his word God cannot be defined 1. Because he is immense 2. Because his essence is unknown unto us yet some way he way be described according to the measure which himself hath revealed of himself and that so that the description of him shall comprehend such attributes or properties the persons and principall works of the Deity as by them the true God may with halfe an eye be discerned from idols The description of God according to Philosophy The description of God according to the â—uâ—es of Divinity Philosophically he is described on this wise God is an eternall mind or intelligence sufficient in himselfe to all felicity most good and the cause of good in nature But Divinity hath taught the Church of God a more full and ample description of him which is in this sort God is a spirituall essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe immutable and of an immense power wisdome and goodnesse just true chaste mercifull bountifull most free angry and wroth with sin which essence is the
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
sharp and bitter one thereby to recall him from making his expedition to war and to punish him for not obeying by delivering him to be seduced by the divell the false Prophets fore-told victory to flatter him the divell to destroy him and to die Why chastity is one of Gods properties Chaste There is made also mention of Chastity in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from divels he will have truth to be and chastity for as God will be acknowledged to be true and will have truth loved of us that it may certainly appear that hee is and what he is and that men may think and speak the truth of him and through his knowledge be partakers of everlasting life so the divell attempteth to fill the world with lies that hee may both darken the glory of God and by forging lies of God destroy mankind Whereupon the holy Ghost is called the Spirit of truth John 8.44 but the divell a lyar and murtherer from the beginning and the father of lyes And as God both by reason of the exceeding purity of his nature Ephes 5.23 Ezek. 16. Hos 2. as also because hee will have the spousall love and conjunction of marriage to be the image of the unspeakable love and spirituall conjunction between him and the Church will therefore have it accounted sacred and holy amongst men and as in these respects hee is the lover and author of chastity and doth most severely detest and punish all uncleannesse both internall and externall which is repugnant to this order as the examples of the Sodomites of the tribe of Benjamin and others of all other ages and nations testifie So the divell both for his impurity and also because whatsoever God would have held most holy and venerable that for the hatred he beareth to God hee studieth most to deprave and most foulely to deform endeavoureth with obscenity and filthinesse horribly to pollute mankind and to withdraw them from God Therefore it is said This is the will of God even your sanctification 1 Thess 4.3 4. and that you should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Arguments of the mercy of God in preserving his creatures Mercifull The mercy or favour and inclinable will of God to preserve his creature and especially mankinde the Scripture proposeth unto us opened by these degrees 1. That hee taketh delight in the salvation of all but in the destruction of none As I live saith the Lord God I desire not the death of the wicked but that the wicked turn from his way and live 2. That he deferreth mitigateth Ezek. 33. and taketh away punishments inviting all men by his long-suffering to repentance if not one way yet by the testimony of their conscience hereof hee is said to be slow to anger Exod. 35.6 3. That he debaseth himself to relieve our infirmity both by inward and outward supplies as by his Spirit word oathes sacraments and miracles 4. That hee imbraceth with singular love his chosen so that hee saveth and delivereth them for ever from sin and all evils and comforteth them also in afflictions Repl. God shall wipe away all tears from their eyes Rev. 7.17 21.4 Isa 49.15 Though a woman should forget her child yet will I not forget thee 5. That he chose rather to bring to passe this our delivery even by the incarnation and death of his only begotten Son then that all mankind should perish So God loved the world John 3.16 that he gave his only begotten Son 6. That he promiseth and performeth all these things of his own free goodnesse I will shew mercy to whom I will shew mercy Exod. 33.19 Isa 43.25 and I will have compassion on whom I will have compassion I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sins 7. That hee doth these things towards sinners who not onely were unworthy of them Rom. 5.10 but also who are his deadly enemies When wee were enemies we were reconciled unto God by the death of his Son They also of the wiser sort which are out of the Church are compelled to attribute mercy unto God because they see him so mercifully to spare sinners â—am 3.22 whereupon Jeremie saith It is the Lords mercie that we are not consumed because his compassions faile not But because the perfectnesse of Gods justice and the privity of their own sins doth not permit them to conceive any firm perswasion of Gods mercy towards them neither know they ought concerning the salvation of men by the death of his Son therefore are they not able either constantly or wholly to agnise Gods mercy Object 1. Mercy is a kinde of griefe or sorrow Therefore there is sorrow and griefe in God Answ The names of affections when they are attributed unto God by an Anthropopathy they do not signifie any passion or change in God but an unspeakable either dislike or liking of the objects God therefore is said to be mercifull 1. Because he is against the destruction of his creature 2. Because he doth those things which mercifull men are wont to do Isa 1.24 Prov. 1.26 Object 2. God seemeth sometimes to rejoyce in revengement Ans He rejoyceth not in the revengement or punishment but in the executing of his own justice Isa 27.11 Object 3. It seemeth in some places of Scripture that Gods mercy doth not extend it selfe unto the wicked Ans This is to be understood of that degree of mercy wherewith he imbraceth his chosen And yet he spareth also the wicked neither rejoyceth at their destruction Object 4. But yet he saveth not all whereas hee is able to doe it Therefore he is not exceeding mercifull neither mercifull towards all Answ He doth not save all for most just cause for his mercy is so to be exercised that it hinder not the execution of his justice Object 5. He doth not take mercy on any or receive any into favour without the satisfaction of his Son Therefore hee doth it not freely Answ That which is concluded doth not follow because God of his free grace giveth this satisfaction it selfe and applyeth it unto us Now hee giveth a thing freely who giveth the price of a thing for which the thing it selfe is given In what the boundtifulnesse of God is seen Bountifull God is also called bountifull 1. Because hee createth and governeth all things 2. He is the only fountain of all good things 3. which befall to all creatures 4. Yea to the wicked 5. Of his goodnesse love and free mercy towards all creatures 6. But especially towards mankind which he hath made according to his image and for whose sake he hath created all other things 7. But in them also chiefly towards his Church to whom hee hath opened himself
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit one Omnipotent c. Wherefore that affirmation The Father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
Creation of the world and the principall Questions of Creation are these 1. Whether the world was created of God 2. How it was created 3. For what cause it was created 1. Whether the world was created of God Five significations of the word world FIrst the words and terms are to be understood The name of the world is diversly used in the Scripture 1. It signifieth the universall frame of all things namely heaven and earth and all things which are in them visible and invisible besides God himself The world was made by him John 1.10 2. Worldly concupiscence 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect That the world might beleeve John 17.9 21. John 3.16 So God loved the world Here we consider it in the first sense To create signifieth three things To create signifieth 1. To ordain or constitute as the Latines used it Creare Consulem to create a Consull 2. To make something of nothing without any motion with a beck or word only so it is taken in this place 3. The continuating of creation or creation continued which is the providence of God The creation of the world proved That the world hath not been from everlasting but had when it seemed best to the Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee know By testimonies of Scripture By testimonies of holy Scripture as by the whole history of the creation set down by Moses Likewise Psal 33.6 9. Psal 104. 113. 124. 136. 146. Isa 44. Acts 4.17 out of other testimonies of Scripture very many By the word of the Lord were the heavens made and all the hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee may learn to put our trust and confidence in God For this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works conspicuous in heaven and earth Job 38. 39. and other things also created by him to declare his justice power and providence 2. By reasons Furthermore besides testimonies of Scripture almost innumerable it is confirmed also by firm and true reasons that the world was created of God such as these following 1. The originals and beginnings of nations and people shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas greater strength in nature at the first and that not without some first cause it hath decreased hitherto 4. The certain course and race of times even from the beginning of the world unto the exhibiting of the Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall notions ingenerated in our minds 9. The trembling of conscience in the wicked 10. The ends of all things profitably and wisely ordained therefore by some cause understanding and ordaining them 11. Lastly Those other arguments and reasons also which prove that there is a God prove in like manner that the world was created of God 3 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome of nature That the world was created and that it was created of God although by them we are not able to demonstrate the time when it was created For 1. There is no infinite processe in nature of causes and effects for if so nature should never attain unto her end even the producing of effects Therefore this world had a beginning 2. The noblest and excellentest of all effects is the world Therefore it proceedeth from the noblest and excellentest cause which is God How the creation is unknown to Philosophers Other questions as Whether the world was created from everlasting or in time that is Whether it be an effect of equall perpetuity with his cause and so co-eternall or Whether it once so began to be that before it had no being Again Whether if sometimes it were not yet it was necessary that it should be created And Whether it shall endure for ever And if it endure Whether it shall remain the same or it is to be changed These and such like questions cannot be decided by Philosophy The reason is because all these things depend upon the meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe revealeth it Therefore it is not manifested to heathenish Philosophers but declared to the Church alone for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause It followeth indeed that there is some cause of those effects but it followeth not that those effects were produced of that cause either at this or that time or from all eternity because a free agent may either act or suspend his action at his pleasure The whole demonstration hereof is thus brought in form No effect depending onely of such a cause as worketh freely or contingently can be demonstrated by that cause But the creation of the world is such an effect Therefore the creation of the world cannot be demonstrated by the will of God the first mover of all things that it either was made from everlasting or in some beginning of time Arguments of Philosophers against the creation of the world Now whatsoever arguments are brought of Philosophers against the creation of the world it is easie to perceive that these were not framed out of true Philosophy but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God be discerned from creation Object 1. It is absurd say the Philosophers to imagine that God is idle Ans Nay rather it is absurd to term him idle who administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
and is called Annointed hee is in respect of those three called Annointed But the Mediatour which was called Messias or Annointed was to be the chiefe Prophet Priest and King of the Church Therefore hee is in respect of those three called Annointed or Christ Againe the same is shewed by many places of Scripture Joh. 7.28 6.38 I came not of my selfe c. I came down from heaven not to doe mine own will Heb. 5.5 but his will which hath sent me Christ took not to himselfe this honour to be made the High Priest but hee that said unto him Thou art my Son this day begate I thee c. The Lord swore Psal 11.4 Heb. 13.8 Rev. 13.8 1 Cor. 1.30 thou art a Priest for ever after the order of Melchisedeck Jesus Christ yesterday and to day the same is also for ever The Lambe slain from the beginning of the world Christ is made of God unto us wisedome and righteousnes and sanctification and redemption So he is often called the Angel of the covenant sent of old unto the Church 2. He is called Annointed in respect of the gifts of the holy Ghost which were poured on him thick abundantly and most perfectly that is all the gifts and graces whatsoever are in all the blessed Angels and Men and those in the most excellent and high degree that he might be sufficient for the restoring ruling preserving of his Church and for administring of the government of the whole world and for the directing thereof to the safety and salvation of his Church God giveth him not the spirit by measure Wherefore God John 3.34 Heb. 2.9 Esay 61.1 thy God hath annointed thee with the oyle of gladnesse above thy fellowes The Spirit of the Lord is upon mee Therefore hath the Lord annointed mee The annointing therefore is of the whole person yet with this difference That it is so applied to both natures as it signifieth the ordaining of them to the Mediatourship For he is Mediatour according to both natures who was alwaies present with his Church Christ is annointed in respect of his humanity not of his Godhead in respect whereof he is annointer even before the flesh was born But as his annointing designeth the communicating of the gifts of the holy Ghost so his humane nature only is meant to be annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth and filleth with gifts and graces both his owne humanity which his Godhead doth personally inhabit as also the Elect and chosen Wherefore one and the same Christ in respect of his divers natures is both annointed and annointer as raiser and raised For the Father annointeth with the holy Ghost but by the Lord So that Irenaeus saith pretily Lib. 3. cap. 20. That by the name of annointing was comprised and understood the three persons of the Godhead The annointer the Father the annointed the Son and the annointing which is the holy Ghost Ob. But it is nowhere read Christ annointed spiritually that Christ was annointed Ans Christ was not annointed typically ceremonially or sacramentally but really and spiritually that is hee received the thing it self which was prefigured and signified by the ceremoniall annointing which was the holy Ghost as it is said Wherefore God thy God hath annointed thee with the oyle of gladnesse above thy fellowes Psal 45.8 Heb. 1.9 Esay 61.1 The spirit of the Lord is upon me Therefore hath the Lord annointed me As therefore it was meet that Christ should be a Prophet a priest and a King not typicall but the very signified and true that is the great and high Prophet Priest and King so it was necessary that he should be annointed not with typicall oyle but with the signified and true oyle which was the holy Ghost For such as the office was such should the annointing be But the office was not typicall but the very thing it selfe Therefore such also shold the annointing be Hence we learne and understand these two things 1. That Christ hath his name not from the ceremoniall annointing Christ hath his name not from the ceremoniall annointing but from the thing thereby signified but from the thing it selfe which was thereby signified because hee is that chiefe and high Prophet Priest and King whom as types the Prophets Priests and Kings of the Old Testament which were wont to be annointed with externall oyle did represent The name therefore of the signe or type that is annointed is transferred to the thing it selfe even to the High Priest Prophet and King Jesus 2. That there is a great difference betweene this Jesus Annnointed and the Annointed of the Old Testament Three differences between Christ annointed and the annointed of the Old Testament For 1. They were onely certaine types and shadowes of this only chiefe and true Christ that is of this King Prophet and Priest Wherefore necessary was it that they should yeeld and give place to him being once exhibited For the thing it selfe being come and exhibited the types cease 2. The annointing that is the communicating of the gifts of the holy Ghost in the typicall Annointed was imperfect and weake But in Jesus Christ it is perfect and exceeding great For in him dwelleth the fulnesse of the Godhead personally so that hee is both the Annointed Colos 2.9 and Annointer 3. Hee onely hath received all the gifts of the holy Ghost and those many waies more excellent than they are found in all the Angels and Men because he had them in the highest both number and degree Of his fulnesse have all we received John 1.16 1 Cor. 12.11 Ephes 4.7 But the Annointed of the Old Testament received neither all the gifts neither in the highest degree but divided and according to the measure of the gift of Christ some more some fewer and some greater gifts than some much lesse were they able by their own power and vertue to work the same in others Object God cannot be annointed Christ is God Therefore hee could not be annointed no not with the prefigured or signified oyle Answ In some respect wee grant this whole reason Why God cannot be said to be annointed For Christ as touching his Godhead cannot be annointed with the gifts of the holy Ghost 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead because of the exceeding perfection thereof 2. Because the holy Ghost by whom the annointing is immediately administred is the proper spirit of Christ no lesse proceeding from him than from the Father Wherefore he as he is God hath not any thing from the holy Ghost neither doth he receive him which is already his owne from any other but giveth him unto others whom it pleaseth him As also no man can give thee thy spirit which is in thee because that which thou already hast cannot be given unto thee Repl. According
