and to cast away the wicked A threefould consolation therefore haue wee by the second comming and iudgement of Christ 1 From the person 2 From his promise 3 From the finall cause and end The fourth cause why hee commeth iudge is the iustice of God because they haue dealt contumeliously with the sonne of man Zach. 12.10 They shall looke vpon him whom they haue pearced Obiection Christ saith Ioh. 12.47 That he came not to iudge In his first comming he came not to iudge the woorlde but in his second comming he commeth to that end For a man must be iudge 1 Because he must iudge men Therefore he must bee beheld of all But God is inuisible 2 That he may the more confound the wicked his enimies who shal be forced to behold him their iudge whom they haue so much withstood 4 Whence and whither Christ shall come WEE looke for our iudge Christ from heauen For whither the Apostles sawe him ascend from thence shall he come 2. Thess 1.7 The Lord Iesus shal shew himselfe from heauen with his mightie Angels Mat. 26.64 Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God come in the clouds of the Heauen From heauen then where hee sitteth at Gods right hand not out of the aire or the sea or the earth For as yee haue seene him go into heauen so shall hee come Acts. 1.11 shal he descend into the clouds that is he shall descend from heauen visiblie into this region of the aire as he did indeed visibly ascend These thinges are necessarily proposed that the Church may know whence to expect their iudge For as hee wil haue knowen whither he is ascended so also will hee haue it knowen whence hee shall come againe that he might thereby signifie that hee hath not laid away that humane nature which he tooke 5 How Christ shall come to iudgement 1 THE dead shall bee raised and the liuing chaunged 2. The woorlde shall bee dissolued by fier 3. Hee shall come sodainlie to comfort his And hee shall come 1 Truelie visibly and locallie not imaginarilie Matth. 24.30 They shall see the Sonne of man comming in the cloudes of the heauen and so shall know him to be God by his visible maiesty Zach. 12.10 They shall looke vpon him whome they haue pearced 2. Hee shall come furnished and prepared with glorie and diuine maiestie with all the Angels with the voice and trump of the Archangel with diuine power to raise the deade and to separate the godly from the wicked and to cast these into euerlasting tormentes but to glorifie them for euer Matth. 16.27 The sonne of man shal come in the glorie of the Father that is he shal come furnished with a heauenly multitude of Angels and full of maiesty and that not by necessity but by his power and authoritie shewing himselfe to bee lord ouer al creatures and that with such glorie as onely agreeth and is proper vnto the Father Whereupon withall is gathered that christ is not a secondarie god but the second person of the Godhead equal with the Father For God wil not giue his glory to any other 6 Whom Christ shal iudge HE shal iudge all men both quicke and deade and also the wicked Angels Now men are called quicke or dead in respect of the state which goeth before the iudgement As they which shal remaine aliue vntil the daie of iudgement are called the quicke and liuing All the rest except these are called the dead and these at the daie of iudgement shall rise the other which remaine then aliue shall bee chaunged Which chaunge shall bee vnto them insteede of death and so wee shal al appeare before the iudgement seate of Christ Obiection But hee that beleeueth in the Son shall not come into iudgement and so it followeth that al shall not bee iudged Aunswere Hee that beleeueth shall not come into the iudgement of condemnation but shall come into the iudgement of absolution Wherefore we shal be iudged as the woord Iudgement is more largely taken for both condemnation and absolution The Diuels shal not then bee iudged that is condemned but they shal be iudged in respect of the publishing of the iudgement already passed on them as also in respect of the aggrauating of the iudgement The Prince of this worlde saith Christ Iohn 16.11 is alreadie iudged and condemned Therefore he shal not then be iudged Aunswere The Diuel is alreadie iudged but that onely 1. By the decree of God 2. Jn the worde of God 3. Jn his owne conscience 4. As touching the beginning of his condemnation But then he shall bee so iudged hauing the sentence proclaimed publickly on him that he shall not bee able to attempt any thing more against God and the Church 7 What shall bee the Sentence and exequution of iudgement SENTENCE shal be giueÌ„ which also we did touch before in the second Question on the wicked principally according to the Law yet so as it shal bee with the approbation of the Gospel Sentence shal bee giuen on the godly principallie according to the Gospell yet so that the Lawe shal allowe and like of it The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith the testimonies of which faith shal be good workes The execution of the Sentence giuen shall bee 1. By the vertue and diuine power of Christ For the dead shall bee raised at the hearing of Christes voice the liuing shal be chaunged and their mortal bodies shall be made immortall and shall bee gathered from the fower costes of the worlde 2. By the ministerie of Angels For by them Christ shal gather the godlie and the wicked as by those reapers by whome also he shal separate the godly from the wicked and this not as if hee had neede of the Angels ministery but thereby to shewe himselfe to be Lord of the Angels But this is no impotency or want of power but a part of Christes glorie before whose tribunal al we being so gathered by the Angels seuered â—hal stand 1. The world heauen earth shal bee dissolued by fier at the execution of this iudgemeÌ„t there shal be a change of this present state a purifieng of the creatures but not any consuming of them 4. This change as also the comming iudgement of the Lord shall come sodainely the wicked standing still where they shall saie Peace Peace 5. There shall be a casting of the wicked into euerlasting paines and an aduauncing of the godlie to euerlasting happinesse and glorie For then shal Christ perfectlie glorifie vs and shal take vs vnto himselfe Iohn 14.3 J wil come againe and receiue you vnto my selfe 1. Thessal 4.17 Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire and so shal wee euer be with the Lorde The wicked shall bee cast apart from the Godlie with the Diuels
are receiued of vs namelie earthly externall and visible signs as are bread and wine and besides these also heauenlie internall and inuisible gifts as are the true bodie of Iesus Christ together with al his gifts and benefits and heauenlie treasures Thirdly that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction iustice vertue and operation but also of the verie substaunce and essence of his true-bodie and bloud which was giuen for vs to death on the crosse and which was shed for vs and are trulie fed with the selfe-same vnto eternal life and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper Fourthly That the bread and wine are not changed into the flesh and bloud of Christ but remaine true and natural bread and wine that also the bodie and bloud of christ are not shut vp into the bread and wine and therefore the bread and wine are called of christ his bodie and bloud in this sense for that his bodie and bloud are not onlie signified by these and set before our eies but also because as often as we eat and drink this bread and wine in the true and right vse Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life Fiftly That without the right vse this receiuing of bread and wine is no sacrament neither anie thing but an emptie and vaine ceremonie and spectacle and such as men abuse to their own damnation Sixtly That there is no other true and lawful vse of the supper besides that which Christ himselfe hath instituted and commaunded to be kept namelie this that this bread and this wine be eaten and drunken in remembrance of him and to shew forth his death Seuenthly that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death but such as embraceth his passion and death and all his benefites obtained by these for vs by a true and liuelie faith and with earnest and ardent thankefulnesse and applieth them vnto those which eate and drink as proper vnto them Eightly that Christ will dwell in beleeuers onelie and in them who not through contempt but through necessitie cannot come to the Lords supper yea in al beleeuers eueÌ„ from the beginning of the woorld to all eternitie euen as well and after the same manner as hee will dwell in them who came vnto the Lords Supper They disagree in these pointes FIRST that one part contendeth that these woordes of Christ This is my bodie must be vnderstood as the