to which nature Christ is annointed according to the same hee is a Mediatour that is the Prophet Priest and King of the Church But according to his humane nature onely hee is annointed Therefore according to that onely hee is Mediatour The Minor is thus proved To be annointed is to receive the gifts of the holy Ghost But according to his humane nature only he received these gifts Therefore according to that only hee is annointed Answ The Major of the former reason is made of a bad and faulty Definition because the Definition is of too straight and narrow a Compasse For to be annointed is not only to receive the gifts In what sense Christ may be said to be annointed according to his Godhead but also to be designed to some certaine office In the former sense Christ is annointed according to his humanity only in the later according to both natures Or we may answer that the whole reason is faulty because of an ambiguity in the word Annointing For in the Major it is taken either for the whole annointing or for that part which is an ordaining to an office but in the Minor it is taken for the other part only which is the participation of the gifts of the holy Ghost Now then according to which nature Christ is not annointed that is neither severally by a designement to an office neither by both a designement to an office and a receiving of the gifts of the holy Ghost according to that nature he is not Mediatour Christ according to his Godhead is not annointed both with a designment to an office and a receiving of gifts yet is he according to his Godhead annointed by an ordaining or designment to an office Therefore he is a Mediatour also according to his Godhead Christ Mediatour according to both natures Christ therefore is a Mediatour that is the Prophet Priest and King of the Church in respect of both natures For unto the office of a Mediatour doe more actions concurre whereof some he executeth by his Godhead some by his Flesh yet so that they are done and performed together the properties of both natures being as it were communicated Wherefore that wee erre not here nor conceive amisse Two rules to be observed these two rules are to be observed 1. The properties of the one nature in the Mediatour are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are As God is angry God suffereth God dieth to wit according to his humanity Againe The man Christ is omnipotent everlasting every-where present namely as concerning his Deity This is called the communicating of the properties and is a certaine kind of Synecdoche 2. The names of the Mediatourship are attributed to the whole person in respect of both natures yet reserving still the properties of each nature and the differences of actions For to the performing of the Mediatourship the properties or faculties and operations both of the divine and of the humane nature are required so that each performeth his proper function with communion of the other 2. What is Christs Propheticall function HAving examined in the former question what Christs Annointing may import and signifie it remaineth that wee prosecute in briefe his three-fold office or the three parts of the office of the Mediatourship whereunto Christ is annointed Where were are to observe the Definitions of a Prophet Priest and King which are deduced out of the severall functions which each of these executed from all antiquity The word Prophet cometh from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of the name Prophet which signiâ—ieth to publish abroad things either present or to come A Prophet in generall is A person called of God who publisheth and expoundeth unto men the will of God concerning things either present or to come which without some revelation from God remaine unknowne to us as being such to the knowledge whereof men were not able by themselves to come A Prophet is either a Minister Two kindes of Prophets Two kindes of ministeriall Prophets What the Prophets of the Old Testament were or the head and chiefe of the Prophets which is Christ Of ministeriall Prophets some are of the Old some of the New Testament Of the New Testament some are specially so called some only in generall The Prophets of the Old Testament were persons immediately called and instructed of God himselfe either by instinct or by dreames or by divine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his Worship and cleanse and cleare it from errours and corruptions that they should recount and illustrate the promise of the Messias to come and his kingdome and benefits or remission of sinnes and eternall life by and for him to be given to all Beleevers that they should fore-tell future events good and bad and rewards and punishments that they should guide and administer and order many counsels and offices publicke or civill having divine and certaine testimonies to warrant them that they could not erre in such doctrine precepts and counsels as they propounded in the Name of God Those testimonies were especially these 1. The continuall consent of the Prophets in Israel of Moses and the Patriarkes both one with another Foure testimonies of tâ—e truth of the doctrine delivered by the Prophets of the Old Testament and with those first divine revelations which were given at the Creation in Paradise 2. Miracles certainly coming from God 3. The events of things exactly answering to the sacred Oracles and Predictions of the Prophets 4. The testimony of the holy Ghost throughly perswading and convincing mens mindes concerning the truth of Propheticall doctrine Such Prophets were Adam Seth Noah Abraham Isaac Jacob Joseph and others and afterwards Moses and they who succeeded him among the people of Israel A Prophet of the New Testament specially so called is a person immediately called of God What a Prophet of the New Testament is Acts 11.28 â—1 11 Acts 21.4 1 Cor. 14 4 5 29. who by divine instinct and through speciall revelation of the holy Ghost doth certainly fore-see and fore-shew things to come As were the Apostles and Agabus and the Disciples telling Paul through the spirit that he should not goe up to Jerusalem c. A Prophet of the New Testament lâ—â—g nâ—rall is câ—lled aâ—y whosoever hath the gift of understanding expounding and applying the prophecies and writings of the Prophets who are properly so called to the present use of â—hâ—â—hurch So is this word used 1 Corinth This function and gift of prophecying that is of expounding and applying the Scriptures of the Prophets and Apostles to the use of the Church is at all times necessary That other of fore-telling things to come not so and therefore it is but temporary and for a time Christ a
Ghost 2. They do not make continuall intercession neither do they alwaies obtaine what they aske 3. These apply their benefits unto no man 4. They offer not themselves a sacrifice for the sins of others For all these things can be and are performed by Christ alone 4. What is Christs kingdome A King in generall A King is a person ordained by God to governe in a people and beare rule alone according to honest lawes and to have power to reward the good and punish the bad and to defend his subjects against their enemies having no superiour Governour above him The King of Kings Christ is a person immediately ordained of God to gather and rule by his word and Spirit his Church purchased by his bloud and to defend her Christ a King of Kings being subject unto him and serving him against all her enemies both corporall and spirituall and to reward her with eternall rewards but to cast her enemies into everlasting paines and torments His name is called the word of God Rev. 19.12 16. Christs kingdom And hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Wherefore Christs royall office is 1. To rule by his word and Spirit his Church gathered out of all Nations from the beginning of the world For that it may goe well with us under this King it is not enough if he outwardly teach us what he would have us his subjects to performe unlesse also by his Spirit he move our hearts and cause us to be obedient to his commandement 2. To defend and preserve this his Church in this life against all both inward and outward domesticall and forraine foes which also hee doth performe while not only by his powerfull hand he is ever present with us but furnisheth us also with those weapons wherewith our selves also may constantly and happily â—nter the combat against our most mighty foes and utterly vanquish and discomfit them This sacred harnesse and warlike furniture is described Eph. 6.13 3. To make his Church partaker of the blessings of his kingdome and to adorne her raised up from the dead with everlasting glory and blisse 4. To overcome and rule his enemies by his might and power and at length to thrust them down being fully overcome and conquered into eternall torments We are in this place to observe the difference of the Propheticall Priestly and Royall office both of them who were in the old testament and of Christ and of our selves In the old restament they were types or typicall Prophets Priests and Kings Christ is indeed the true Prophet King and Priest which they prefigured wee are Prophets Kings and Priests by participation as having Christs dignities communicated unto us Now then let us see what is our Propheticall Priestly and Royall office Quest 32. But why art thou called a Christian Ans Because through faith I am a member of Jesus Christ a Acts 11.26 and partaker his annointing b 1 Cor. 6.5 that both I may confesse his name c Act. 2.17 1 John 2.27 and present my self unto him a lively sacrifice of thankfulnesse d Mat. 10.32 Rom. 10.10 and also may in this life fight against sin and Sathan with a free and good conscience e Rom. 12.10 2 Pet. 2.5 9. Rev. 1.6 and 4 8 10. Rom. 6.12 13. Gal. 5.16 17. Ephes 6.11 1 Tim. 1.18 19. 1 Pet. 2.11 and afterward enjoy an everlasting kingdom with Christ over all creatures f Mat. 25.34 2 Tim. 2.12 The Explication IN this thirty second Question we are instructed concerning the inunction or annointing of the faithfull namely Of the communion of the faithfull or Christians with Christ whence they are called Christians or Annointed and what is the duty of Christians and what their comfort whereof this name doth advertise them Here then is discoursed the common place concerning the communion of Christ the head of the faithfull his members and of the functions of these his members Hereof foure things come to be considered 1. What is the annointing of Christians or whence Beleevers have the name of Christians or Annointed 2. What is the Propheticall function of Christians 3. What their Priesthood 4. What their Kingdome 1. What is the Annointing of Christians LUke testifieth Acts 11.26 Who is called a Christian that the name of Christians first began to be used in Antioch in the Apostles time when as before time they had bin termed by the names of Brethren and Disciples The name Christian is derived from Christ and in generall he is called a Christian who is a disciple of Christ and followeth his doctrine of life and who being inserted into Christ hath communion and fellowship with him There are two sorts of Christians some seeming or counterfeit and outward but not true that is hypocrites others seeming and true For not every seeming Christian that is who is in outward corversation a Christian is an hypocrite seeing it is required of us Mat. 5.16 Jame 2.18 Mac. 7.23 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Shew me thy faith by thy workes but every hypocrite is a seeming Christian to whom it shall one day be said I never knew you Seeming and false-hearted Christians They are called seeming but not true Christians who being baptised professe in word and life or ouâ—ward conversation the doctrine and faith of Christ and are in the company of nose which are called but are not partakers of Christs benefits being destitute of true faith and conversion Therefore they are not the true and lively members of the Church Mat. 20.16 7.22 Seeming and true-hearted Christians Many are called but few chosen Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven They are both seeming and true Christians who being received by baptisme into the Church acknowledge and professe Christs doctrine and being engrafted into Christ by a true faith are made partakers of all his benefits and being regenerated by the holy Ghost leade a life worthy of true Christians Furthermore of Hypocrites we are not her to speake but of those who are both without and within that is are truly Christians and annointed of Christ by the holy Ghost The question then is Why we are called Christians The causes hereof are two 1. Because by faith wee are made the members of Christ 2. Because by it we are made partakers of his annointing that is wee are called Christians for the communication made unto us of Christs person What it is to be Christs members office and dignity To be the members of Christ is nothing else than to be conjoyned and united to Christ by the same spirit dwelling both in him and us and by this spirit to be enriched with such righteousnesse and life as is in Christ to be conformed unto Christ and seeing
servant for a witnesse of the things which should be spoken after But Christ is as the Sonne over his owne house John 17.2 As thou hast given him power over all flesh that he should give eternall life to all them that thou hast given him Therefore it is Christ who from the beginning of the world did reveale the will of God unto men appoint and ordain a ministery collect governe and save his Church wherefore he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth John 6.39 it is not to be doubted of that he hath alwaies been subsisting This is the Fathers will that of all which he hath given me I should lose nothing Wherefore hee saveth his Church and therefore hath alwayes been because the Church hath alwaies been saved and preserved To the eight Classe are those places referred 8. Classe The Angell spoken of in the Old Testament was Christ the Sonne of God Chap. 3.1 in which both the name and property of Jehovah are attributed unto the Angell who appeared in the Old Testament unto the Fathers and was the leader of the people whom to have been the Sonne of God Christ both the Church hath alwayes confessed and the Scripture doth witnesse it The Prophet Malachy hath a notable testimony Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seek shall speedily come to his temple even the messenger of the Covenant whom yee desire This speaketh Christ himselfe by the Prophet which is also confirmed by this argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Major is manifest for not the Father but Christ was looked for and he followed John Baptist The Minor is proved out of the text it selfe Behold I send my messenger and hee shall prepare the way before mee Wherefore Christ was before he tooke flesh because he sent his messenger and was also before he tooke flesh very God For he calleth flesh his temple to which hee saith he will come Flesh called the temple of God But none hath a temple builded in worship of him but God Therefore it is blasphemous to say that Christ was not before he tooke flesh Neither doth that hinder because he speaketh in the third person The Lord will come to his people For he sufficiently sheweth who that Lord is namely not the Father but the Son I the Lord who sent John before me and who am the messenger of the Covenant And further it may be that the Prophet doth not continue in makeing Christ speak but representeth the Father himselfe speaking of sending the Son Vnto the Son he saith O God thy throne is for ever and ever Christ Jesus is the Apostle and High Priest Psal 45.6 Heb. 1.8 3.3 13.8 Two reasons proâ—ing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â— 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct
books reason thus Whole Christ is the naturall and onely begotten Sonne of God is the true and the same God of the same infinite power and majesty with the eternall Father conceived borne of the Virgin suffered was dead rose againe ascendeth into heaven sendeth the holy Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanity also is the naturall Sonne of God begotten of the substance of the Father from everlasting and consubstantiall with the Father and the same God with the Father who is Creatour of all If then the Ubiquitaries collection be lawfull also and sound this doubtlesse of the Swenkfieldians is lawfull also and sound but if the Swenkfieldians collection be corrupt and smelling of Eutyches heresie then that of the Ubiquitaries cannot be at all good and sound But indeed both collections are Eutychian and Sophisticall They are Eutychian because two natures which are made equall in properties essentiall or which get and have the same or equall essentiall properties are indeed made one nature and substance or are two substances of one nature both which opinions take clean away the nature of the humanity and trans-form it into the God-head but the latter doth further make two persons in Christ of the same nature They are also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect and before the incarnation subsisting in one nature onely or whether it be considered as it is incarnate and now subsisting in two natures yet still the transition and passing from the person to the nature is faulty and Sophisticall For neither is it necessary that what is truly in and attributed unto a person the same also should be really in all things concurring in that person and be affirmed of all The reason is because the parts or natures though united in the same person yet retaine their properties and operations unconfounded Wherefore that which is proper unto the God-head cannot agree unto the person in respect of the flesh also but only in respect of the God-head Whole man understandeth discourseth and hath motion of will yet he doth not this by his finger or body but by his mind only whole man is mortall and doth go eat and drink yet none but a mad-man or an Epicure will therefore say that the soule also is mortall or doth go eat or drink So not halfe but the whole person of Christ was before Abraham and from everlasting did create and doth preserve all things and took flesh But the flesh neither was from everlasting neither did create nor doth preserve all things nor took flesh but was created and being assumpted and taken is sustained of the Word and in it So whole Christ was wounded and dead yet not his God-head nor his soule This is well and learnedly declared and explicated by Damascene in these words Whole Christ is perfect God but not the whole of Christ that is not both natures are God For he is not God onely Lâ—â— 3. Cap. 7. but also man And Whole Christ is the perfect man but not the Whole of Christ is man For he is not man onely but God too For the Whole signifieth the nature Whole the person Wherefore if the Ubiquitaries will at all have the illation and enforcing of their conclusion on these premisses to be necessary the Major proposition must be expounded after this sort The person is God creatour omnipotent every where whole that is as concerning all that which it is or in which it doth subsist or which doth belong unto it But the Major taken in this sense is false and most absurd as was shewed a little before For the true sense thereof is this The person is every where whole that is without division or sundring of natures or subsisting undividably in two natures But the humanity is not that whole subsisting in two natures Not every thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanity and the God-head mutually united one to the other yet as it hath been said it is not hereof enforced that because the person is every where therfore the humanity should be in proper substance present every where For this is proper to the God-head neither is it really communicated to any creature or is in any Rep. The divinity is one person in al places but especially with the Church The divinity is but half Christ therefore only halfe Christ is present with the Church Answ 1. There is an ambiguity and doubtfulnesse in the words halfe Christ For if by halfe Christ they understand one nature which is united to the other in the same person the whole reason may be granted namely that not both but one nature onely of Christ though united to the other that is his God-head is present with us and all things in his proper substance in all places and at all times But they by halfe Christ understand craftily and sophistically the one nature separated from the other as if the God-head were made to be with us bare and naked and not incarnate But in this sense the Minor is false and the Ubiquitaries owne invention For the same Word by reason of the immensnesse and infinity of his essence is whole every where without his manhood yet so that he withall is and abideth whole in his manhood personally united thereunto Wherefore the Word neither is nor worketh any where not united to the flesh albeit the flesh because it hath not an infinite essence but retaineth it circumscribed in place is not made to be present substantially in all those places in which the Word incarnate or the Word man is 2. There is an ambiguity also and double signification in the word Presence For the presence whereby Christ is present with his Church is not of one kind Wherefore if the Major be understood of the presence of his substance in all places and of his being amongst us and all other things it is true For the substance or essence of the God-head onely and not of the man-hood too is immense and exceeding all measure alwaies existing and being the same and whole in all things But it is false if it be understood of the presence of his vertue or efficacy For according to this not onely whole Christ but also the whole of Christ is present with his Church onely that is not onely his divinity but his humanity also but so as the difference notwithstanding is kept of both natures and operations The humanity therefore of Christ is present with all the elect in what soever places they be dispersed through the whole world not by any presence substantiall of the flesh in the bread and within their bodies but 1. By the efficacie and perpetuall value of his merit For God the Father doth even now behold the sacrifice of his Sonne once accomplished on the Crosse