words sound which yet that part it selfe doth not but the other part that those words must be vnderstoode sacramentallie according to the declaration of Christ and Paul according to the most certaine and vnfallible rule and leuil of the articles of our christian faith SecoÌ„dly that one part wil haue the bodie bloud of christ to be essentiallie Jn or With the bread wine so to be eaten as that together with the bread the wine out of the haÌ„d of the minister it entereth by the mouth of the receiuers into their bodies but the other part wil haue the body of christ which in the first supper sate at the table by the disciples now to be coÌ„tinue not here on earth but aboue in the heauens aboue and without this visible world and heauen vntill hee descend thence againe to iudgement and yet that we notwithstanding here on earth as oft as wee eate this bread with a true faith are so fed with his bodie and made to drink of his bloud that not onlie through his Passion and bloudshed we are cleansed from our sinnes but are also in such sort coupled knit and incorporated into his true essential humane bodie by his spirit dwelling both in him and vs as that we are flesh of his flesh and bone of his bones and are more neerly and firmlie knit and vnited with him than the members of our bodie are vnited with our head and so wee drawe and haue in him and from him euerlasting life Thirdly That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine whether they bee beleeuers or vnbeleeuers to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ beleeuers to life and saluation vnbeleeuers to damnation and death the other holdeth that vnbeleeuers abuse indeede the outwarde signs bread and wine to their own damnation but that the faithful onelie can eate and drinke by a true faith and the fore alleaged working of â—he holie Ghost the bodie and bloud of Christ vnto eternal life OF THE KEIES OF THE KINGDOME OF HEAVEN AND OF EXCOMMVNICATION SEEING it hath beene shewed in the treatise next going before who are to bee admitted by the church vnto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keies wherein besides other things this chiefly is taught How they who are not to be admitted must bee restrained and excluded from the Sacraments least approching vnto them they prophane them The chiefe questions 1 What the power is of the keies giuen vnto the church 2 Vnto whom that power is committed 3 Why the power of the keies is necessarie 4 What that power of the keies committed vnto the church differeth from the ciuil power 5 What order ought to be obserued in exercising the power of the keies 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS THE power of the keies of the kingdome of heauen which CHRIST gaue vnto his church is the office or charge imposed on the church by Christ of denouncing by the preaching of the gospel and church-discipline Gods will and euen of declaring the grace of God and remission of sinnes vnto the penitent that is to them who liue in true faith and repentance but of denouncing vnto the wicked the wrath of God and exclusion or banishment from the kingdome of christ and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ and of receiuing them againe into the church when afterwardes they shall repent Hereby it appeareth that the chiefe and principall parts of this power of the keies giuen vnto the Saints are the preaching of the gospel or ministerie of the word and church-iudgement which is called also spirituall Discipline or iurisdiction And verily necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word Of the ministerie of the word there is no doubt but all the Prophets Christ and the Apostles haue preached Of the iurisdiction of the church likewise it is not to be doubted in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it Now in both is conteined that power
in vs euen nowe a conformitie with God which shall bee perfected in the life to come And lastly when Christ himselfe is said to be God and to haue a diuine bodie There is not thereby signified a mutation of the diuine nature into the humane or of the humane into the diuine but an vnseparable conioyning of two natures reteining their properties distinct into one person and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things but yet notwithstanding made created What wee are to learne by the immensitie and incomprehensibilitie of God Incōprehensible or immense 1. He wil haue vs to know that he cannot be cōprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soeuer they be thought of vs yet are they alwaies far greater For the power of vnderstanding which reacheth but to finite things cannot cōceiue the forme or perfect patterne of an infinit nature 2. The Deitie cannot be cōprehended or circumscribed in place or space or any limits that is the essence of God is immense or vnmeasurable neither to be extended nor diuided nor multiplied Therefore it is al euery where one the same The 1. reasō hereof is Because an infinit power cannot be cōtained in an essence or nature which is finit limited Reasons to shew that the power and essence of God is euerie where whole one and the same 2. Because the power of god is alwaies euery where therefore his substance also For that cānot be without this yea it is the diuine essence it selfe And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before after the creation of the world cannot be any where either in no substāce at al or in any substāce but only in the very substāce it self of god the Philosophers also who cōceiued god to be infinit haue cōfessed Neither yet is it to be thought that the substance of the diuinity is so extended that one part thereof is one where or so multiplied that an other part is another where but that it being infinit is euery where and seeing it cannot bee diuided into partes as beeing immense and most perfect to bee all euerie where and seeing it is but one that it is euerie where the same so that none can pierce into or cōprehend it but it pierceth into cōprehendeth all things Iere. 23. Doe not I fill the heauen the earth saith the Lord 3 Not onely the power but the essence also of the Diuinitie to be infinite doth euen hereby most certainlie appeare Because there is one the same and whole substance of the three persons For the eternall father as he is alwaies so at that time when Christ liued on earth was hee in heauen And the woorde or coeternall Son of the Father was in his bodie on earth yet because there is but one the same essence of the father the sonne both the father was with the Son on earth and the son with the father in heauen as himselfe saith Ioh. 16. The father is with me Ioh. 3. The sonne of man which is in heauen and Iohn 14. I am in the father and the father is in me So the holy ghost was truely present in the likenesse of a Doue and a flame at the Baptism of Christ at Pentecost now dwelleth in vs as in his Temple And yet is alwaies with the father and the Sonne in heauen as the father and the Sonne are with him in all the Saintes which are dispersed through out heauen and earth And hence appeareth the third difference betweene an infinite nature and a finit nature or the third reason which is onely opened in the worde of God whereby the diuine essence is incomprehensible to witte by communication whereas the whole is in such sort common to the three persons of the Diuinity as not only it is in them as in the creatures but also is their very substance yet neuerthelesse remaineth in number one and the same Nowe that it is proper to the Deity alone Infinitie or immensitie proper to God not imparted to anie creature nor imparted or communicated to any creature to bee infinite or immense or to bee euerie where at the same time or to be the same in diuerse places is apparant by these reasons First Because it is impossible that any creature should be or be made equal to the creator as it hath beene often said Lord who is like vnto thee 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures for in saieng that he is he who filleth heauen earth he signifieth that there is no other such besides him 3. Because christ sheweth his diuinity by this argument in that whē he was in body on earth yet hee affirmeth himselfe to bee in heauen Iohn 3.13 The fourth reason is that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe if he were one of the creatures shoulde haue at leastwise a substaunce limited as all thinges which were made For although inuisible creatures are not limited and circumscribed by place yet are they limited by the propertie of their substaunce But the Holie GHOST beeing in manie hath not a limited and finite substance God most perfect in himselfe God is moreouer most perfect in himselfe 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glory so that no way any thing may bee added vnto him to make him more glorious or happy And all the creatures haue but only some parts and degrees of blessinges distributed vnto them conuenient for their nature and place which the Creator assigneth and giueth to euery one 2. Because hee receiueth no part of this most absolute felicitie from anie other but hath al thinges in himselfe and of himselfe and is alone sufficient to himselfe for all thinges and therefore needeth no mans labour or aide or presence but was alike blessed from euerlasting before any creature was as hee is now after the creation of the woorlde But contrariwise al the creatures stand so in neede of the goodnesse and presence of God that without it they cannot onely not any way bee well and in good state but not so much as bee at al the space of one moment 3. Because hee is not for himselfe onely but for the creating also preseruing guiding and furnishing of all and euerie creature so sufficient that he alone doth giue to al of them all good thinges necessarie and meete for them aswell eternall and heauenly as terrene and temporall neither yet for all that dooth the least iot depart either from his power or from his happinesse Now all the creatures not onely cannot at