of all mankind to be laid upon him Hereof it was that he cried with a loud voyce My God my God why hast thou forsaken me as if he should say Why doest thou not drive and put away from me such torments Mat. 27.46 We see then what and how great things Christ hath suffered for us Quest But whereas the divine nature was united to the humane how could it be that the humane nature should be so broken and weakened that he should breake forth into such out cries especially seeing other Martyrs have been much more stout and courageous in their torments Why Christ was more weakened is his Passion than other Martyrs in theirs Ans The cause hereof was the diversity of the punishment which Christ indured from that which other Martyrs abide Saint Laurence lying on the grid-iron felt not Gods dreadfull wrath against his owne sins and the sins of mankind the whole punishment whereof was laid on the Sonne of God as Esay saith Christ was stricken and humbled for our iniquities Saint Laurence I say then felt not God angry and striking but reconciled and appeased with him gracious and favourable towards him neither sustained he as Christ sustained the horrours of death and hell but had great comfort in that he suffered for the confession of the Gospel and was assured of remission of his sins by and for the Son of God on whom God laid them as it is said Behold the Lamb of God which taketh away the sinnes of the world John 1.29 Hence is it that S. Laurence may seem to have bin more stout and courageous in his martyrdom than Christ in his Passion And hereof it was that the humane nature of Christ though united to the God-head did sweat bloud in the Garden brake into that out-cry My God my God why hast thou forsaken me Mat 27.46 not that there was any separation of the natures but because the humanity was for a time forsaken of the Divinity Lib. 3. adverl haetel Three differences betweene Christs Passion and mens sufferings in as much as the Word as Irenaeus speaketh was at quiet and assisted not nor delivered the afflicted man-hood untill a sufficient Passion was finished and fulfilled Christs Passion therefore differeth from the torments of other men 1. In the very forme for Christ felt the whole wrath of God both in his body and in his soule others not so 2. In the impulsive cause for Christ suffered not for his owne sins but for ours 3. In the end for Christs Passion is the ransome and onely propitiatory sacrifice for our sins the sufferings of other men are no ransome but either punishments or trials or witnessings of the truth Object 1. The order of Gods justice permitteth not that the innocent and righteous should suffer for the unrighteous For it is the point of justice to punish the guilty offendors But Christ was an innocent Therefore Christs Passion seemeth to overthrow Gods justice Ans The righteous may not suffer for the unrighteous unlesse these conditions concurre in his Passion 1. That of his own accord he offer himselfe to punishment 2. That he so voluntarily offer himselfe to punishment that he be able also to pay a sufficient ransome for the offendors whose punishment he undergoeth 3. That he be able to preserve himselfe from perishing therein and able to recover thence 4. That he effect in those for whom he satisfieth that they offend no more hereafter 5. That he be of the same nature which the offenders are for whom he satisfieth If such a satisfier be deputed Gods justice is no way impaired For thus both he that suffereth and they for whom he suffereth are saved Now Christ is such a satisfier For Christ both performed all the forenamed conditions and is not only a man of the same nature with us but we in a nigher degree of conjunction with him are his very members In regard whereof his punishment becometh our punishment and the Apostles every where teach that we all suffered and died in Christ For when the head is afflicted all the members suffer with it More of this argument shall be spoken hereafter in the Article of the remission of sinnes In a word these conditions must concurre to this that one should satisfie for another 1. This satisfaction must be sufficient 2. It must be voluntary 3. It must content him to whom it is due These all are found in Christs satisfaction Object 2. Betweene the satisfaction and the crime there must be some proportion But betweene one mans Passion and the sinnes of infinite numbers of men there is no proportion How then may the ransome of Christ alone answer for the sins of an infinite number of men Answ It may and that for these two causes 1. For the dignity of the person suffering because he is true God and a pure and unspotted man 2. For the grievousnesse of his punishment because he suffered that which we should have suffered for ever His passion therefore is equivalent to everlasting punishment yea it surpasseth it For that God should suffer is more then that all the creatures should perish everlastingly It was the strangest miracle that ever hapned that the Son of God should cry on the Crosse Mat. 27.46 My God my God why hast thou forsaken me Repl. God cannot die and suffer Christ suffered and died Therefore he is not God Answ God that is the person which is onely God cannot suffer or is impassible according to that whereby he is God But Christ is not onely God but man withall Or we may grant the whole reason For Christ was not God according to that wherein he suffered and died that is his humanity Repl. If Christ be not God according to that wherein he suffered then it is false which is said God hath purchased the Church with his owne bloud Answ This was spoken by a communicating of the properties but this was in the person not in the nature that is that person which is God and man purchased the Church by his bloud which he shed in his man-hood What the communicating of properties is The communicating of the properties is to attribute that to the whole person which is proper unto one nature and this is attributed in a concrete voyce not in an abstract because the concrete voyce signifieth the person in which are both natures and the property of that nature whereof something is affirmed But the abstract name signifieth the nature which is in the person but not the person And therefore it is that nothing hindereth why that which is proper to one nature may not be affirmed of the whole person so that property it selfe be in the person but contrariwise of the abstract name only the properties of that nature are affirmed unto which they properly belong As of the God-head which is the abstract name no property of the man-hood may be affirmed but only the properties of the God-head because
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
that he should magnifie him for ever which cannot be if there were no resurrection nor judgement All other proofs and arguments may be referred unto these 2. What is the last judgement IN every wordly judgement are the Accused the Accuser the Judge the Cause Examination and Hearing of the cause the Law according to which judgement is given the Sentence of absolution or condemnation and the Execution thereof according to the Law Worldly judgement then in generall is an inquisition or examination of a cause by an ordinary and lawfull Judge according to just lawes and a pronouncing of sentence and the execution thereof according to the just lawes Now it is easie to define this last judgment of God which he will execute by Christ This Judge hath no need of inquisition or examination of the cause or of witnesses and accusers seeing he himselfe will make the works of all manifest because he is himselfe the searcher of hearts Therefore there shall be only the Judge and the offenders on whom sentence shall be given and the law according to which sentence shall be given and executed The definition of it is this 1. The last judgement is a judgement which God shall exercise in the end of the world by Christ The definition of the last judgment who shall then visibly descend from heaven in a cloud in the glory and majesty of his Father and Angels by whom also then shall be raised from the dead all men which have died since the beginning of the world unto the end thereof but the rest who are then living shall be suddenly changed and all presented before the tribunall seat of Christ who shall give sentence on all and shall cast the wicked with the divels into everlasting torments but shall receive up the godly unto himselfe that they may with him and blessed Angels enjoy eternall happinesse and glory in heaven Acts 1.11 A more brief definition Hee shall so come as yee have seen him goe into heaven It may be defined more briefly on this wise The last judgement shall be a manifestation of the hearts and inward thoughts of all men and a declaration of all their actions and a separation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the law and Gospel the issue whereof shall be the perfect delivery of the Church and the finall abjection of wicked men and divels into everlasting punishment The confirmation of each part The parts of this definition we will now in few words confirme 1. The judgement shall be a manifestation of the just and unjust For the books shall be opened that the secrets of hearts may be laid open Rev. 20.12 2. There shall be a separation of the just and unjust For Christ shall place the sheep on his right hand but the goates on his left hand 3. This manifestation and separation shall be wrought of God by Christ Mat. 25.28 If of God then shall it be a most divine and just judgement If God be unrighteous how shall he judge the world It shall be made and wrought by Christ because Rom. 3.6 The Father hath committed all judgement to the Son John 5.22 Acts 17.13 God hath appointed to judge the world by a man 4. It shall be a pronouncing of sentence because the judge shall say to them on his right hand Come yee blessed of my Father To those on the left Goe yee cursed into everlasting fire Mat. 25.34.41 which is prepared for the Divell and his Angels 5. It shall be an everlasting execution And these shall goe into everlasting fire and the righteous into life eternall 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel that is they shall be pronounced and declared just or unjust before the tribunall seat of Christ For the absolution of the just shall be principally according to the Gospel but shall be confirmed by the law The condemnation of the unjust shall be principally by the law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their owne merit Sentence shall be given on the godly according to Christs merit applied unto them by faith a testimony and witnesse of which faith shall be their workes Therefore also shall the godly confesse that the retribution of rewards cometh not by their merit but by his grace they shall say When saw we thee hungring or thirsting By nature we are all subject unto the wrath of God but we shall be pronounced blessed of God Mat. 25.37 not in Adam but in the blessed seed even in Christ Therefore the sentence shall be given according to the Gospel Object Vnto every man shall be given according to his workes Therefore judgement shall be given to all Rom. 2.6 not according to the Gospel but according to the doctrine of the Law Ans In this sense shall be given also unto the elect according to their works not that their works are merits but in that they are the effects of faith Wherefore then unto the elect shall be given according to their workes that is they shall be judged according to the effects of faith and to be judged according to faith is to be judged according to the Gospel Two causes why Christ will in the last â—ay raâ—her judge us according to the effects of faith than according to faith Now Christ shall rather judge according to workes the effects of faith than according to faith 1. Because he will have it known to others why he so judgeth lest the ungodly and condemned persons might object that he giveth us eternall life unjustly He will prove by our works the fruits of our faith that our faith was sincere and true and that therefore we are such as to whom life is due according to the promise Wherefore he will shew them our works and will bring them forth as restimonies to refute them that we have in this life applied unto us Christs merit 2. That we may have comfort in this life that we shall hereafter according to our works stand at his right hand 3. Who shall be Judge CHrist shall be the Judge John 5.22 27. the same person which is the Mediatour For the Father hath committed all judgement unto the Sonne and hath given him power also to execute judgement Acts 10.42 and 17.31 The Father and the holy Ghost shall judge by consent and authority in that he is the Sonne of Man Hee hath committed all judgement unto the Sonne Hee is ordained of God a Judge of quick and dead Hee will judge the world in righteousnesse by that man whom hee hath appointed Neither yet are the Father and the holy Ghost removed from this judgement But Christ immediatly shall
this which ye now see and hear Wherefore the Son also giveth him but in this order that the Son sendeth him from the Father whence is gathered a strong argument for proof of Christs God-head for who giveth the Spirit of God and who hath any right or title unto him but God for the humane nature of Christ so far off is it that it should have this right and power to send the holy Ghost that contrarily it self was hallowed and sanctified by the holy Ghost What is meant by the giving of the holy Ghost Now we are to understand this giving of the holy Ghost by the Father and the Son as that both of them is effectuall and forcible by him and that the holy Ghost worketh on a precedency of the will of the Father and the Son For wee are to mark and observe the order of operation or working in the persons of the Divinity which is such in working as it is in subsisting the Fathers will goeth before the will of the Son followeth and the will of the holy Ghost followeth them both yet not in time but in order Why the holy Ghost is given The cause wherefore he giveth us the holy Ghost is none other but only of his free election through the merit and intercession of his Son Ephes 1.3 Which hath blessed us with all spirituall blessings in heavenly things in Christ as he hath chosen us in him before the foundation of the world John 14.16 I will pray the Father and he shall give you another Comforter The Son giveth us him or he is given by the Son because hee hath obtained for us by his merit that hee should be given unto us and he by his own intercession bestoweth him on us 6. Unto whom the holy Ghost is given To all who partake of any of his gâ—fts To all the Church How to the elect THe holy Ghost is said to be given unto them to whom he communicateth his gifts and who acknowledge him Wherefore the holy Ghost is given to divers parties according to diverse gifts He is given to the whole Church or assembly of those that are called that is both to the elect and to hypocrites but in a diverse manner to the one and the other To the elect he is given not only as concerning his common gifts but also as concerning his proper and saving graces that is not only as concerning the knowledge of Gods doctrine but also as concerning regeneration faith and conversion because besides that he kindleth in them the knowledge of Gods truth and will hee doth further also regenerate them and endow them with true faith and conversion Hee is therefore so given unto them that he worketh and effectuateth in them his gifts of their salvation and that themselves also may know and feel by those gifts imparted unto them the holy Ghost dwelling in them And further he is no otherwise given unto them then as themselves also be willing and desirous of him and then is augmented and increased in them if they persevere How to hypocrites John 14.17 But to hypocrites the holy Ghost is given only as touching the knowledge of doctrine and other his common and generall gifts The world cannot receive him because it seeth him not neither knoweth him Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the heathen differ from those which are bestowed on the Church for they who amongst the heathen excelled in the knowledge of tongues and good arts and things profitable had indeed the gifts of God but not the holy Ghost whom none are said to have but they whom he hath sanctified and who acknowledge him to be the author of the gifts received 7. When and how the holy Ghost is given and received The holy Ghost is given 1. Visibâ—y THe holy Ghost is then given when he imparteth or communicateth his gifts as hath been already proved And he is given either visibly when he bestoweth his gifts adjoyning outward signes and tokens or invisibly when he bestoweth his gifts without signes or tokens Hee was not alwayes given visibly but at certain times and for certain causes yet was he more plentifully powred on men in the time of the new Testament then before in the time of the old for so had Joel prophecied Joel 2.28 In the last dayes I will powr out of my Spirit So hee was given visibly unto the Apostles and others in the primitive Church Act. 2.3 10.44 There appeared unto them cloven tongues like fire and it sate upon each of them The holy Ghost fell on all them which heard the word I saw the holy Ghost come down from heaven c. And these and other like speeches are so to be expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth unto the signe by which signe the holy Ghost witnesseth his presence and efficacy So also John saw the holy Ghost descending on Christ in bodily shape like a dove Luke 3.22 Hee saw then the shape of a dove under which God shewed the presence of his Spirit Wherefore we must not think that there is any locall motion in God The sending of the holy Ghost is no locall motion but his presence and operation which hee sheweth and exerciseth in the Church For the holy Ghost is spread abroad every-where and filleth both heaven and earth in which respect hee is said to be given sent powred out when by his effectuall and forcible presence he doth create stir up and by little and little perfect his gifts in the members of the Church 2. Invisibly He alwayes was and is given unto the Church invisibly from the beginning unto the end of the world for hee spake by the prophets and hee which hath not the Spirit of Christ is none of his Rom. 8.9 yea without the holy Ghost there never had been 3. By means of hearing the word and receiving the sacraments never should be any Church Hee is given after an ordinary way by the ministery of the word and by the use of the Sacraments and 1. In manifesting himselfe unto us through the studying and meditation of the doctrine of the Gospel for when he is known of us he will communicate himself unto us and when hee sheweth himself to be known of us hee doth also renew and reform our hearts So did hee work in the elect by Peters sermon in the day of Pentecost Acts 2.37 10.44 Likewise he wrought in Cornelius and the rest there present by the same Peter speaking But yet notwithstanding hee doth so work by the word and sacraments as that hee is not tied to those means 4. Freely to that hee is not tâ—ed to â—hem for hee converted Paul in his journey and hee furnished John Baptist with his gifts in his wombe Now when wee say hee is given by