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
of his disease Yet these benefites stretch no further than the commodities of this life and as other thinges which befall vnto the wicked in this life whether good or bad are turned to their destructiō but serue for the defence deliuery of the chosen for whose sakes God oftentimes like as he punisheth the wicked so also enricheth them with his benefits They are the ministers of the Elect by Christ The ministerie then and gard of Angels properly belongeth to the Saintes and chosen vnto whom that beeing lost by sinne is restored by the merite and benefite of Christ For hee is the heade of the Church which consisteth of Angels and men restoring that good will and coniunction which is betweene the members of the same bodie betweene men and Angels and vsing at his good pleasure the ministerie of Angels to safegard and defend his Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth in Christ Psalme 97. and Hebrewes 1. Let all the Angels of god worship him Math. 13. Hee shall send his Angels Heb. 12.22 Ye are come vnto the mount Syon and to the Citie of the liuing god the celestiall Ierusalem and to the companie of innumerable Angels And Gen. 28.12 Iacob sawe a ladder which reached from earth to heauen on which the Lorde stoode and the Angels went vp and downe by it which signified Christ God man the Mediator Iohn 1.51 Ye shall see heauen open and the Angels of god ascending and descending vpon the sonne of man Now god doth manie things by Angels and sometimes by many together which he coulde as wel doe either without them Why God vseth the ministry of Angels beeing able to bring what hee will to passe whithout them or by anie one of them Partlie in fauour and regard of our infirmitie which vnlesse it see it selfe inuironed with many succours defences and instrumentes of his diuine power and bountifulnes falleth presently to doubting of the prouidence safegard and presence of god as it is manifest by the example of Elisaeus seruant 2. Kings 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels Partly to shewe his power also ouer his Angels who vseth their labour and ministerie as his pleasure Hereof 2. Thes 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen that is by whō he exerciseth his power Likewise Ep. 1. Colos 1. They are called principalities might powers dominions created by the sonne of God subiect vnto him being exalted at the right hand of God Because by them he sheweth and exerciseth his principalitie or rule might power and dominion Likewise Psalm 103. 148.1 King 22. Apoc. 19. The host of the Lord and the host of heauen Because both the number of them is huge and great and God ruleth ouer all of them as a Captain ouer his souldiours and doth by them whatsoeuer he will Hereof also are they called Cherubins that is flying or winged because they performe and execute with all readines and celeritie the hostes and commaundementes of god and doe each their owne partes and dueties Wherevpon wee pray Let thy will be done in earth as it is in heauen They are also called gods Psal 8. Heb. 2. Because the nature and Maiestie of god shineth in their strength vertues functions and maruelous woorkes Which is also signified both by the name of Gabriel that is the strength of god by the name of Raphael that is the medicine of god For the same cause also the name of Michael that is who is like god Dan. 10. 12. in the Epistle of Iude and in the Reuelation cap. 12. Is giuen to the son of God and an Angel who is called the Archangel either because the sonne of god is head of the Angels or because god doth according to that measure which seemeth best to him distribute his giftes to the Angels and shewe forth his powerfull operation by them Of euil spirits or Angels THEY which now are euill spirites or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnes and blessednesse wherewith the rest were yet notwithstanding by their own will that free therefore by their owne fault they auerted themselues from GOD and reuoulted from his loue and from obedience due vnto him so that they left the habitation of God and no longer continued their conformitie with God but euer burne with a horrible hatred of GOD and men and that they maie despite GOD force men to sinne and by force and sleightes attempt to cast all downe head-long into destruction 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to bee kept vnto damnation And Iude. The Angels which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie Ioh 8.44 Yee are of your father the Diuel and the lustes of your father yee will doe He was a murtherer from the beginning and abode not in the trueth When he speaketh a lie then speaketh hee of his owne for hee is a lyar and the father thereof 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning Iohn 13. Satan entered into Iudas Actes 5. Satan filled Ananias heart that hee shoulde lie vnto the holie Ghost and keepe awaie part of the price of the possession Ephes 2. According to the course of this woorlde and after the Prince that ruleth in the aire the spirite that nowe woorketh in the children of disobedience 2. Thessal 2. it is saide of Antichrist Whose comming is by the woorcking of Satan with all power and signes and lying woonders and in all deceiueablenesse of vnrighteousnesse among them that perishe because they receiued not the loue of the trueth that they might bee saued And therefore hee is called the wicked 1. Iohn 3.12 Caine which was of the wicked Ephes 6.16 That yee maie quench al the fierie dartes of the wicked And euerie where in the Scripture hee is called Satanas that is the aduersarie of god and men 1. Chronic 21.1 And Satan stoode vp against Israel and prouoked Dauid to nomber Israel And he is in like maner called Diabolus Diuel because hee depraueth the woorde of God and is a slanderer of men as in Paradise Iob. 1. 2. And the Dragon or old Serpent Reuel 12. 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty neither ceaseth he to seduce them stil Gen. 3.2 Cor. 11. Apoc. 12. The great Dragon that olde Serpent called the diuell and satan was cast out which deceiueth all the world Again The accuser of our brethren which accused them before our GOD day and night And Cap. 9. he
beginning of the woorlde who knewe GOD aright Therefore in Iesus the Sonne of Marie is another nature besides his fleshe which is the Sonne of GOD and subsisted from the beginning of the woorlde reueiling GOD vnto men not onely to those of the godly who liued since hee tooke fleshe but to those also who liued before it Againe Iohn 3.13.17.19.31 Iohn 16.28 c. Hee is called the sonne who came from heauen who beeing in earth is in heauen who came into the woorlde not as other men from the earth but from aboue out of heauen from the Father So that then hee was before he came into the woorlde But the fleshe of CHRIST is not of heauen neither came it from heauen Therefore there must needes bee another nature in him in respect whereof hee is the onely begotten Sonne of GOD euen before he tooke fleshe of the Virgine Againe He that was manifested in the flesh is GOD 1. Timot. 3. and therefore another nature from the flesh For God is one thing who is manifested and the flesh another thing wherein hee is manifested The Sonne of God is hee that was manifested in the fleshe 1. Iohn 3.5 For this purpose appeared the Sonne of GOD that hee might take away our sinnes and that hee might loose the woorkes of the Diuell Therefore the Son is God and another nature from the flesh that is the man Iesus is the sonne of God in respect not only of his humanity but also of his diuinity which besides and before the fleshe existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a sonne is also a person But Christes diuinitie or nature which was also before his flesh is the Sonne of God by nature Therefore it is a subsistent and a person in the flesh taken or assumpted and before it To the fourth classe belong those places of Scripture The Word is a person before Iesus borne of the Virgin and he is the sonne which affirme Christ man to be the word incarnate The Argument is this The word is a person which both existed before Iesus was borne and now dwelleth personally in the fleshe taken of the Virgine But that word is the Sonne Therefore the sonne is a person The Maior is proued because those thinges are attributed vnto the Word Ioh. 1.1 Ioh. 1 5. Reu. 19. which only agreeth to a thing subsistent liuing intelligent woorking that is to a person For the Woord was before al creatures with the father God by him were al things made hee was autor of al life and light in men hee was in the world from the beginning and not knowen he hath his own country and nation he came vnto it in his name men beleeue he giueth power to be the sons of god to others by his own autority power he doth assume take flesh is therein manifested seen handled conuerseth and dwelleth amongst men The Minor is proued Because the Word is called the onelie begotten Sonne of GOD Iohn 1.14.18.34 Reuelat 2.18 c. And because the same properties are attributed to the Woorde and the Sonne For the Sonne is in the bosome of the Father reueiling GOD vnto men By him the woorlde was created In him is life hee was sent and came from Heauen into the woorlde Hee tooke the seede of Abraham Likewise the life which is the woorde was with the Father before the incarnation and manifestation of Christ Therefore god was euen then the father of the Word and the Word the sonne of god But seeing the newe Arrians doe maruailouslie depraue by their newe and craftie deuised Sophismes this notable place of Iohn concerning the Woorde subsisting before the fleshe borne of the virgine and creating and preseruing all thinges that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity it seemed good here to adioine those things which Zacharias Vrsinus some yeares since noted drue out as to be opposed against these corruptions and forgeries briefely indeede and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be obserued discerned and refuted IOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine which he purposed to deliuer and confirme out of the storie and Sermons of Christ And seeing the knowledge of Christ consisteth in his person and office The argument of Iohns gospel hee describeth both and sheweth that Christ is the eternall Sonne and Woorde of God the Father who taking fleshe was made man that he might be made a sacrifice for our sinnes and might make vs through faith in him the Sonnes of God and heires of eternall life This Woorde then whom afterwards he calleth the onely begotten Sonne of the Father he saith nowe to haue beene in the beginning which sheweth his eternity These woords of the holie Euangelist they corrupt and depraue who raise againe Samosatenus blasphemies from the pit of hell expounding this beginning of the beginning of the gospels preaching doone by Christ In the beginning was But contrarie S. Iohn and the Church euen from the Apostles and their scholers time doe vnderstand that beginning of the world wherein all things to haue beene first created by GOD Moses in the first Chapter of Genesis recounteth For Iohn saith that the Worlde was made by him and further that euen then in that beginning hee was God and that the true God creator which is onelie one and was in the beginning of the worlde Replie 1. Beginning dooth not signifie eternitie Therefore wee depraue it who so expound it Aunswere Wee doe not so expound it but that euen then in the beginning of the worlde was the Word and therefore was before the creation of the world and whatsoeuer was before this was from euerlasting And so is the scripture wont to speake Eph. 1.4.1 Pet. 1.20 Pro. 8 22 23. c. where wee may see a large place concerning wisedome whose eternitie is there signified in this that it is saide to haue beene before the creation of the worlde Replie 2. Beginning often signifieth the beginning of the gospels preaching Yee were with me from the beginning I said not to you from the beginning Aunswere This sheweth that somtimes it so signifieth but not alwaies And we are stil to conster it of that beginning which the text sheweth As also in other places Reuel 1.8 I am α ω the beginning and the end the first and the last The woorde The corruptors say The man Iesus Christ is called the Woorde because hee speaketh and teacheth the will of the father Wee say that hee is called indeede the Woorde for this cause because hee declareth God his wil but yet in respect
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
where Christ sitteth at the right hand of God Nowe that Heauen is so to be taken in this place is prooued both by the former testimonies and also by that saying of christ Ioh. 14.2 In my fathers house are many dwelling places that is many mansions in which we may dwell and remaine Likewise this of the Apostle Phil. 3.20 Our conuersation is in Heauen Obiect But we conuerse on earth Therefore Heauen is in the earth Auns Our conuersation is in Heauen first in respect of the hope certaintie we haue thereof Secondly in respect of the inchoation or beginning which we haue here of that heauenlie life which is to be consummated in the world to come Into this heaueÌ„ that is into the house of God al the Blessed christ ascended because he ascended far aboue all Heauens Eph. 4.10 He was made higher than the heauens And Steephen witnesseth Act. 7.56 Behold I see the heauens open the son of man standing at the right hand of God Hee saw with his bodily eies endewed from aboue with a new seeing force sharpnesse beyond and through all the visible Heauens Christ in the same humane nature in which he had bin annihilated and humbled Act. 1.11 He was taken vp into Heauen God would therefore haue vs knowe the place whereinto Christ ascended 1 That it might be apparant that Christ is true man and that hee vanished not away but did continue and shall continue for euer true man 2 That we might know whither our cogitations were to be conuerted and where we ought to inuocate and call vpon him and that so Idolatrie might be auoided That we might know our dwelling place into which christ wil bring vs and in which we shal conuerse and dwell with Christ Wherefore Christs ascension is a local true and visible translation or remoouing of Christs bodie from earth into heauen which is aboue all visible heauens to the light that none can attaine vnto to Gods right hande where hee now is and whence hee shall come to iudgement Act. 1.11 Hee shal so come as yee haue seene him goe into heauen 2 Howe Christ ascended into Heauen CHrist ascended into Heauen first not simplie but in respect of his humane nature onely that the very same which was borne of the virgin dead buried and which rose againe Obiect 1 He that euer is in heauen did not ascend into heauen for then he should haue beene some time out of heauen But the Sonne of man euer was in heauen Therefore he did not ascend Auns Hee that euer was in heauen as touching that whereby he was euer there that is his Diuinity did not ascend and so we grant Christ according to his Diuinity not to haue ascended for that was before in Heauen as when Christ was on earth the same did not therefore leaue heauen So when hee is now in Heauen his Diuinitie doth not therefore depart from vs. Obiection 2 That which descended did also ascend His Diuinity did descend Therefore it did also ascend Aunswere The signification of descending is not here proper His diuinitie is said to haue descended that is to haue opened manifested it selfe in a place where before it had not 2 He ascended locally or bodily that is truly going from one place to another He translated his human nature froÌ„ a lower place by a reall most proper translation or remoouing which could not haue bin don if he had bin in body euery where 3 He tooke or lifted vp his humane nature into heauen and by his proper power and vertue entered into the possession of heauenly glory Obiect 3. That which is not in any place is euerie-where Christ is not in any place because he is ascended aboue and beyond the visible heauen beyond which there is not any place Therefore Christ is euerie where Ans First we deny the same to bee euerywhere which is not in any pâ—ace For the highest or fardest heauen iâ— not in any place neither yet is it euery-where But this is spoken of a natural place which is defined to be the superficiall extremitie of a bodie compassing and conteining so any thing within it as it selfe also is compassed conteined within another Secondly then we say that Christ is not in any naturall place but in a place supernaturall which doth contein but is not it selfe conteined and such a supernaturall place is beyond the visible heauen but what manner a thing that supernaturall place is is not learned by the discourse of mans wit and reason but only by a celestiall viewe and beholding which the Angels enioy in heauen But that Christ did ascend locally these places of the Scripture conuince Matth. 