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
is unknown unto us in generall as That some are elect and some reprobate but not in speciall Every man ought to be assured of his owne election in speciall Whether this or that man be But of our owne election every of us not only may but also ought to be in speciall certain and assured And verily thereof we shall be certain by the effects thereof namely by conversion that is by true faith and repentance For that we may beleeve and know that we are certainly chosen to eternall life we are bound to beleeve in Christ and to beleeve also eternall life But this we cannot beleeve except we have true faith and repentance And as every one ought to have both those so every one ought certainly to hold that hee is of the number of the elect otherwise they shall accuse God of lying We rejoice under the hope of the glory of God Christ is our intercessour working our everlasting salvation Rom. 5.2 I beleeve everlasting life that is not spirituall life onely but everlasting also which being here begun I carry hence with me everlasting life Neither only in speciall doth every one know his own election by faith and conversion but it is in generall also known that some are elect And in generall thou oughtest not only to hope The election of others is to be beleeved in generall but also certainly to beleeve that there are other besides thee elected For thou art bound to beleeve the article of the Church that it hath been at all times and now is but thou alone by thy selfe art not the Church and therefore thou must not say with Elias I am left alone But to discern of particulars and of every single man 1 King 19.14 is not thine to doe Thou art notwithstanding well to hope of the election of others even as concerning every particular man In generall is the whole election of all known in speciall there is a diverse consideration of himselfe and of others Of reprobation no man ought to judge or determine any thing certainly either as touching his own No certainty of reprobation either concerning our selves or others or as touching others reprobation before the end of his life for he that is not yet converted may hereafter be converted before hee die No man therefore ought to judge of others that they are reprobates but to hope well of them and of himself every man ought certainly to beleeve that he is an elect for we have a generall commandement that all beleeve the Gospel and repent 7. Whether the elect be alwayes members of the Church and the reprobate never THe elect are not alwayes members of the Church The elect are then first members of the Church when they are regenerated Rom. 8.9 1 Cor. 6.11 Col. 1.13 but then first when they are converted and regenerated by the holy Ghost for it is said If any man hath not the Spirit of Christ the same is not his Likewise the Church is called holy But then first are the elect holy when they are converted for Saint Paul expresly saith And such were some of you but yee are washed Hee hath translated us into the kingdome of his dear Son Now some are born live and die in the Church others are not born in it but are called either soone or late unto the visible Church some both to the visible and invisible Church as the theefe on the Crosse as also those of the Gentiles of whom Christ spake I have other sheep which I must bring Also John 10.16 Acts 18.10 I have much people in this City namely through mine election Some either are borne in the visible Church or come unto it who neverthelesse are not members of the invisible and who sometimes depart from the visible Such are the reprobate who are not alwayes estranged from the Church but are sometimes made members of the visible Church though at length they depart from it They went out from us 1 John 2.19 Acts 20.29 Grievous Wolves shall enter in among you Object All that beleeve are alwayes members of the Church but all the Elect doe beleeve because these terms are mutually affirmed one of another To be saved elected To beleeve For all beleevers are elected and to be saved And all who are to be saved and are elected doe beleeve Therefore all the elect are alwaies members of the Church Ans These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleevers and all that are to be saved are elected and that alwayes and at all times but all that are elected are both beleevers and to be saved but yet not alwayes The elect are to be saved alwayes but are not both beleevers and to be saved alwayes For at one time they may be said that they are to be saved and at another that they are all beleevers at another that they are saved Thus farre then are these termes mutually affirmed each of other as that all the elect doe beleeve or shall beleeve before the end of their life For now is the time of grace then shall be the time of judgement Object 2. Christ notwithstanding calleth those which are not as yet converted of the Gentiles his sheep I have saith he other sheep which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheep seeme to be of the generall flock Ans They were then sheep according to the providence and counsell of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In summe The elect are not alwayes members of the Church but yet it is required of necessity that in this life they be brought unto the Church though it be sometimes even at the very point of death This is it which is said that all the elect must in this life begin eternal life The reprobate are indeed sometimes members of the Church neither are they alwayes estranged from it but their coming is no true coming to the holy Church neither are they ever members of the invisible Church that is of the Church and company of Saints For from this they are ever aliens 8. Whether the Elect may fall from the Church and the Reprobate abide alwayes in the Church The Elect cannot fall wholly and finally from the Church THis question is declared and laid open by those things which are spoken of the unchangeablenesse of Election and of the perseverance of the Saints and godly The Elect when they are once indeed come unto the Church of the Saints they may sometimes fall from it but wholly and finally forsake it they never can Not wholly because they never so defect or fall that they can become enemies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance They went out from us
but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ◠4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our
shall be covered with this my skin And the Apostle saith Every man shall receive in his body according to that he hath done This mortality must put on immortality If then the bodies which have finned shall receive accordingly not other bodies but the same shall rise Therefore in the African Churches it was said I beleeve the resurrection of this flesh Cyprian in expos Symb. And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen This is the resurrection saith Ambrose as is intimated by the sounding of the very word that that which fell may rise that which was dead may revive Wherefore seeing our bodies shall rise no other bodies shall rise or be quickned then those which have fallen and are dead or no other then those which doe fall and die The justice also of God enforceth as much De side resurrect cap. 19. For this saith Ambrose is the order and course of justice that because the actions of the body and soule are common to both the body executing that which the soule decreed both of them should likewise come unto judgement both of them be either delivered up to perpetuall punishment 2. Thes 1.6 Cyprian in expos Symb. or reserved to eternall glory For the justice of God requireth that the flesh of the Saints which have fought in the field should also be crowned and the flesh of the wicked which have blasphemed against God should be tormented Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled that forth-with the flesh with her owne soule may according to the actions of this present life either be gloriously crowned as chaste or as unchaste be extreamly afflicted Lastly as Christ rose againe in the same flesh wherein he died so shall we rise with that very flesh we now are clothed withall 1 Cor. 15.50 Object Flesh and bloud cannot inherit the kingdome of God These our bodies are flesh and bloud Therefore they cannot possesse the kingdome of God and by consequent not these but other bodies shall rise in the last day Answ 1. Flesh and bloud in this saying of the Apostle which maketh the Major proposition signifie some evill adherent quality of the substance or the substance in respect of that quality But in the Minor they signifie the very substance of our bodies How flesh and bloud 〈◊〉 denied the heavenly inheritance whereof the Anabaptists falsely understand their conclusion 2. Here is a fallacy of Accident For the reason proceedeth from corrupted substance to meere substance thus Flesh and bloud being mortall and corruptible as now it is shall not possesse the kingdome of God they fore simply no flesh or bloud shall enjoy the kingdome of God Which kind of reasoning is altogether inconsequent So then flesh that is sinfull and corruptible shall not possesse the kingdome of God but our flesh shall enter in being glorious and immortall and being then no more able to sinne neither shall it be corruptible The Apostle of purpose layeth this downe in the same chapter It is sowed a naturall body and is raised a spirituall body Repl. 1 Cor. 15.44 Our bodies shall rise spirituall bodies Therefore then our bodies shall not have the properties of our flesh Answ The Apostle calleth that a spirituall body not which is changed into a spirit in all properties In what sense our boâ—â—es shall be spirituall but which is guided by the spirit of God which is immortall and free from all miseries adorned with heavenly lightnesse glory might and holinesse As likewise on the other side he termeth that a naturall body not which is turned into the soule or is like unto the soule in all properties but which in this mortality is swayed quickned and governed by the soule That this is the meaning of the Apostles words is apparent by these reasons Verse 53. 1. Because he saith It shall rise a spirituall body but a spirit is no body 2. Himself addeth This corruptible body must put on incorruption 3. If any body after the resurrection should be so spiritual as not retaining at all any bodily properties then surely Christs body should have been so but now he saith to the Apostles Handle me and see Luke 24.39 for a spirit hath not flesh and bones as yee see me have Therefore much more shall our spirituall bodies have flesh and bones Thus Augustine interpreteth Apostles meaning Cons. Adimanw cap. 12. Whereas the Apostle saith that in the resurrection the body shall be spirituall we may not therefore thinke that it shall be a spirit and no body but he calleth that a spirituall body which without any corruption or death is altogether subject to the spirit For when he calleth the body which we now have a naturall body we may not imagine hereon that it is a soule and no body Therefore as the body is now called naturall because it is subject to the soule and cannot be called spirituall because it is not yet fully subject to the soule as long as it may be corrupted so then it shall be called spirituall when by no corruption it can resist the spirit and eternity 6. How the Resurrection shall be The dead shall be raised THe dead shall be raised with a shout and with the voice of the Archangel At the resurrection and with the trumpet of God and shall be presented before the high and most just Judge Jesus Christ The resurrection shall be in glorious manner and openly not fearfully not in secret and shall be far other then that which was wrought in some men at the resurrection of Christ For it shall be done all Angels men and divels beholding it yea with the exceeding joy of all the godly and with the exceeding feare and trembling of the wicked The living shall be changed They who then shall remaine alive shall be in a moment of time changed and be made of mortall immortall Read cap. 15. of the former to the Corinthians and cap. 4. of the former to the Thessalonians 7. When the Resurrection shall be THe resurrection shall be in the end of the world in the last day John 6.40 John 11.24 Mat. 24.35 I will raise him up at the last day This Martha confessed I know that Lazarus my brother shall rise againe in the resurrection of the last day But of that day knoweth no man no not the Angels of heaven but God only This question is to be held and proposed of us that our faith be not troubled while we are forced to expect and tarry or that we may not imagine to our selves any certain time when we think those things will happen and so begin to doubt and think our selves to be deluded when those things fall not so out nor come to passe at the time appointed by us This question maketh for the increase of hope
the sacrifices and rites were increased which endured unto Christ who instituted Baptisme and the Supper 2. Sacraments therefore are the signes of the eternal Covenant between God and the faithfull that is they are rites commanded and prescribed to the Church and added unto the promise of grace whereby as by visible and certain testimonies God might signifie and testifie that he communicateth and imparteth Christ and his benefits to all those that use and receive those tokens and Symbols with a true faith according to the promise of the Gospel hereby also he might confirm in them a full perswasion and trust of his promise and that the Church also of the other side might by the participation of these Symbols and tokens professe publikely their faith and thankfulnesse towards God and bind them selves unto it preserve and propagate the memory of Christs benefits be discerned from all other Sects and obliged and stirred up to a mutuall dilection and love under one head Christ Jesus 3. Rites and ceremonies which are not commanded of God or are not instituted to this end as to be signes and tokens of the promise of grace are not signes and tokens of the Church for a signe can confirme nothing but by his consent and promise from whom the thing promised and signified is expected and looked for No creature therefore can institute any signes or pledges of Gods will 4. Two things are to be considered in all Sacraments the visible terrene and corporall signes which are the rites and ceremonies and the visible and corporall signes which God exhibiteth unto us by his Ministers and we receive corporally that is by the parts and senses of our body and the things signified invisible celestiall and spirituall that is Christ himselfe and all his benefits which are communicated unto us of God by faith spiritually that is through the vertue and working of the holy Ghost 5. The mutation and change of the signes is not naturall but respective and in relation neither is wrought as touching their nature or substance which remaineth still the same but as touching their use whereby they are resemblances of other things 6. The conjunction also or union of the signes and the things signified is not naturall or locall but respective by the ordinance and appointment of God whereby things invisible and spirituall are represented by visible and corporall things as it were by visible words and exhibited and received together with the signes in their right use and administration 7. The names and properties of the things signified are attributed to the signes and contrary the names and properties of the signes unto the things in respect of the similitude or of the signification of the things by the signes and in respect of the joynt-exhibiting and receiving of the things with the signes in the right use 8. The right use of the Sacraments is then when as the faithfull keep those rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in rites persons and ends the violating whereof breedeth an abuse 9. In this use the things signified are alwayes received together with the signes Therefore the signes are not empty or void and without the things although the things are received after one manner and the signes after another 10. Without the use instituted by God neither are the ceremonies any Sacrament neither are the benefits of God which are signified by them received together with the signes 11. The signes are received of the godly to salvation of the wicked to condemnation But the things signified only the godly can receive for their salvation 12. In the Elect notwithstanding after they are converted the fruit also of the Sacrament unworthily received doth at length follow And in them also that unworthinesse which by reason of these defects concurreth in their receiving albeit they are sometimes chastised for the same yet neverthelesse it is pardoned them so that that unworthinesse doth not hurt or impaire their salvation 13. Some Sacraments are to be received but once in our life others more often Some are to be given to those of understanding only others to infants also Even as they were instituted by God either in once making his Covenant with all the Elect and those which were to be received into his Church as Circumcision and Baptisme or after sundry fals and combates of temptations for the renewing of his Covenant and for the fostering and preserving of the unity and assemblies of his Church as the Arke the Passeover and other Sacrifices and so likewise the Lords Supper 14. Those things agree in common to Sacraments of both the old and new Covenant which have been spoken of in the definition But their differences are these that the old shew Christ who was after to be exhibited with his benefits The rites of the old were diverse from ours and moe in number as Circumcision Sacrifices Oblations the Passeover the Sabbath worshipping at the Arke Christians have others and those only two Baptisme and the Supper The old were darker the new are cleerer and more manifest The old were proper and peculiar to Abrahams posterity and their servants the new are commanded to the whole Church which is to be gathered both of Jewes and Gentiles 15. The Sacraments and the preaching of the Gospel agree in this that they are the work of God which he exerciseth towards his Church by his Ministers who teach promise and offer unto us the same Communion of Christ and all his benefits and also they agree in this that they are the externall instruments of the holy Ghost by which he moveth our hearts to beleeve and so by the coming and means of faith maketh us partakers of Christ and his benefis Neither yet is the working and operation of the holy Ghost to be tied here neither doe these profir but rather hurt them who apply not unto themselves by faith that which the word and rites signifie 16. The Sacraments differ from the word because the word doth by speech and they by gestures and motions signifie the will of God towards us By the word faith is both begun and confirmed By these it is confirmed only in the Lords Supper The word also teacheth and confirmeth without the Sacraments but the Sacraments doe not without the word Without the knowledge of the word they who are growne to understanding are not saved but men may both be regenerated and saved without the use of the Sacraments if they be not omitted through contempt The word is preached also to the unbeleevers and wicked men unto the Sacraments the Church must onely admit them whom God willeth us to account for members of the Church 17. Sacraments and Sacrifices agree in this that they are works commanded of God to be done in faith A Sacrament differeth from a Sacrifice in that God by Sacraments signifieth and testifieth unto us his benefits which he performeth for us By Sacrifices we yeeld and