16.11 Ye shal not haue me alwaies Ioh. 16.7 If J go not away the comforter will not come vnto you Ioh. 6.62 What then if ye should see the Sonne of man ascend vp where he was before Act. 1.9 While they beheld he was taken vp Likewise He was taken vp into heauen Coloss 3.1 Seeke those thinges which are aboue where Christ sitteth at the right hand of God Of these it followeth that Christs humane nature is finite and doth change place and therefore is not euerie-where For to be euery where and to change place are contradictorie And therefore also his God-head which alone is infinite eternall and euerie-where is not said to chaunge place But here the Vbiquetaries seeke a shift that they may not be hurt by this weapon That which changeth place is not euerie-where Christs body changeth place Therefore that is not euery-where They grant the Maior of this Syllogisme to be true taking the wordes after one manner but here they contend that the words are taken after a diuerse manner As that Christs bodie is euery-where that is after the manner of maiestie or in manner as it is a maiesticall bodie it changeth place in manner of a naturall bodie or as it is a naturall bodie But they escape not a contradiction by this cauil For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words themselues for the clearing of which they are brought For so iâ— it made a meere tautologie or speaking of the same thing a begging of that which is in questioÌ„ as if I imitating them should say This aire is light according to the manner of light and it is darcke as touching the manner of darcknesse Againe This man is poore as touching the manner of pouertie and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of pouerty is nothing else but pouertie and the manner of riches nothing but riches So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed That is the same in them is affirmed of the same so these maners are that in which lyeth the coÌ„tradiction For they say Christs bodie is
to haue ascended from a lower place into an higher and to remaine in heauen vntill hee come to iudgement Nowe that some except That Christ dooth descend from heauen as oft as the supper is administred it is already refuted 4 We take not awaie the doctrine of the properties of christs humanitie Answere They altogether take it away For they wil haue his humane nature to be such as is not seene nor felt nor limited in place Reply But christ did put off these infirmities reteined the essential properties Answere But these are verie essential properties which being taken away the verity also and truth of his humane nature is taken awaie Austine saith Take awaie from bodies their spaces and they shall be no where 5 We abolish not the Doctrine concerning the communicating of properties of both natures Aunswere Yea but they endeuour it For they apply those properties of his diuine nature which are affirmed of the whole person in the concrete to both natures J wil be with you to the ende of the world This they vnderstand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the godhead of Christ was circumcised as wel as his flesh Replie This onelie wee adde That those Articles belong to them Aunswere After this sort all sectes may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the bodie of Christ But the body of Christ belongeth to the supper Therefoâ—e these Articles also belong hither For they shew how Christs bodie is to be eaâ—en 2 They belong hither because no Article of faith is at variaunce with another So belongeth hither also the Doctrine of iustification because in the â—upper no other iustice or righteousnes must bee sought for but by the bloud of Christ 6 The manner how we eate it is not to bee defined Answere They commit a double fault in so saying 1. When they denie that the maner is to be defined and so contradict and gain saie the Scripture which defineth it and sheweth that it is spiritual that there is wrought an vnion with Christ by faith through the holy Ghost 2. They themselues define the manner as it clearly appeareth by their writings 7 The saieng of Durandus is true We heare the woords we perceiue the motions we know not the manner we beleeue the presence Aunswere Durandus maketh nought either for you or against vs or for himselfe because he was a Papist And againe if his saying be rightly vnderstoode we may admit it We heare the words This is my bodie not that we eate with our mouth the bodie of Christ in the breade Wee perceiue the motions that is we perceiue the bread to enter into our mouth not the bodie of Christ We know not the maner that is not perfectly to wit after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints and how he vniteth vs in Christ We beleeue the presence namely such as is the eating and as is the vnion of the members and the head 8 We teach this onelie That the bodie and bloud of christ is trulie substantiallie and naturallie exhibited Aunswere Wee grant that we eat the true bodie of Christ So then is their disputation vaine and friuolous First Because they confesse that wee are made partakers of the true bodie of christ and that wee must not question of the manner For this wee graunt Secondly Because the reasons and refutations which they bring are of no weight or moment Certaine reasons whereby is proued That the bodie of Christ is not present either in or vnder or at the bread of the Lords Supper neither is corporallie eaten Vnder With Jn or At the Bread 1 BEcause hee tooke a true humane nature Whereunto wee ad also that wee cannot eate him otherwise than his disciples did in the first Supper 2. He truely ascended out of earth into heauen 3. Such is our eating of him as his abiding is in vs. 4. All the Saints of the old and new Testament haue the same vnion with Christ 5 Christ onely is able to offer himselfe vnto his Father Now it is necessarie in the vse of the Supper to craue of God remission of sinnes Wherefore if he bee present at the bread we must craue of him and so wee offer the bread But in the New testament it is not lawfull to direct our prayer to any certaine place 6. The blessings which are promised vnto the godly onely are spirituall Vnto these and other fore alleaged reasons commeth the consent of the auncient Fathers Ambrose Athanasius Austine Basil Bede Bertram Chrysostome ClemeÌ„s Alexandrinus the councell of Nice Ciprian Cyrill Denis Gelasius Gregorie the Great Gregorie Nazianzene Hezichius Hierom Hilarie Irenaeus Justine Leo Macharius Origen Procopius Gaza Tertullian and so forth THE SECOND APPENDIX OR ADDITION Arguments whereby the opinion of Vbiquitaries is refelled and the truth of sound doctrine confirmed THE FIRST ARGVMENT THE Marcionites and Manichees imagined that Christ had not a true and solid bodie but onely made shew of the shape of a bodie so that hee seemed onely to haue flesh and bones whereas indeed hee had them not And further that the verie incarnation and al the motions and operations of christ did but only seeme so in outward appearaÌ„ce whereas in the truth of the thing there was no such thing done Now the opinion of Vbiquitie and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques Therefore it is no lesse to bee abandoned and banished out of the church to Hell than that heresie of the Manichees That this opinion of Vbiquitie doth giue life againe to the former wee proue The Vbiquitaries are of opinion and so teach That all the properties of the Godhead were presently from the verie point of Christs conception reallie effused from the Godhead of the woorde into the humane nature which christ tooke Hence these absurdities will folow 1. Christ shall not be truely borne of the Virgine if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne and after hee was borne hee remained no lesse truely and substantiallie as touching his humanitie in that selfe-same wombe than before 2. Christ was not truely weake in his humane nature and subiect to passions if hee were then also as touching the same nature partaker of the Diuine maiestie and omnipotencie 3. Hee was not truely dead if also in the time of his death as touching his soule and bodie hee were essentiallie present euerie where together with his Godhead For the soul being euerie where present could not be really separated in distance of places from the bodie which also should be euerie where present and so neither could the body die but onely