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ in that ye are buried with him through Baptism in whom ye are also raised up together Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
and his Apostles using the keyes of the kingdome of heaven ought to drive them from the Supper till they shall repent and change their manners The Explication Who are to be admitted to the Supper THey are to be admitted of the Church to the Lords Supper 1. Who are of a fit age to prove themselves and to re-call to minde and meditate on the Lords death according to that commandement Do this in remembrance of me Let a man examine himself and so let him eat of this bread Shew forth the Lords death till he come Luke 22.19 1 Cor. 11 2â— 28. Therefore the infants of the Church though they be reckoned among the faithfull yet they are exempted from the use of the Sacrament 2. Who are baptised and by baptisme made members of the Church For in the Supper the covenant plighted with God in baptism is renewed Therefore in old time none might eat of the Passeover except hee were first circumcised So that Turks Jewes and other aliants from the Church are to be debarred of the Supper 3. Who in words and deeds professe true repentance and faith or they who expresse and shew a profession of faith and repentance in the actions of their life whether they doe this truly and sincerely or of secret and hidden hypocrisie For of things concealed the Church judgeth not Therefore it admitteth all whom it may judge to be Christs members that is whom it heareth and seeth professing faith and repentance in publick confession and outward actions whether they be truly godly or hypocrites not yet unmasked But they are not to be admitted whosoever simply do avouch that they beleeve all things and yet live wickedly for hee that saith he beleeveth and hath not works is a liar and denieth in deed that which he affirmeth in words according to that of the Apostle Tâ—â— 1. â—6 They professe that they know God but by their works they deny him and are abominable and disobedient and to every good work reprobate So S. James sheweth James 2.20 Why they onely who professe faith and repentance are to be admitted to the Supper That faith which is without works is dead The reasons why they are to be admitted onely who both by their profession and life professe faith and repentance are these Profaning of Gods covenant What it is to profane Gods covenant Gods covenant two wayes profaned Because the Church should profane Gods covenant if it should admit unbeleevers and men impenitent For he that doth a thing and he that consenteth unto it are both obnoxious to the same law To profane the Covenant of God is to commend and acknowledge them for the confederates or friends and fellows of God who are Gods enemies and so to make God such a one as hath entered a covenant and is in league with hypocrites and wicked men Now the covenant of God is two wayes profaned namely as well by communicating and imparting the signe of the covenant to them unto whom God promiseth nothing as by receiving and using the signes without faith and repentance For not only they profane the covenant who being as yet impenitent take the signes of the covenant unto them but they also who wittingly and willingly give the signes unto those whom God hath shut from his covenant They make therefore God a fellow and friend of the wicked and the sons of the divell they make the sons of God whosoever reach the signes to the wicked Fear of Gods wâ—ath They are not to be admitted to the Supper who professe not faith and repentance both in life and confession because If such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed Now that by this means the wrath of God is stirred up against the Church 1 Cor. 11.31 the Apostle sufficiently witnesseth saying For this cause many are weak and sick among you and many sleep For if we would judge our selves we should not be judged God therefore is angry with the consenters or winkers at the profanation of the Sacrament and so punisheth them because he punisheth the wicked whom they consenting thereto admitted for by both the Supper of the Lord is alike profaned Christs commandement Christ hath commanded that the wicked be not admitted And if any deny that any such commandement is extant yet the substance and tenour of the commandement shall be easily proved For Christ instituted his Supper for his disciples and to them alone he said Iuke 22.15 17 19 20. I have earnestly desired to eat this passeover with you Take this and part it among you This is my body which is given for you This cup is the new Testament in my bloud which is shed for you Wherefore the Supper was instituted for Christs disciples only all others for whom Christ died not are excluded To these three reasons we may here adde a fourth 4. This is an evident demonstration They who deny the faith are not to be accounted for members no not of the visible Church But all that refuse to repent deny the faith according to that saying of the Apostle They professe that they know God but by works they deny him Tit. 1.16 and are abominable and disobedient and to every good work reprobate Therefore they who refuse to repent are not to be reckoned members no not of the visible Church and therefore are not to be admitted to the Sacraments of the Church but to be secluded as aliants from them untill they repent and change their evill manners But yet for all this those hypocrites are to be admitted together with the godly unto the Supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approach thither but true beleevers for these only excepted all others yea even those hypocrites which are not as yet manifested eat and drink unto themselves damnation and profane the Lords sacred Supper Object The Church profaneth the covenant if it admit the impenitent Answ To the Antecedent we answer that the Church sinneth not in admitting hypocrites to wit as yet concealed and not unmasked to the view of the world seeing the Church is forced to acknowledge them for sincere members who confesse with their mouthes and counterfeit repentance It should sin indeed if wittingly and willingly it admitted open and professed hypocrites which in word or deed deny faith and repentance Rep. But many impenitent persons intrude themselves and profane the covenant especially where excommunication a part of Church discipline flourisheth not and these the Church admitteth without sin Therefore it offendeth not in admitting others which deny repentance Ans The Church herein sinneth not not because it is no sin to admit the unrepentant but because it admitteth them without knowledge that they are such But the impenitent persons themselves who presse unto this table profane the
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
for the converted and unconverted or such as were yet to be converted much more shall this likewise be spoken of his visible Word namely of the Sacraments which were ordained and instituted for the converted only 14. Open Infidels wicked ones and blasphemers ought not to be baptised For they ought not to be baptised who beleeve not with their whole heart Wherefore Philip saith to the Eunuch If thou beleevest with all thine heart thou mayest be baptised Acts 8.37 Mat. 3. â— So John also baptised none but such as confessed their sins Now if blasphemers and unbeleevers are not to be baptised it followeth that they are to be shut out of the Church and not to be admitted to the receiving of the Sacraments They who ought not to be baptised neither ought they to be admitted unto the Supper for there is one and the same reason in both 15. They who are not as yet baptised are not to be admitted unto the Supper but to them who forsake their Baptisme Baptisme is no Baptisme according to that of the Apostle If thou be a transgressor of the law thy circumcision is made uncircumcision Rom. 1.25 that is if thou persevere in thy transgression without repentance Therefore they who forsake their Baptisme are not to be admitted unto the Supper Obj. Then they who forsake their baptisme are also to be baptised after their receiving into the Church Ans Their receiving into the Church by baptisme is firme and in force to them that repent without any iteration of the signe But seeing baptisme is an entrance into the Church they who forsake it are not in the Church and therefore as long as they continue such they are not to be admitted either into the Church or unto the Supper 16. Vnto whom the promise of grace doth not belong unto them the signe of grace ought not to be extended otherwise the Church should deale corruptly admitting them whom God excludeth and should be diverse and disagreeing from her selfe for she should absolve them by the visible word whom she condemned by the audible word Wherefore the wicked and blasphemous whom God hath rejected and deprived of his grace are not to be admitted unto the Sacraments which are the signes of Gods grace 17. The institution of the Sacraments or the condition which must be observed in coming to the Sacraments requireth faith and repentance Therefore they who shew not repentance ought not to be admitted This argument followeth by a counter-position They which have repentance and faith are to be admitted Therefore they which have not repentance and faith are not to be admitted 3. To whom the power of the Keyes is committed against whom and in what order to be used UNto whom the declaration and denouncing of Gods Word is committed to them also is committed the power of the Keyes The denouncing and publishing the anger and favour of God which is performed in the preaching of the Gospel is committed unto the Ministers For the preaching of the Gospel is committed to them alone But that denouncing which is exercised in Church discipline belongeth to the whole Church For unto the whole Church doth discipline and spirituall jurisdiction belong Now the denouncing and declaration which is used in the ministery of Gods word is done after another manner than in the Church discipline In the ministery of the word the anger of God the word going before is by every Pastour alone or Minister of the word privately denounced against all ungodly unbeleeving and unrepenting persons namely that they are exiled from the Kingdome of Christ as long as they repent not neither live according to the prescript rule of the Gospel And againe if they repent the grace and favour of God and remission of sinnes is by the same Pastours and Ministers signified and declared out of the Word of God unto them How the Ministers of the word doe absolve and condemne Object Then have men power to condemne Ans They have ministeriall power that is the charge and function of denouncing unto men according to Gods Word that God remitteth or not remitteth their sins And this is done two waies First and in generall when in the preaching of the Gospel they declare That all beleevers are saved and that all unbeleevers are condemned Secondly when as they exercise this function of declaring Gods will privately unto particular men and towards every one in severall and when remission of sins is promised to some certain person repenting and when likewise the anger and displeasure of God is denounced against any one person not repenting as long as he continueth in that minde So Peter said to Simon Magus Acts 8.23 Thou hast neither part nor fellowship in this businesse The same is to be said in particular to every one as often as need requireth neither must we do it at our own pleasure but according to the word of God And this is the power of the Keyes granted unto the Pastours and annexed unto the Ministery of the word But to execute this sentence declared belongeth to God alone In Ecclesiasticall jurisdiction or Church-judgement the denouncing of the favour and wrath of God is not done by any privately but by the whole Church or in the name of the whole Church by such as are deputed thereunto by the common consent of all And this denouncing is used for some certain causes and towards some certain persons having also companying it a debarring and excluding from the use of the Sacraments when need requireth The persons who are to be excommunicated Now Who are to be excommunicated is known sufficiently by that which hath been said before namely such as either deny some Article of faith or shew that they will not repent or submit not themselves to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse All such are not to be admitted into the Church or if they have been admitted into the Church in baptisme yet wee must not goe forward in offering them the Lords Supper The order how they are to be excommunicated That Order is to be observed in executing the office of the Keyes which Christ himselfe Matth. 18. hath set downe When a man hath committed some private trespasse he must first be courteously admonished by one according to the commandement of Christ Mat. 18.15 If thy brother trespasse against thee goe and tell him his fault between him and thee alone if hee heare thee thou hast wonne thy brother Moreover if being admonished by one he doth not yet repent he must be againe privately admonished by thee taking one or two with thee And such admonitions must be done according to Gods word and with signification of good will towards the offender and that not but for causes just weighty and necessary And if neither so admonished by one or two hee repent hee is to be corrected by the whole Church Which also Christ
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
the Ministers with the Seniory should have and should exercise a power of convicting reproving excommunicating and executing any other point of Ecclesiasticall discipline on any offenders whatsoever even on Princes themselves 1. WHere the Word and Sacraments are rightly to be administred there must the authority of discipline be established But in the Primitive Church and at this day in well ordered Churches the authority of discipline is not established Therefore the Word and Sacraments are not rightly there administred But absurd were it so to say Therefore abjurd also to impose a necessity of discipline on the Church Ans These words To be rightly administred are doubtfull and have a diverse meaning 1. To administer rightly signifieth so to administer as that the administration wholly agree with the prescript of the Lord. 2. It signifieth To administer not according to the right perfect and exact observing of it but so that the administration be pleasing to God and profitable for the salvation of the Church In this whole world the Sacraments are not rightly administred according to the former signification but according to the later signification they are For albeit some blemishes by reason of the Churches weaknesse and imbecillity cannot be corrected and amended on a sudden yet the administration may please God and profit the Church albeit we are neverthelesse to acknowledge and bewail the defects for Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse Except these things be granted there will be no pure Church in the world We may seem now to have sufficiently assoyled this objection but yet further also we deny the Minor For the authority of discipline was and continued in the Primitive Church and shall also continue in an ill ordered Church but with great abuse as amongst the Papists Repl. In our Churches and in the Helvetian Churches excommunication is not in force Therefore the Minor of the former objection is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neverthelesse infringed because in those Churches the Word and the Sacraments are rightly administred according to the other signification whereof we spake before Here Ursine alledged a saying out of Chrysostome Chrysostome saith If any wicked person come unto the Lords Table give not unto him the Lords Sacrament the body and bloud of the Lord if he will not beleeve signifie it unto me I will rather lose my life then I will admit him Excommunication therefore was in force and was exercised in the Church many hundred yeers after Christ Object 2. That doctrine which hath neither Gods word nor approved examples Mat. 18.17 is not to be thrust upon the Church But this doctrine hath neither of these 1 Cor. 5.5 1 Tim. 1 20. Therefore it is not to be thrust upon the Church Ans It hath the word for it If he refuse to hear the Church let him be unto thee as an heathen man It hath approved examples Let such a one be delivered unto Sathan And Whom I have delivered unto Sathan Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication REpl No mention is made of the Seniory or of Excommunication in the place Mat. 18. Therefore this Scripture proveth nothing Ans I deny the Antecedent For although there be not the formall words yet the thing it self is contained in them For the Seniory is intimated in these words Tell it to the Church and Excommunication in these Let him be unto thee as an heathen or publican Rep. 2. The Church is not the Seniory That by the name of the Church is meant the Seniorie But Christ commandeth that signification be given to the Church and that admonition be given by the Church therefore not by the Seniory Ans I deny the Major albeit the whole reason notwithstanding may be granted namely that Christ understandeth not the Seniory but taketh properly the name of the Church both of the Jewish before Christ and of the Christian after Christ But there must be notwithstanding some order of the jurisdiction of the Church some must be appointed and ordained by the Church to oversee and direct mens actions else will there be a confusion of all things We cannot observe that which Christ saith without defining of circumstances Therefore by the Church is comprehended the Seniory and by consequent it is understood of a Councell or assembly of Governours Repl. 3. It is true indeed that signification cannot be given to the whole Church but to the Councell or assembly of Governours which yet is civill so that the meaning is Tell the Church that is the Senate of the City Ans Now then they confesse that it cannot be signified to the whole Church but to some Councell or assembly of Governours which yet must be civill not ecclesiasticall The question then is whether Christs words are to be understood of a civill Councell and assembly They prove therefore that this Councel is civill thus That Councell which punisheth with corporall punishment is civill The Councell which gave Paul power to put Christians to death punisheth with corporall punishment Therefore it was civill Ans That Councell which punisheth so according to right is civill but they who gave that power to Paul did it wrongfully because they had not that right and authority but usurped it Which also is to be thought of their putting Stephen to death because it was done tumultuously and further the Priests themselves were consenting to it but unjustly Rep. 4. S. Austin saith John 18.31 Tract 114. in Joh. that the Jewes did lie when they said It is not lawfull for us to put any man to death Ans The words of Austin are these Did they not put him to death whom they yeelded up to be put to death But we must understand that they meant they might not put any to death because of the solemnity of the day which they began now to celebrate Ye false Israelites are ye so hard hearted Have ye so lost all sense through your over-much malice that you think your selves undefiled from the bloud of the innocent because ye delivered him to another to be slain Therefore Austin saith not that they lied but only saith that they did that neverthelesse which they said was not lawfull for them to doe Rep. 5. S. Chrysostome also saith In Mat. Hom. 83. It is not lawfull for us that is because of the feast approaching Ans This is not true with the good leave of S. Chrysostome be it spoken because it is witnessed by their stories that their civill jurisdiction and lawes were taken from them by Herod the Great Lib. 4. Antiq. c. 8. and Josephus writeth that the whole Councell was put to death by him and Hyrcanus one Sameas only excepted Therefore the Jews in effect say this unto Pilate Thou hast the power of the sword it is not lawfull for us to put any man to
death which thing Pilate also himself confirmeth saying Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to loose thee Repl. 6. It is said in the Gospel Take ye him and judge him after your own law Ans He meaneth the law of Moses as if he should say If he be a blasphemer stone him to death you have my good leave and warrant Repl. 7. Josephus saith That their lawes were granted unto them by Claudius Ans Then before-time they had them not Moreover Claudius is said in this sense to have granted them their lawes because hee permitted them to observe their own lawes and rites in religion Joseph lib. 19. Antiq. cap. 5. I will saith Claudius the Emperour that their lawes be no longer infringed through my predecessour Caius his folly but by the publication of this my Edict that other of Caius be repealed and they have free liberty to persist in the ancient religion of their Fathers Repl. 8. Their Councell was taken away by Herod the Great Therefore before time they had civill jurisdiction and at that time when Christ commanded to signifie it unto the Councell they had none but the civill Wherefore by consequent it was to be signified to the civill Senate for that there was no councell but the Civill For in all there were three councels or assemblies 1. Of the whole kingdome as the high courts of Parliament in England 2. A lesse councell which was the Senate of the city of Jerusalem and that was civill and ecclesiasticall 3. The Triumviri All these were civill The Councell then was civill Christ sendeth to the councell Therefore to the civill Senate Ans 1. By retortion If the Jews lost their civill Jurisdiction under Herod the Great then they had it not in Christs time for it is cleere that Herod the Great died before Christ began to teach Ans 2. The councell was civill but not only civill for it had also Ecclesiasticall power because it handled and decided matters of religion It consisted of Pharisees and Scribes of Divines and Lawyers For they had morall and judiciall lawes The lesse Councell therefore whereof Christ speaketh was not meerely Civill but Ecclesiasticall also Now then the question is Whether Christ commanded to tell the Councell as it is Civill or as it is Ecclesiasticall That he will have it signified unto the Councell as it is Ecclesiasticall we prove out of the text 1. Because we are commanded to account the excommunicated person for an heathen and publican that is for an alien from Christs Kingdome Now to pronounce a man to be a Publican and an alien from Christs kingdome belongeth unto the Ecclesiasticall Magistrate not unto the Civill because a publican and an heathen may be a member of the City but not of the Church of Christ 2. Christ addeth Verily verily I say unto you whatsoever ye bind on earth shall be bound in heaven Here Christ meeteth with an objection For the excommunicated person may object what doth this touch me Although the Church account me for an Infidell for a Heathen man and publican I wil notwithstanding in the mean season ear and drink Christ answereth therefore that this judgement shall not be frustrate or of no effect for I my selfe will be the executor of it Before he said I will give thee the keyes of the Kingdome of heaven Chap. 16. but there he speaketh of the common and generall authority of the Ministery here he speaketh namely and particularly of the Ministers authority in this case To bind loose therefore is not belonging unto the Civill Magistrate but unto the Church Thus farre concerning the first member That in the name of the Church mention is made of the Seniory Now as touching the other member that there is mention of Excommunication in those words Let him be unto thee as an heathen or publican The excommunication is contained in the place of Scripture before alledged Repl. 1. To be accounted for an Heathen man and To be excommunicated are not all one Therefore the word Excommunication is not contained here in words of like force Now the Antecedent is proved thus Let him be unto thee as an heathen man and a publican There he speakes not of the publique judgement of the Church but of the private judgement of each man Therefore he is not presently excommunicated by the whole Church who is accounted for an heathen by private men Ans Whom each in severall account for an heathen man him the whole Church so accounteth of Therefore he speaketh of the judgement of the Church Rep. 2. But it is not said there in the text whom the whole Church accounteth for an heathen man but He that heareth not the Church account him for a heathen man Therefore thou accountest him not so according to the Churches judgement but according to thine owne judgement Answ Well I account him so because he heareth not the Church But Not to heare the Church and To be a publican and estranged from the Church are not these all one But I adde another thing which admitteth lesse questioning He saith not onely to every private man but the whole Church For To thee and To the Church are of like force For when Christ commandeth that I account a man for a publican and a Heathen doth he in the meane time will that the Church account him for a Christian No because then he would have contrary judgements to be at once given of the same man Wherefore to be accounted of one for a publican is so to be accounted of all even of the whole Church and if that denunciation should not be done in speciall and particular no man should be accounted for a Publican But To be accounted of the Church for a publican and an heathen is to be excommunicated and to be out of the communion of the Church wherefore this later member standeth still that in the Scripture alledged mention is made of Excommunication and that it is committed to the Church Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication Therefore a publican and an excommunicate are not all one Ans I deny the Antecedent because To account one out of the communion of the Church and To excommunicate are all one Rep. 4. But we may account one that is think one in mind to be such a person Ans If he hear not the Church thou art to know not what the Church thinketh of him in mind but what they publikly determine of him whether thou maiest account him for an heathen and publican And furthermore Paul else-where forbids us to eat and drink with a wicked person 1 Cor. 5.11 but conversing with a wicked man cannot be avoided on the secret cogitation but on the publick determination of the Church therefore it is not a knowledge only in the mind Thirdly in the same place he saith Put away from among your selves that wicked man that
to lye of God either in words or in gestures But wood or graven Images are lies of God because they cannot represent God yea because they swerve so farre and carry us with them from God as their figure and shape is unlike God and so consequently they cause us also to lye of God If then we will not lie of God we must needs neither make nor have any images or graven semblances For as Jeremie saith The stocke is a doctrine of vanity Cap. 10.8 Now in this sense we grant Images to be the books of the unlearned to wit because partly they teach and signfie false things of God and partly because through the reverence of the thing signified and the place when as they stand to the open view in the Churches and elsewhere they easily draw away others unto superstition and teach the people Idolatry as experience sufficiently beareth witnesse 3. It followeth not if it were so that Images did teach the unlearned that therefore they should be retained in the Church as profitable books For God will not have his Church to be taught by dumb Images but by lively preaching of his word because faith is not by the sight of Images but by the hearing of Gods word Object 2. The commandement concerning the abolishing of Images is ceremoniall Therefore it pertaineth not to Christians but to the Jewes Answ We deny the Antecedent For it is no ceremony to abolish Images seeing they are the instruments signes causes and occasions of Idolatry Neither are the causes for which this commandement was of ancient given any way changed or diminished as namely that the glory of God be maintained against Idolaters and the enemies of the Church and that God be not tempted through offering an occasion of superstition and of conceiving false and corrupt opinions of Gods worship unto weak and ignorant men which are of their owne accord inclining and prone unto Idolatry Wherefore this commandement of taking away and abolishing Images made for the representing of God or for divine worship is morall and dureth perpetually Three differences between the images in Salomons temple in ours Object 3. Salomon by the commandement of God set up Images of Cherubins Lyons Oxen Palme-trees c. Therefore Images may be tolerated also in our Temples Ans The examples are unlike They had Gods speciall warrant ours have not The figures and resemblances of divers things and living creatures as Oxen Lions Palme-trees Cherubins and such like painted in the Temple of Salomon were warranted by the word of God and by his speciall commandement But the word of God is flat against those Images which the Papists have in their Churches They could not easily be abused ours have bin and may be The Images which were painted in Salomons Temple were such as could not easily be drawne by any man into a superstitious abuse But the Images of God and of the Saints not onely may easily be used to superstition but alas have beene a long time hitherto the cause of too too filthie and shamefull Idolatry in Popery They were types of spirituall things ours can have no such use God had this cause for which he would have those Images to be painted in the Temple that namely they should be types of spirituall things But this cause is now taken away by Christ Therefore our Images cannot be patronised by this example rather we are to obey the generall commandement whereby we are forbidden to set up such Images which or in such a place where they may be a scandall to the members or enemies of the Church Object 4. Images and Pictures are not worshipped in the reformed Churches Therefore there they may be tolerated Answ 1. God not only forbiddeth Images to be worshipped but to be made also or to be had being made Thou shalt not make to thy selfe any graven image c. 2. They are alwayes an occasion of superstition and Idolatry to ignorant people witnesse the experience of former and of present times 3. They give occasion of scandall and matter of blaspheming the Gospel to Jewes Turkes Pagans and other enemies Object 5. Images are the ornament of Churches Therefore they may be tolerated Answ 1. The true ornament of the Churches is the sincere preaching of the Gospel the lawfull use of the Sacraments true prayer and worship according to the prescription and direction of Gods word 2. Churches were built that in them lively images of God might be seene not that they should become stalls of Idols and dumb blockish images 3. The ornament of the Church must not be contrary to Gods commandement 4. It must not be dangerous to the members of the Church nor scandalous to the enemies thereof Repl. The thing it selfe and the use thereof is not to be inhibited and taken away for the casuall abuse of it But Images by accident onely or casually become perilous and scandalous Therefore they are not hereupon upon to be abandoned our Churches Answ The Major is true if the thing of it selfe and in its own nature be good and the use thereof lawfull and if the accident inseparably concurring therewith be not precisely condemned by God For otherwise both the thing and the use of the thing is unlawfull and to be eschewed Now the Images of God and the Saints erected in Churches for Religions sake neither are good nor their use lawfull but forbidden by the expresse Commandement of God Besides and evill accident namely Superstition or Idolatry whatsoever the learned vaunt and boast of their knowledge alwayes attend these Images and accompany them amongst the unlearned sort and this accident Superstition and Idolatry is in like manner condemned in Gods Commandement Repl. It sufficeth that these Images by preaching of the word are rooted out of mens hearts Therefore it is not necessary they should be throwne and cast out of our Churches Answ 1. The Antecedent is false For God forbiddeth not onely that they be set up in our hearts but also that they be advanced in the sight of men seeing it is his will that not only we should not be Idolaters but also that we should not so much as seeme to be such Abstaine from all appearance of evill 2. Such is the perversnesse of mans heart and his pronenesse to superstition that Idols especially garnished trimmed and decked and so presented to the view of the eyes of themselves sink into and seate themselves in the hearts of simple and ignorant men what soever others teach to the contrary 3. We thus retort this argument They are to be rooted out of our hearts by preaching Therefore also to be cast out of our Churches For Gods word revealed from heaven commandeth us not onely not to adore and worship them but neither to make not have them And thus far have we insisted on the declaration of the Commandement The Exhortation added unto the second Commandement THe Exhortation which is annexed to the Commandement I am the Lord
is not translated unto them which is proper unto Christ Answ They cannot escape or avoide by this meanes but that they must needs be injurious unto Christ For the Antecedent proposition hath no sufficient enumeration of those waies whereby Christs honour is translated unto others For not onely they which by their own proper vertue and worthinesse but also they which by Christs vertue are said to merit of God those blessings that are proposed for the merit of Christ onely are put in the place and office of Christ For no man besides Christ is able to merit of God any thing not so much as for himselfe much lesse for others by his own obedience and intercession wherefore our Adversaries by this reply overturne their owne doctrine For if the prayers of the Saints are acceptable to God and are heard of him through the force and vertue of Christs merit and intercession they cannot be accepted nor obtaine any thing for us for their owne holinesse and merits as the Papists have hitherto taught us For he that standeth in need of a Mediatour and Intercessour himselfe cannot be the intercessour for other men albeit he may pray for others For he is here called an Intercessour who by the worthinesse and glory of his owne satisfaction and petition obtaineth grace and favour for others 13. Here they reply They which pray for us in heaven are to be prayed unto The Saints pray for us in heaven because in this life they pray one for another and in heaven their love is more fervent towards us then in this life and this may be done without any injury unto Christ our Mediatour and with assured perswasion of being heard either for their merits or for the merit of Christ Therefore we are to pray unto them Answ The consequence of this reason holdeth not Because the praying of one for another is no sufficient cause for which he should be called upon or prayed to who doth pray We gladly yeeld and grant that the Saints in heaven do most earnestly desire of God the defence and deliverance of their brethren namely of the Church militant on earth and that their prayers are heard according to the will and counsell of God whereunto they submit themselves And that this is the meaning and opinion of the ancient Doctors when they treate of the prayers of the blessed for the Church the considering and conference of the places themselves doth shew But that the Saints understand and pray against the evils and dangers of every one and heare out petitions and requests we deny Wherefore neither living in that heavenly fellowship and society neither conversing in this life are they to be called upon or prayed unto without manifest Idolatry 14. God saith though Moses and Samuel stood before me yet mine affection could not be towards this people Therefore the Saints departed pray for us Answ 1. Though we should grant this whole argument yet it followeth not hereon that they are to be prayed unto as hath been already proved 2. This is a figure of speech representative bringing in the dead praying as if they were yet living so that the meaning and sense is Though Moses and Samuel were now living and should pray for this wicked and reprobate people as whiles they lived they prayed for their people and were heard yet they should not obtaine grace or pardon The like place we reade in Ezekiel Though Noah Daniel and Job were in the midst of it As I live saith the Lord God Ezek. 14.20 they shall deliver but their owne soules Here Daniel which was yet living and Noah and Job which were long since departed are placed by the Prophet in the midst of the wicked praying for them 15. The Lord saith by Esaiah I will defend the City to save it for mine owne sake and for David my servants sake â— Kings 19.34 Therefore wee are heard also for the merit and intercession of the Saints Ans This protection and preserving of the City is not promised in respect of Davids merit but in respect of Gods promise of the Messias which should be born of Davids posterity Repl. The delivery of the City from the siege of the Assyrians is not promised and performed in respect of the promise of the Messias because that promise might have beene fulfilled without the benefit of delivery as also it was fulfilled after the taking and overthrow of the City Ans They erre that restraine Christs benefit to those things or promises onely without the performance whereof the promise made unto David concerning the Messias could not have been kept For all the benefits and blessings of God both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all performed unto the Church for the Messias sake For all the promises of God in him are Yea and are in him Amen 2 Cor. 1.20 And so doth the Scripture expound the like kinds of speaking as 1 Kings 13. Deut. 7. Lastly the benefits which God also performeth unto the wicked posterity of the godly are attributed to the godlinesse of their godly parents not of merit but of mercy and for the truth of Gods promises As Exod. 20. 32. Deut. 4.16 16. Jacob saith of Josephs sons Let my name be named upon them Gen. 48.16 and the name of my fathers Abraham and Isaac Here Jacob willeth himselfe and his fathers to be called upon after his death Therefore it is lawfull to call upon the Saints departed Ans It is an Hebrew phrase which signifieth not adoration but an adopting of sonnes so that the sense is Let them be called by my name or let them take their name from me that is let them be called my sons having the dignity and title of Patriarchs that two Tribes of Israel may come therein The like phrase is in Esay Esa 4.1 In that day shall seven women say to one man * According to the old Latines Let thy name be called upon us Job 5.1 Let us be called by thy name that is let us be called thy wives 17. Call now if any will answer thee and to which of the Saints wilt thou turne Here Eliphas exhorteth Job to crave the aid of some Saints Answ The words which goe before do shew that these words belong to a comparison of men with Angels whom he saith so far to excell men in purity that they doe not so much as make answer or appeare being called by men Wherefore this place doth more make against then plead for the invocation of Angels * This is translated according to the old Latine translation the words whereof the Papists urge 18. If there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will have mercy upon him and will say Deliver him that he go not downe into the pit I