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
his glory and our saluation We in the meane season must doe our duetie and leaue the euents to God Euerie one hath a double vocation and calling The one is common which compriseth those vertues that are common to all Christians The other is particular which belongeth to euerie ones proper calling Wee aske for both callings and vocations in this petition namely that euerie one as was a little before saide may abide in their proper and common calling committed vnto them and doe their duetie Obiection But the former petition doth desire also that we maie rightlie perfourme our duetie Therefore this petition is superfluous Aunswere In the former wee desire that God will beginne his kingdome in vs by ruling vs by his spirit who regenerateth our will that so hence forward we rightly perfourming our duety may yeeld all obedience to our King as becommeth the subiects of that kingdome But in this petition wee desire that in perfourming rightly and faithfullie our duetie we may execute the vvil of god 2 Wherefore we desire that gods will be done THIS petition is necessarie 1. That the kingdome of god maie come vvhereof vvee spake in the second petition For except god himselfe bring to passe that euerie one in his calling duetie doe diligently his vvill this kingdome cannot be setled florish and be preserued 2. That we maie be in this kingdome For except vve doe the vvill of god vve cannot be citizens of his kingdome And vve are not able of our selues by reason of the corruption of our nature to doe his vvill Therefore vvee must desire of him that vvee may doe it 3 Of whom Gods will is done in Heauen IN Heauen the will of God is doone 1. Of the sonne him selfe who doth all the will of his Father 2. Of the Angels and blessed men Of the Angels the will of God is so done in Heauen as that euerie Angel standeth in the presence of God being readie to doe whatsoeuer God commaundeth They doe both his generall and his speciall will none seaseth vpon that which belongeth to another none is ashamed to serue although we anoy them with the noysome sauour of our sinnes and offend God They are ministring spirites Hebr. 1.14 Nowe Christ addeth heere as in Heauen 1. To prescribe and draw vs a patterne and example of perfection whereunto we must striue 2. That by this desire of perfection we maie be assured that God will giue vs here the beginning and the perfection in the life come Obiection That which is alwaies done shall certainlie come to passe though we desire it not the same is not to be desired The will of God is doone alwaies and shall certainly be doone though we desire it not Therefore it is not to be desired Aunsvvere The Minor of this reason vve denie For it is false 1. As concerning the calling and vocation of euerie man because they that desire not that they may be able in their vocation to doe their duety rightly faithfully and happily the same shal neuer doe it 2. It is false also as concerning gods decrees because god hath decreed many euents but yet so as that hee hath also decreed the meanes of comming thereunto There is also a fallacy in the Maior proposition putting that for a cause which is no cause because we do not therefore desire that gods wil be done as if it should not bee done if we should not desire it but we desire it for other causes namely that all euents may be good and prosperous vnto vs. For euēts shal not be good vnto vs neither tending to our safetie except vve submit them to the vvill of god so that vvee desire that only to be done vvhich he hath decreed vvill haue done Reply The decrees of god are vnchangeable Aunsvver The Decrees of god not only as touching the euents or ends but also as touching the meanes are vnchangeable Hee hath decreed to giue the ende but by the meane vvhich is of this condition that vvee desire it and pray for it Obiection God wil haue our Parentes to die Therefore wee must desire that they maie die Answere I deny the consequent of this reason for vve must subiect our selues to the vvill of god and desire that vvhich hee commaundeth vs to desire So neither doth this follovv The church shall bee subiect vnto the crosse Therefore J wil praie for affliction Neither yet hereof may it be concluded that our vvil disagreeth from gods will because thou desirest vvith that end whereby thou must desire her deliuerie God vvill haue our parents to dy yet vvil he not haue vs to vvish their death god wil haue his church to be vnder the crosse yet he wil not haue vs to desire her crosse but to pray for her deliuery patiētly to beare it if it afflict her In like maner God wil not in this life giue vs perfect deliuerance frō sin yet wil he haue vs to vvish it euery momēt to desire that we may be wholy deliuered frō sin Wherefore some things are to be desired which God wil not doe some things which hee wil doe are not to be desired but patiētly to be suffered But neuerthelesse it belongeth nothing at al vnto vs to search what thinges God hath decreed seeing we haue this prescribed vs for a rule that wee aske desire but with a condition of gods wil. Obiection Vnpossible thinges are not to bee desired for hee that desireth thinges vnpossible desireth in vaine But to desire that Gods wil be done in earth as it is in heauē or that we maie do our duetie like as do the Angels in heauen is to desire a thing vnpossible yea it is to desire that which is contrarie to Gods decree Therefore that is not to be desired seeing God will haue this to be our state in the life to come not in this life Aunswere 1. The Maior is to be distinguished Vnpossible thinges are not to be desired except God will at length graunt them to those that desire them but God will giue the performance of his will to those that desire it and that in this life as concerning the beginning thereof in the life to come as concerning the consummation ful accomplishment Wherfore this consummation is to be desired and the impossibilitie is patiently to bee suffered in this life And the consummation is therefore to bee desired in this life that wee may at length obtaine it because he that dooth not nowe desire it shal doubtles at no time obtaine it It is one thing not to be able to attaine vnto this consummation and another thing not to desire it 2. We denie the Minor wherin is a fallacie putting that for a cause which is no cause For neither doe wee desire that in this life the consummation or perfection of our obedience towards God may bee accomplished but that heere may bee wrought the beginning and continuaunce and encrease thereof and after this
reedes are carried and blowen awaie with euery puffe blast euery breath winde of Iesuiticall mouthes I haue in charitable regard commiseration of their cases most miserable taken into my handes this learned Abridgement comprising in no great roome the very full bodie course of all Diuinity Christianity opened the hidden treasures thereof vnto them in their mother-speech that nowe no longer after they are once brought to the light knowledge of their whole duty what to God what to their Soueraigne what to euerie man their natiue Country they must performe they suffer themselues to be slocked away by wily merchants from Christ their Master neither stand in a mammering as men rent in sunder a part here a part there a part with Belial a part with Christ a part with Spaine a part with England a part with the Pope a part with Queen Elizabeth but all may in an vnanimity of coÌ„sent striue one way folowe one Christ liue loially in their own Country vnder their owne blessed Liege Lady with all prosperity Whose person then in a woorke of so great moment and so good importance might I haue preferred before or matched in equall ballance with your Honor to whose fauour patronage I should commend it of whose zeale wisedome industry most constantlie shewed in this cause of God her Maiesty the Church publike weale of this kingdome thousands of those who are nowe liuing in those Prouinces ouer which you are placed cannot but yeelde their testimonie to that the fruit benefit whereof they liue ioy in and which deserueth not onelie a present remembrance but a perpetuall registring recommendation to all succeeding ages In which most worthy and noble endeuours as it hath pleased God to make and appoint you a chiefe and principall instrument for the continuance of his Gospel and for the eternising of his name glorie here amongest vs So beseech I him that it will please him so to make and appoint you still with an enlarged bountie liberalitie so to encrease the riches of his graces gifts in you that you may with strength go forward continue and neuer giue ouer in this holie honourable race of your life in the glorious quarell of Christ his spouse vntill when in the end without end you may reigne with him in glorie Your Honors most humble at commaund HENRY PARRIE TO THE CHRISTIAN READERS HENRY PARRIE WISHETH GRACE AND PEACE THROVGH IESV CHRIST OVR LORD WHereas but a smal and short remnaunt of daies is alotted vnto euerie of vs to trie the hazard and aduenture of this world in Christes holy Merchandize yet forty yeares and the yongest may the oldest must depart I beeing subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous and earnest in this behalfe so to bestow all my possible endeuours and labours in this my Lord and Masters trafique as that neither I may returne vnto him with a Talent in a napkin and withall may leaue behind mee some poore token and testimony of my loue and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation strugling and striuing so long within me vntil it had gotten the conquest of such shamefast and fearful motions wherewith men are well acquainted who are at al acquainted with their owne infirmities I was thereby at length drawen to this bold and hardy resolution as to commit something to the presse and so to the eies of them whose great and sharp censures I haue euer with trembling thought of heretofore and euen now would flie them with al willingnes Wherefore also in respect hereof of the greennes of my age so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear wherewith I shake in mine owne conceit as I haue not presumed to draw anie shaft out of mine owne quiuer or to present the world with an vntimely fruite of so yong a tree but rather haue made choise of a shaft out of the Lordes armory framed by the hand and skill of the Lords work-man fit to make the man blessed who hath his quiuer full of them If yet in this I haue been presumptuous if bolde if vndiscreete if foolish my brethren for your sakes haue I bin so for your sakes haue I bin presumpteous bold vndiscreete foolish euen for you and for your children The greater is my hope and trust that these whatsoeuer my paines and labours shall find fauor and grace in your sights and receiue good entertainment at your hands bicause for you they haue bin vndertaken and the gains and commodity that shal arise therof if by the blessed wil of God any shal arise shal redound vnto you and yours for euer It is a case lamentable deseruing the bowels of al Christian pitty and compassion and able to cause the teares of sorrow to gush out and streame downe the face of a man who is not frosen too hard in security and in an vncharitable carelesnes when he shall but lift vp his eies and see the wast and desolation of so many distressed soules who in so many places of this our land country haue bin are daily either pined away and consumed to the bone for lack of Gods susteinance the bread of life the word of God the only preseruatiue of the soule or through the deceitful poison of that old Sorceres and Witches Children infected and baned vnrecouerably Alas poore soules fain would they haue somewhat to keep life within them and therefore as famished and starued creatures which haue beene for a space pounded vp and pin-folded in a ground of barrennes debarred of al succor reliefe when euer they may light of any thing that may go down the throat be it as bitter as gall and as deadly as poison they swallowe bitternes as suger and lick vp death as sweet honny And yet I rue to speak it such is the hard-hartednes and brutish vnnaturalnes of manie merciles men if yet men who haue so flinted their foreheads seared and sealed vp their minds and consciences in al impietie as that they haue entred as it were into a league bond with themselues to forget Christ neuer to knowe the man more neuer to speake in the name of Iesus neuer to feed the flock of Iesus whose soules are euen as great and dear to him as the price they cost him For had not these men swornlike * Of Valennus the Caâ—dinals religion who graceles man abiur his ecclesiasticall vocâ—tion to beâ— lifted vp tâ— temporall Dukedomâ— Sabellic Eâ—nead 10. liâ— sons of the earth to possesse the earth for euer and to leaue heauen and the heirs of heauen euen the chosen of God to God himself to look to it were vncredible naie vnpossible
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the canonicall but rather for the verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto the Church when it was committed to writing but the manifesting of it began together with the
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite 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 appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer 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 shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
hand than the other 3 Obiection It is said Mat. 12. Euerie sinne and blasphemie shal be forgiuen vnto men but the blasphemie against the holy Ghost shal not be for-giuen to men neither in this worlde nor in the world to come Hence they will gather That some sinnes are for-giuen in this woorlde some in the worlde to come that is in purgatory and some are neuer for-giuen of which these be mortall but the others veniall in their owne nature But first neither heere neither else-where doth Christ teach that some sinnes are forgiuen in the worlde to come Sins are remitted in this world onely For that all other sins are forgiuen not in the woorld to come but in this woorlde both Christ signifieth in this place and the Scripture elsewhere teacheth because it is certaine that sinnes are not remitted but only to those who repent No sinne which may not be remitted except the sin against the holy Ghost But he denieth that the sinne against the holy Ghost is remitted either in this world or in the worlde to come that hee might more significantly expresse the deniall of pardon to it Secondly Whether they say for-giuenesse to bee in this woorld or in the woorlde to come yet this standeth immoueable that it commeth not of the nature or corruption of the sinne but of free mercy for Christs sake And if euery sinne be so grieuous that it could not be purged but by the blood of the Sonne of God then doubtles they do great despite contumelie vnto that blood who so extenuate any sin as to deny that it deserueth eternall punishment vnto which the death of the Sonne of God is equiualent Farther euen by their owne confession There are manie mortal sins which notwithstanding are forgiuen in this life Wherefore either they must make all these to be euen in their own nature venial or they wil neuer proue out of this place that the smalnes of the sin is the cause of forgiuenes 4 Obiection It is said Rom. 1. The wrath of God is reueiled from heauen against al vngodlinesse And 1. Cor. 6. Know yee not that the vnrighteous shall not inherit the kingdome of God Out of these and the like places they gather that seeing they are mortal sinnes which shut men out of the kingdome of God and all sinnes do not so therefore there are some sinnes which in their own nature are not mortall But they conclude more than followeth by force of reason For that some sinnes are venial there is no doubt but that commeth by grace remitting those sinnes which without remission would shut men doubtlesse from the kingdome of God 5 Obiection It is said 1. Cor. 3. If anie mans worke burn Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God he shal loose but he shall be safe himselfe neuerthelesse yet as it were by fire Therefore say they some sinnes cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardō which befalleth to those who hold the foundatiō which is christ For to build on the foundation wood stubble that is to parch the word of god with vnnecessary questiōs humane opinions traditions which oftē are occasions of schisms in the Church often of Idolatry and errours it is not so light a sinne as they deeme it who do it but deserueth eternall malediction except remission be made for the Sonne of God as it is declared in the Reuelation Chapt. 22. 