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old Testament eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
God of good works and thankfulnesse God will and therefore doth hee especially ordaine the Sabbath that hee be worshipped and invocated of us in this life not only privately but also by the publike voice of the Church For maintenance of the Ministery of the Church What Church Ministery is The maintenance and preservation of the Ministery of the Church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the Word of God delivered by the Prophets and Apostles and to administer the Sacraments according to Gods holy institution This is not the least end for which the Sabbath was ordained For this ordinance and publike preaching of the doctrine being joyned with prayer and thankesgiving and with the use of holy rites is a publike exercise stirring up and cherishing faith and repentance To be a type of of the everlasting spirituall Sabbath Ezek. 20.12 It was instituted that it might be in the old Testament a type signifying the spirituall and everlasting Sabbath Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them To be a memoriall of Gods creation preservation of all things It was instituted for a circumstance of the seventh day that namely the seventh day might advertise men of the creation of the world of the ordering and managing of things to be done and of that meditation which they are to use in considering Gods works which hee in six dayes created and accomplished For exercise of the works of charity That on that day the workes of charity bountifulnesse and liberality should be exercised For rest of man and beast For the bodily rest both of men and beasts but of beasts in respect of man For example of man unto man in honouring God Psalme 22.22 That men should provoke one another by their example to godlinesse and to the praising and honouring of God I will declare thy Name unto my brethren in the midst of the congregation will I praise thee To be a note of the Church That the Church may be seen and heard among men and be discerned from the other blasphemous and idolatrous multitude of men and that they may joyne themselves thereto who are as yet separated from it So was in the old Testament also the Sabbath a marke distinguishing the people of Israel from all other Nations 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned or what are the works commanded and forbidden on the Sabbath THe sanctifying or holy use of the Sabbath or of the time ordained for the Ministery of the Church is when such holy workes as God hath commanded to be then performed are exercised thereon Contrariwise The profanation of it is when either holy workes are omitted or profane workes done such as hinder the Ministery or are contrary to those works which belong unto the sanctifying of the Sabbath Now the works whereby the Sabbath is sanctified and the contrary unto them whereby the Sabbath is profaned are principally these 1. Rightly and truly to teach and instruct the Church concerning God and his will I. Vertue The teaching which is here commanded is of another kind from that which was mentioned in the third Commandement For there it belongeth to every private person to teach here the function of teaching is enjoyned as proper unto certaine persons and that unto such persons as being furnished from above with necessary gifts are lawfully called by the Church unto this function and unto them it is enjoyned in this Commandement that they faithfully propound and deliver sound doctrine to all men both in publike assemblies and in private instruction according to each mans necessity and occasion and this they are to doe for publike edification of all and the salvation of each man Hither appertaine those sayings of Scripture Levit. 10.11 Acts 13.15 17.2 17. 2 Tim. 4.2 The contrary vices Unto the delivering and teaching of the doctrine is opposed 1. The omitting or neglect of the duty of teaching whether privately or publikely whereof God by the Prophet complaineth Esay 56.10 Ezek. 34.3 All her watch men are dumbe dogs Woe to the Shepheards that feed themselves 2. A corrupting or maiming of the doctrine or a fitting of it to the opinions affections lusts or private commodities of the Ministers Magistrates and others Wee are not as many 2 Cor. 2.17 which make merchandize of the Word of God but as of sincerity but as of God in the sight of God speake we in Christ 2. Rightly to administer the Sacraments according to Gods divine institution II. Vertue This likewise must be performed by the Ministers of the Church lawfully called to discharge this function And as the doctrine so also this administration of the Sacraments is not tyed to certain daies but it sufficeth if the administration be publike and be done by the Ministers who beare a publike person and represent in the Ministery the person of God himselfe talking with men So Circumcision was administred on any day which fell out to be the eighth from the infants nativity So Baptisme also may be administred at any time But the administration of the Sacraments ought chiefly to be exercised on the Sabbath day Acts 8.38 10.4 8. 1 Cor. 11.20 33 Acts 2.42 Numb 28.9 When yee come together therefore into one place this is not to eate the Lords body Wherefore my brethren when yee come together to eate tarry one for another They continued in the Apostles doctrine and fellowship and breaking of bread and prayers Therefore besides dayly sacrifice there are certaine sacrifices appointed which were to be performed on the Sabbath and on festivall daies Furthermore this administration must be in publike assemblies For so Christ also instituted his Supper as which amongst other ends must be also a bond of Church assemblies to be administred in the assembly of the Church be it great or be it small Drinke yee all of this Mat. 26.27 Unto the right administration also of the Sacraments belongeth the excluding and debarring of those whom God hath commanded to be excluded from them Like as it was not lawfull for those that were aliens from the countrey and religion of the Jewes neither for any of the uncircumcised Exod. 12.45 to eate of the Paschall Lambe 1 Cor. 10. 11. So neither ought the Church to admit unto the Lords Supper those that are not baptised or those that are baptised but yet are aliens in their doctrine and manners from Christianity Unto the right and due administration of the Sacraments is opposed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments The contrary vices as also a corrupt and unlawfull administration of the Sacraments when somewhat is either taken from or added to the Ceremonies
in retaining and keeping of peace for the retaining where of not to refuse troubles and the dissembling and forbearing of injuries whereby wee have beene harmed so as it be without the reproach of Gods name and any grievous impairing either of our owne The contrary vices or others safety Unto Peaceablenesse is opposed 1. Turbulency or quarrelsomenesse giving or taking occasion of stirres whereunto belong all desire and delight in contention back-biting slandering whispering Here therefore all contentious persons back-biters slanderers and whisperers are condemned 2. Remissnesse when as thou so covetest to keepe peace that thou dost not respect Gods glory neither thine owne and thy neighbours safety This is an unjust gratifying The vertues helping and furthering mens safety V Commuâ—ative justice COmmutative justice in punishments is a vertue observing equality of offences and punishments inflicting either equall punishments unto the faults or lesser being induced thereto upon good cause according to the respect and consideration to be had of circumstances in civill judgement for the maintenance of Gods glory and for the preservation of mens society For when God forbiddeth the society of men to be harmed or impaired and will have the Magistrate to be the maintainer of discipline according to the whole Decalogue he will also have them with just punishments restrained that make any grievous breach of this order Wherefore a Magistrate may offend not onely in cruelty or unjust severity but also in lenity or remissnesse and in licencing men to hurt and injure others Because thou hast let goe out of thy hands a man whom I appointed to die 1 Kings 20.42 thy life shall goe for his life Levit. 24.17 Numb 35.31 and thy people for his people He that killeth any man he shall be put to death Yee shall take no recompence for the life of the murtherer which is worthy to die Exod. 21.23 Deut. 24.10 but he shall be put to death Life for life eye for eye tooth for tooth The Fathers shall not be put to death for the children nor the children put to death for the Fathers but every man shall be put to death for his owne sin Deut. 19. Thou shalt make cities of refuge that innocent blood be not shed within thy Land Here therefore is commanded for the defence and safegard of mens safety severe justice which remitteth not punishment without good cause and observeth equality od the offence and punishment Whereof it is manifest that this Commandement doth not take away but ordaine and establish the office of the Magistrate in punishing transgressors Rom. 13.4 He is the Minister of God and beareth not the sword for nought For when God commandeth a man to be slaine not men now but God himselfe putteth him to death by them unto whom he giveth this in charge And that the licentiousnesse of doing violence or outrage might not grow strong and increase he would have transgressors to be curbed and kept short by punishments Wherefore the revenge due to Magistrates is comprehended in that saying Vengeance is mine I will repay Rom. 12.19 saith the Lord. And hereby is answer made unto this objection It is said here thou shalt doe no murther Therefore we must not at all put any man to death and by consequent this justice doth not appertaine to this Commandement as which cannot be kept except many be put to death Unto which we answer 1. We must therefore put some to death lest the society of men be destroyed by theeves and robbers 2. It is said Thou shalt doe no murther that is not thou that art but a private man not according to thy owne pleasure and lust without any warrant and speciall exception against this Law For God punisheth when the Magistrate punisheth Unto Justice commutative in punishments The contrary vices Unjustice is contrary which either doth not at all punish or doth unjustly punish as 1. Cruelty and over-great severity or false pretending of strict justice 2. Private revenge 3. Remissenesse when that is not punished which ought to be punished 4. Partiality or accepting of persons VI Fortitude Fortitude is a vertue which adventureth dangers according to the rule of wel-informed reason that is such dangers as right and ruled reason willeth to adventure and that for the glory of God the safety of the Church and Common-wealth the defence and preservation either of our selves or others against grievous injuries Now this fortitude of Gods Saints ariseth from faith and hope and the love of God and their neighbours But that heroicall fortitude Heroicall fortitude which is a speciall gift of God as in Joshua Sampson Gedeon David is to be distinguished from that presentnesse of minde and courage which through a cogitation and thinking on Gods will ought to be raised and stirred up in all especially in Governours Be strong 1 King 2.2 Numb 13. 14. and shew thy selfe a man Hither appertaineth the example of the spies of the Land of Canaan and of the people being out of heart and despairing for ever compassing and possessing of it Like unto this vertue is warlike fortitude Warlike fortitude which is a defendresse of justice and an undertaking of the just defence of our selves or others albeit it be not without perill and danger Warre Warre is either a necessary defence against those that exercise robbery and outrages or cruelty against the people or a just punishment for grievous injuries sustained which is undertaken of the ordinary power by force of armes The contrary vices Unto Fortitude is opposed 1. Timorousnesse and the betraying of anothers safety when thou art able to undertake his defence likewise a shunning of necessary dangers and such as God hath commanded us to undergoe 2. Rashnesse or foole-hardinesse which is to undertake things unnecessary and unprofitable VII Indignation Indignation or zeale is a vertue justly offended and wroth of Gods name the unjust hurting of our neighbour and for some grievous injurie which is done either against God or our innocent neighbour having moreover a desire as ability and strength affordeth to repell and revenge the injurie done against God or our neighbours according to Gods Commandement Gedeon said to Zebah and Zalmunna The men that yee slew at Tabor were my brethren Judges 8.9 Judges 20. even my Mothers children as the Lord liveth if yee had saved their lives I would not slay you And the Israelites wage warre against the Benjamites for the wickednesse committed against the Levites wife As therefore unjust warres are forbidden by this Commandement so just warre is allowed in the fifth Commandement as a part of the Magistrates duty towards his subjects and in this Commandement as a defence both of his owne and others safety and life and consisteth partly in justice not hurting and punishing partly in fortitude and indignation For either it is as before was said a necessary defence against those that exercise robbery
the preaching of the law in the Church should be deemed unprofitable whereas there may be and indeed are other causes why it is not only profitable but necessary also that the law should be taught For we have already shewed that there are many uses of the law even in the regenerate and therefore it is not necessary that on the removall or taking away of one end and use should follow the taking away of the rest If it cannot be perfectly kept yet at least it is therefore to be taught that we may acknowledge this imperfection and defect to the end wee may the more earnestly sue for remission of sins and righteousnesse in Christ and may so much the more cheerfully strive and endeavour to attain to the mark set before us even our perfection in Christ Ans 2. Here is also a fallacy taking that to be generally true which is but in part true For that the law may in some sort be kept of the regenerate we have even now proved Wherefore the Minor simply and generally understood is false Object 2. Hee that commandeth impossible things commandeth unprofitable things God in the law commandeth things impossible Therefore God commandeth unprofitable things Therefore the law is unprofitable Ans This argument is almost all one with the former and thus we answer the Major Hee commandeth unprofitable things who commandeth impossible things that is 1. If they be simply impossible 2. If they be alwaies impossible 3. If there be no other uses of this Commandement but that those things be perfectly done which are commanded Now we have heard before which are the ends of the law for which ends of the law before declared God will have both the law to be commanded and us to be taught the same Object 3. What God will not give us in this life and so what we are not able to attaine unto that wee may not desire God will not give us perfect fulfilling of the law in this life Therefore we ought not to desire perfectly to fulfill the law Ans Wee ought not to crave or desire that which God will not give us that is except God willeth us to desire it and there be great cause why we should desire it Why we are to desire the perfect fulfilling of the law by us in this life But God willeth us to crave in this life and to desire the perfect fulfilling of the law 1. Because hee will at length effectuate it in those that desire it and therefore he will give it us after this life if wee desire the same here truly and from our heart 2. That wee may now goe forward in godlinesse and that the study of living according to the prescript of Gods law may be daily more and more kindled and confirmed in us 3. That by this desire of fufilling the law God may exercise us in repentance and obedience Object 4. Christ is not the Law-giver as it is said The law was given by Moses but grace and truth came by Christ Therefore neither hee nor the Ministers of the Gospell should teach the law Answ Christ is not the Law-giver as concerning the chiefe and principall function and office of the Mediatour For that is to bring forth the Gospel out of the bosome of his Father to make request and intercession to be made a sacrifice for us and by the gift of the holy Ghost to reconcile us unto God But a part notwithstanding of this office is to shew and take away those errours wherewith the law is corrupted and to propound the pure doctrine thereof to this end that the minds of men may thereby be prepared to heare the preaching of the Gospel which is proper unto the Messias and that they being converted may be instructed what thankfulnesse God requireth of them for the benefit of their redemption Christ then is the Law giver as hee is God and the Authour of the law together with the Father but as he is Mediatour he is not indeed the Law-giver because he publisheth not the law as it is said 1 John 2. But yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of the Mediatour-ship to wit our reconcilement and salvation The same answer we make also concerning the Ministers of the Gospel inasmuch as they are to propound no other doctrine unto the Church than Christ bath delivered Object 5. He that hath satisfied the law by punishment is not bound to obedience because the law either bindeth to punishment or to obedience but not unto both together But we have satisfied the law by Christs punishment Therefore we stand not bound to performe obedience Ans We distinguish the Major 1. He that hath suffered sufficient punishment is not bound to obedience to wit not to the same obedience for the omitting whereof hee hath suffered punishment but after the satisfaction hath been made by punishment for sin committed he is bound notwithstanding hence-forward to obey the law or to suffer new punishment if through new disobedience he break the law 2. Hee that hath satisfied not by his own punishment but by anothers and is received into favour with God without his owne satisfaction ought to obey the law though not as thereby to satisfie for sins yet to shew his thankefulnesse that is he ought to order and direct his life according to his will by whom hee is redeemed and of whom he is received into favour For no man is therefore punished for sin committed or delivered from the crime thereof that he should persist in it but that hee should leave off hence-forward to commit sin any more and to offend him unto whom he is reconciled Wherefore in like manner we also because Christ hath satisfied for our sins stand bound to perform the obedience not of the time past but of the time to come and this also we are bound to performe not for any expiation or recompence of those sins which either we have committed or doe commit or hereafter shall commit but for the shewing of our thankfulnesse for the benefit of Christ Rom. 6.7 11. 1 Cor. 5.14 15. whereby we are delivered from sin and death This doth S. Paul teach Hee that is dead is free from sin Againe Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. If one be dead for all then were all dead And he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose againe Object 6. Christians are not ruled by the law but by the Spirit of regeneration according as it is said 1 Tim. 1.9 Yee are not under the law but under grace The law is not given unto the righteous man Therefore it is not to be taught in the Church of Christ Answ Christians are not ruled that is are not compelled and
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
but one Christ II. The personall union of the two natures in Christ according to the Apostles a distinction is the corporall inhabitation of all fulnesse of the divinity in Christ according to the Churches declaration the hidden and adorable conjunction of the deity of the Word and of the humanity assumed into one person or hypostasis made in the mothers womb b without confusion without conversion without division without c separation that is to say the natures and naturall properties remaining whole and distinct being separable neither in time nor place Testimonies of Scripture and of Creeds a Col. 2.9 In him Christ dwelleth the whole fulnesse of the Deity bodily 2 Cor. 5.19 God was in Christ reconciling the world to himselfe Heb. 2.16 For he tooke not the Angels but the seed of Abraham he tooke b John 1.14 And the Word was made flesh and dwelt amongst us Luke 1.35 The Holy Ghost shall come upon thee and the vertue of the most High shall overshadow thee therefore that Holy thing which shall be borne of thee shall be called the Son of God c Athanas in Symb. God and man is one Christ not by converting of the divinity into the flesh but by assuming of the humanity into God In the Creed of the generall Synod of Chalcedon assembled by the Emperour Martian against Eutyches Anno Dom. 453. We beleeve that Jesus Christ is the one and onely Son of God and our Lord consisting of two natures in one person without confusion without conversion without division without separation the diversity of the two natures being no wayes made void by reason of the union but the propertie of each nature remaining intire So that Jesus Christ is not divided or separated into two but he is one and the same onely begotten Sonne of God God the Word III. Because of this personall union we beleeve that this person Jesus Christ is truly and properly not tropically or figuratively God and Man and that both the natures and naturall properties and actions are truly and properly predicated interchangeably of the whole person in the concrete For truly and properly Christ God a is Man borne of the b Virgin Mary of the seed of c David he grew in age and d wisdome he suffered died c. according to his e humanity Truly also and properly Christ Man is f God begotten of the g Father existing before h Abraham i immortall k omniscient l omnipotent m omnipresent creating and governing all things with the Father c. according to his n divinity being no lesse reasonable and immortall in the soule properly and truly then man and according to his body irrationall and o mortall For as the reasonable soule saith Athanasius in his Creed and flesh is one man so God and Man is one Christ Therefore as the properties of body and soule are really common to man so the properties are really common to the person of Christ to whom both in name and realitie they are attributed yet not according to both natures but according to that to which properly they appertaine This is called the communication of properties And Damascen cals them the manner of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuall attribution Testimonies of Scripture and of the Ancient Doctors a Phil. 2.6 Christ was made like unto man b Gal. 4.4 God sent his Son made of a woman c Rom. 1.3 The Son of God was made of the seed of David after the flesh d Luke 2.52 Jesus grew in wisdome stature and grace with God and man e 1 Pet. 3.18 Christ died according to the flesh f 1 John 5.20 This is that true God and life eternall g John 1.18 The onely begotten Son who is in the bosome of the Father he hath shewed him to us h John 8.58 Before Abraham was I am i John 5.26 As the Father hath life in himselfe so hath he given to the Son to have life in himselfe k Marke 2.8 Jesus knew that they reasoned so with themselves in their minde John 2.25 Neither was it needfull that any should beare witnesse to him of the man for he himselfe knew what was in man l I am Alpha and Omega the beginning and end saith the Lord that is who is and who was and who is to come I say that Almighty m Mat. 28.20 I am with you still till the end of the world n John 5.17 The Father worketh even hitherto and I worke Heb. 1.2 By whom also he made the world who sustaines all things by his powerfull word 1 Pet. 3.18 Christ was quickned according to the Spirit o Just Martyr in Expositione fidei As man being but one hath notwithstanding two different natures in himselfe and with the one part he consulteth with the other he puts his consultation in execution appointing in his minde the fabrick of the ship but with his hands effecting what he had appointed so the same Son being of two natures according to the one he works his miracles according to the other he suffers contemptible things for as he is God and of the Father he wrought miracles as he is Man and of the Virgin he indured the Crosse and such like naturally and willingly IV. After the same manner the name and actions of the Mediatour are attributed to the whole person and in the concrete by the concrete are understood the names of the persons are truly and properly predicated according to both natures because both natures with their properties and actions are required to the office of a Mediatour in execution of which each nature by the communication of the other doth operate those things which properly belong a to it for Christ both according to his humanity and his divinity is our Mediatour Preserver Intercessor Saviour King Priest Head Lord and Judge of the world who knows all things according to both natures and by each nature be operates those things which properly belong to it Testimonies of the Ancient Doctors a Damascen l. 3. c. 15. de Orthodoxa fide Christ works according to both natures and both natures worke in him with the communication of the other The Word operates what belongs to the Word such things as are of greater note and majesty by reason of the power and authority of the Deity but the Body performes those functions which are properly the Bodies according to the pleasure of the Word which is united to it and whose proper worke it is Leo ad Flavianum cap. 4. He worketh in both formes what is proper with the communion of the other the Word operating that which is the Words and the flesh performing that which is the fleshes Idem ad Leon. August Epist 59. Although in one Lord Jesus Christ the true Son of God and Man there is one Person of the Word and flesh which hath inseparably and indivisibly its common actions their qualities notwithstanding are to be understood and by a sincere faith we must discerne to what things the lownesse of the flesh is promoted and to
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
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 â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
bilis drawn from actives signifie passively as amabilis placabilis c. but not a few also descending from neutralls are not of the passive but of the neuter signification as rationabilis risibilis c. for him who can reason and laugh c. So the word Stabilis which doubtlesse the word Resistibilis doth follow from resisto that is gradum sisto to stand or else to resist As then stabilis so instabilis repugnabilis are not passives as if they signified to be stood to be unstood to be resisted but neutralls which signifie to stand long not to stand and able to resist So hee is called resistible not who can be resisted but who can resist So contrarily resistible will be very resisting as Echo resonabilis in Sabinus is an Echo much resounding which meaning when the clause wanted in both Articles this was not according to the Remonstrants mind therfore they should have first consulted with Grammarians about the use of such a barbarous word before they had troubled the Church with it But let this barbarous word be Latine and of the passive signification let I say the operation of resistible and irresistible grace be that which may be resisted by mans will or may not or which may be hindred or not hindred by free-will the question is what must be determined of this Whether this grace which produceth all these things ascribed to it in both Articles be resistible or irresistible The Remonstrants affirme the former but deny the later Our orthodox men in the Conference acknowledge not this barbarous and ambiguous terme but as for the matter it selfe the former they denie the later they affirme If Col. p. 217 238 239. say they by this word Resist be understood to hinder altogether and to master Gods working wee confesse that in mans conversion such a working of grace is placed by us which in this sense is irresistible that is which cannot be hindred nor mastered by mans resisting will the reason is because the grace of God in Christ doth overcome hinder and take away this opposition And this their opinion they prove strongly by ten Arguments out of Scripture On the contarie the Remonstrants endeavour to shew by nine Reasons that their grace is resistible the most of them being equivocall Col. p. 218. because of the ambiguitie of the word Grace Col. p. 226. upon which chiefly depends the whole companie of their sayings and arguments To unfold therefore this ambiguitie and the better to perceive the state of the question we must use the distinction of a three-fold state of mans will For we must consider what man 's will can doe or doth before its conversion what in conversion it selfe and what after it So there is a three-fold grace the first is calling grace or that of vocation externall answering the first state of the will the other is operating grace or that of inward motion answering the second state the third is co-operating or of internall motion too fit for the third state Calling grace or of externall vocation is that by which God is pleased outwardly to call or invite to faith obedience and salvation by the voice of the Law men not yet regenerate Heare O Israel c. Walk in my precepts c. Doe this Mat. 11.28 Marc. 1.5 c. And by Evangelicall Sermons Come to mee all c. Repent and beleeve the Gospel This grace which is usually called preventing precedaneous exciting inviting perswading God did not bestow in the Old Testament upon every nation but on Israel only according to that He hath declared his Statutes to Israel he hath not done so to any other nation So in the New Testament God confers not this grace on all people but on Christians alone Now concerning this grace we answer to the Question that it is not irresistible Col. p. 217. Rom. 8.6 but too much resistible yea that the will before conversion can doe nothing but resist this calling grace seeing the wisdom of the flesh is enmity against God and is not subject to the Law of God neither indeed can be Hence are those complaints of God of Christ of the Prophets and Apostles in both Testaments concerning the resistance and contumacie of those who are called Jer. 7.13 Psal 80.14 Mat. 23.37 Act. 7.51 I spake to you rising early in the morning and calling and you heard not I called you and you did not answer O if my people had hearkened to mee If Israel had walked in my waies How often would I have gathered thee and thou wouldst not You alwaies resist the holy Ghost c. The Remonstrants in their second third fourth fifth sixth seventh eighth Arguments prove onely this and no other resistibilitie of grace What doe they then with all these paines but thresh huskes as they say For of the resistibilitie of this grace there is no doubt or question Co-operating grace for of this we will speak first or subsequent by them called consequent is that by which God inwardly co-operates with the good will of the regenerate man and by which the regenerate man is corroborated in the state of grace Psal 23.6 Jer. 32.40 Psal 143.10 1 Cor. 1.8 2 Thes 3.18 Of this it is said The mercy of the Lord shall follow me all the daies of my life I will put my fear in their hearts that they shal not depart from me Thy right Spirit shal lead me in the way of righteousness God will strengthen you unblameable even to the end This is it wch Paul wisheth to all Churches in the end of all his Epistles And of this also there is no question For though God doth never totally nor finally withdraw this from the regenerate according to his own promises and their prayers yet in his wisdome he so moderates it that now then he leaves a wrestling of the spirit flesh in them either to free or humble or excite or chastise them In which sometimes the spirit is mastered by the flesh sometime the flesh by the spirit as the fallings and groanings and complaints of the Saints witnesse and the Apostle confirmes The flesh covets against the spirit Gal. 5.17 and the spirit against the flesh This also we are content should be called resistible yet not simply but in some respect For this resistibilitie or resistance is not as the former between grace the will but between sensualitie or that remainder of the flesh in the Saints between grace as the Apostle witnesseth That which I would Rom. 7.15 19. I doe not but what I would not that I doe For I do not the good which I would but the evill which I would not that do I. And so that the flesh at last is overcome by the spirit sensuality by the regenerate will concupiscence by grace Lastly Operating grace which by them is confounded with the two former is the motion of Gods mercie as Austin calls it by which hee
evill cause and a bad conscience neither doe they elude the conflict but tye the knot while they say That they question not the doctrinall point of perseverance Coll. p. 401. but desire onely to be further instructed But they dispute so through all their Conference of the perseverance of the Saints and they desire to be instructed that among their divers tergiversations they may prove the very same to be plainly false and impious which in the former members of the Article they did assever to be true and certaine Furthermore in the same Conference every-where whether it be to avoid this conflict or to draw envy upon orthodox men sophistically changing the subject of the Article they write that our orthodox Divines teach That they who once beleeved can never againe fall Coll. p. 403 404.353.354 355.372 nor shall fall but are perswaded that let them sin as often as they will they can never lose their faith nor fall from grace but inevitably shall persevere and shall be saved And it is but only this opinion of perseverance as they say or manner of it which they cal in question Coll. p. 353. or dislike For the refuting then and overthrowing of which the engines of seven Arguments are properly directed to overthrow the orthodox doctrine pag. 356. 1. Because of it self it is repugnant to true piety and good works pag. 359. or because the preaching of it is scandalous pag. 360. and the beliefe of it licentious 2. Because it takes away the meanes of exhortations pag. 361. promises pag. 362. and threatnings c. 3. Because it makes the warnings and caveats which the holy Ghost gives us against Satans trecheries ineffectuall pag. 363. 4. Because examples testifie that many who have beleeved have totally and finally fallen from the faith 5. Because many faithfull men are recorded to have fallen grievously and that they have committed the workes of the flesh and hainous wickednesse with which filthy deeds faith could not consist 6. Because this being granted all baptised Infants that are borne of faithfull Parents should be saved 7. Because many faithfull men do so defile themselves with wickednesse that they are to be excommunicated and are excommunicated by the Ministers of the Church But truly if this be all and onely this which they question and oppose they shew themselves to be vaine wranglers I will not say rash disturbers of the Church and State who make such stirre about an opinion which the orthodox no lesse then themselves would have not onely to be examined according to Scripture but also as a scandalous doctrine and manifestly false they oppose it reprove it and judge it fitting to be thrust out of the Church or surely they fasten a notable calumny upon orthodox men fathering an opinion upon them which they do no wayes acknowledge to be theirs And therefore these seven engines of Arguments beate upon that false opinion onely and no wayes hurt the orthodoxall Tenet as is shewed in the Conference Now the Calumnies appeare thus Coll. p. 368. to 398. The first is in the Subject who once beleeve For the Orthodox do not affirme that all such persevere whereas hypocrites also and temporary beleevers not perseverers are said equivocally to beleeve but of these onely they speake who by true faith are inserted into Christ Coll. p. 341. and are partakers of his quickning spirit The other Calumny is in the first Attribute That they can never nor ever shall fall for both Scripture and experience testifie and the Orthodox think and teach that the Saints or such as are ingraffed into Christ being they are men and subject to humane infirmities may not onely fall but have oftentimes fallen through the infirmities of their flesh into small and great sins The third is in the other Attribute Let faithfull men sin never so much yet they may and ought to be perswaded of their perseverance and this is that absurd doctrine of the Saints perseverance But this is as foolish and plaine a piece of Sophistry or fallacy of the accident as if they had said Because sound men may and ought to run and labour so sick men who are in a Fever or in a fit of the Gout may and should run and labour but as sickly dispositions accidentally hinder the vitall actions of the body so the infirmities of the flesh accidentally hinder the spirituall operations of faith and of the Spirit The fourth Calumnie is in the third Attribute The faithfull can never lose their faith nor fall from grace This sounds to them as an absolute impossibility but the Orthodox use a limitation thus The faithfull cannot fall if you looke upon Gods gracious promises for the holy Ghost is a faithfull keeper and the counsell of God concerning the salvation of such as are predestinated is unchangeable and that out of the mouth of our Saviour Mat. 24.24 John 10.28 But if we looke upon the treacheries and strength of Satan and the infirmities of the faithfull when they are left to themselves then they are too part and that every moment to be supplanted by Satan and their owne flesh Coll. p. 36. and they openly professe that in that respect they may fall away and perish The fifth is in the same Attribute To lose faith to fall from grace which these men understand absolutely but the Orthodox understand a limitation That they cannot lose faith nor fall from grace altogether or totally to wit so as to become of faithfull men Infidels and enemies to God as they that sin before regeneration which is false both by testimonie of Scripture and experience The sixth is in the fourth Attribute But shall persevere inevitably They think that we meane any sort of men even such as are carnally secure as if they should persevere nill they will they which is farre from the minde and candor of orthodox Divines And so having unfolded their buskins and removed the calumnies that the orthodoxall doctrine concerning the perseverance of the Saints in faith is true and sound is shewed by ten Arguments taken out of the Scripture in the Conference 1. Because God in his word hath promised to the faithfull in Christ Coll. p. 147. a totall and finall perseverance Jer. 32.40 Psal 125.1 John 10.28 c. Therefore he performes it because he cannot lye This is Austines first Argument for the good of perseverance De bono persev c. 2. Coll. p. 343. 2. Because the Apostles witnesse that God doth and will faithfully performe his promises concerning their preservation in the faith 1 Cor. 1.8 10.13 Phil. 1.6 1 Thes 5.23 c. 3. Because out of the Apostles doctrine Coll. p. 344. Lib. 3. De justif c. 12. Rom. 8.30 the perseverance of those that are called according to Gods Decree is the proper effect of predestination so that Bellarmine himself a great Patron of indifferent or resistible grace doth plainly confesse That perseverance