6 Obiection It is said Heb. 5. A high priest taken frō among men is bound to offer for sins as wel for his own part as for the peoples This place sheweth that the sinnes of the priest are not venial by themselues or of their own nature but for the sacrifice of Christ which was signified by the typicall sacrifices therfore it quite clean ouerthroweth the opinion of our aduersaries For if al sins euen of a righteous Priest are in the sight of God so great that they cānot be purged but by the death of the Son of God it necessarily foloweth that they of their own nature deserued euerlasting death 7 Obiection It is said Iam. 1. When lust hath conceiued it bringeth forth sin sin when it is finished bringeth forth death Here say they Iames saith that there is one sin finished when as the wil vpon deliberation consenteth to euil lust Actual sinne is an effect of Originall sinne a cause of death which though purchased by Originall yet is aggrauated by Actuall another not finished when a man sinneth without deliberation to sin finished he ascribeth that it bringeth foorth death We answere that the consequence of this is not of force because that a property which belongeth to diuerse kindes when it is ascribed to one kind it foloweth not thereof that it is to be remooued frō the other For S. Iames distinguisheth the kindes or degrees of sins Original Actual saith that death foloweth after Actual not as if death did not follow after Original but because that Actual is a middle between Originall sin death as a cause of this an effect of that and doth aggrauate death or punishmēt which already was purchased by originall sinne Neither doth he chiefly speak of the degrees of punishmentes but of the cause and originall of them to be sought in the corruption of our own nature 8 Obiect It is said Iam. 3. In manie things we sin al. Hence our aduersaries wil proue that the sins of the iust are venial because they fal either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the iust who by faith retein or receiue righteousnes are venial not of their own nature but by grace Gods iustice is not at variance with his mercie though it iudge the least sinne worthy of eternall death 9 Obiection God is not cruell but mercifull neither light in his loue but constant Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments But they imagine that the iudgement of God concerning sin is at variance with his mercy which are not at variance but do very well agree For God is in such wise merciful as he is also iust Now the iustice of God requireth that he iudge all euen the least offence and contempt of his maiesty worthy of eternall damnation This iudgement against euery sin the mercy constancy of Gods loue doth not take away but for the shewing and declaring thereof it is sufficient that he reioiceth not at the destruction of them that perrish that for testimony thereof he inuiteth all to repentance forgiueth them who repent their sinnes which by thēselues were worthy of euerlasting death that is he punisheth them causeth satisfaction for them not in
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
then and deliuerer must wee seeke for Such a one verily as is verie man perfectly iust and yet in power aboue al creatures that is who also is verie f 1. Cor. 15.21 25. Ier. 23.6 Isai 53.11 2. Cor. 5.14 Heb. 7.16 Isa 7.14 Rom. 8.3 God 16 Wherefore is it necessarie that he be verie man and that perfectly iust too Because the iustice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sinne But hee g Ro. 5.12 17. that is himselfe a sinner h 1. Pet. 3.18 cannot make recompence for others 17 Why must he also be verie God That he might by the power of his Godhead i Isay 55.3 18. Acts. 2.24 1. Pet. 3.18 sustaine in his flesh the burden of Gods wrath and k 1. Iohn 1.2 49.10 Act. 20.28 Ioh. 3.16 might recouer restore vnto vs that righteousnesse and life which we lost 18 And who is that Mediatour which is together both very God and a very perfectly iust man Euen our Lord Iesus Christ l Mat. 1.23.1 Tim. 3.16 Ioh. 14.16.1 Tim. 2.5 Luk. 2.11 who is made to vs of God wisedome righteousnesse sanctification and m 1. Cor. 1.30 redemption 19 Whence knowest thou this Out of the gospell which God first made knowen in n Gen. 3.15 Paradise afterwards o Gen. 22.18 49.10.11 Rom. 1.2 Heb. 1.1 Act. 3.22 c. 10.43 did spread it abroad by the Patriarks Prophets p Ich. 5.46 Heb. 10.7 shadowed it by sacrifices other ceremonies of the law lastly q Rom. 10.4 Gal. 4.4 3.24 Heb. 13.8 accōplished it by his only begotten Son 20 Is then saluation restored by Christ to all men who perished in Adam Not to al but to those only who by a true faith are engraffed into him r Ioh. 1.12 3.36 Isa 53.11 Psal 2.12 Rom. 11.20 Heb. 4.2 10 39. receiue his benefits 21 What is faith It is not only a knowlege whereby I surely assent to al things which God hath ſ Heb. 11.13 Ia. 2.19 Gal. 2.20 reuealed vnto vs in his word but also an assured t Rom. 4.16 5.1 10.10 c. Iac. 1.8 trust kindled in my u Rom. 1.16 10.17 1 Cor. 1.21 Mar. 16.16 Act. 16.14 heart by the holy x Mat. 16.17 Ioh. 3.5 Gal. 5.22 Phil. 1.19 ghost thorough the gospel whereby I make my repose in God being assuredly resolued that remissiō of sins euerlasting righteousnes life a Hab. 2.4 Mat. 9.2 Eph. 2.7.8.9 Rom. 5.1 is giuen not to others only but to me also and that freely through the mercy of God for the b Rom. 3.24.25 Act. 10.43 merit of Christ alone 22 What are those thinges which are necessarie for a Christian man to beleeue All things which are c Ioh. 20.31 Mat. 28.10 promised vs in the gospel the sum whereof is briefely comprised in the Creed of the Apostles or in the Articles of the Catholick vndoubted faith of all Christians 23 Which is that Creede I Beleue in God the father almighty maker of heauē earth And in Iesus Christ his only Son our Lord which was cōceiued by the holy ghost born of the virgin Mary suffered vnder Pontius Pilate was crucified dead buried he descended into hell the third day he rose again frō the dead he ascended into heauen sitteth at the right hand of God the father almighty from thence shal he come to iudge the quick the dead I beleue in the holy ghost the holy catholick church the communion of saints the forgiuenes of sins the resurrection of the body and the life euerlasting AMEN 24 Into how manie parts is this Creede diuided Into three parts The first is of the eternall father our creation The second of the Sonne our redemption The third of the holie ghost our sanctification 25 Seeing there is d Deut. 6 4. Ephes 4.6 Esa 44.6 45.5 1. Cor. 8.4 but one onlie substance of God why namest thou these three The Father the Sonne and the holie Ghost Because God hath so e Esa 61.1 Luc. 4.18 Psal 110 1. Mat. 3.16.17 28.19 Io. 14.26 15.26 Tit. 3.5.6 Eph. 2.18 2. Cor. 13.13 Gal. 4.6 1. Ioa. 5.7 manifested himselfe in his woorde that these three distinct persons are that one true euerlasting God OF THE FATHER 26 What beleeuest thou when thou saiest I beleeue in God the Father almightie maker of heauen and earth I beleeue the euerlasting father of our Lord Iesus Christ who a Gen. 1. 2. Psal 33.6 Iob. 33.4 Act. 4.24 14.15 c. Isa 45.7 hath made of nothing heauen earth with all that are in them who like-wise vpholdeth and b Psa 104.3 115.3 Mat. 10.29 Heb. 1.3 Rom. 11.36 gouerneth the same by his eternal Counsel and prouidence c Ioa. 1.12 Rom. 8.15 Gal. 4.5.6.7 Eph. 1.5 to bee my God my Father for Christes sake and therefore I doe so trust in him and so relie on him that I make no doubt but he will prouide all things d Psal 55 23. Mat. 6.26 Luc. 12.22 necessarie both for my soule and bodie And further whatsoeuer euils he sendeth on mee in this troublesome life hee will e Rom 8 28. turne them to my safety seeing both he is able to doe it as beeing f Isa 46 4 Rom. 10 12. 8.38 c. God almightie and willing to doe it as beeing g Mat 6. 7.9.10.11 a bountifull father 27 What is the prouidence of God The Almighty power of God euery where present h Act. 17.25 c. Psal 94 9. c. Is 29.15 c. Ezec. 8.12 whereby hee doth as it were with his hand vphold i Heb. 1.2.3 gouerne heauen earth with all the creatures therin So that those thinges which growe in the earth as likewise raine and drouth fruitfulnes barrainnes meat k Ier. 5.24 Acts. 14.17 drink l Ioh. 9.3 health and siknesse m Prou. 22.2 riches and pouertie in a woord all things come not rashly or by chance but by his fatherly counsell and will 28 What doth this knowledge of the Creation and prouidence of God profite vs That in aduersitie n Rom. 5.3 c. Iac. 1.3 Iob. 1.21 c. wee may bee patient and o Deut. 8.10 1. Thess 5.18 thankfull in prosperitie p Rom. 5.4.5 haue hereafter our chiefest hope reposed in God our most faithfull father beeing sure that there is nothing which may q Rom. 8.38.39 withdrawe vs from his loue for as much as all creatures are so in his power that without his will they are not r Iob. 1.12 2.6 Prouer. 21.1 Acts. 17.25 c. able not only to do any thing but not so much as once to moue OF THE SONNE 29 Why is the Sonne of God called Iesus
power to a new life Lastly the resurrectiō of our head christ is a l 1. Cor. 15.12 c. Rom. 8.11 pledge vnto vs of our glorious resurrection 46 How vnderstād you that He ascended into heauē That Christ his Disciples looking on was a Act. 1.9 Ma◠16 19. Luc. 24.51 taken vp from the earth into heauen and yet still b Heb. 4.14 7.25 9.11 Rom. 8.34 Eph 4.10 Col. 3.1 is there for our sakes and wil be vntill he come againe to iudge the quick and c Act. 1.11 Mat. 24.30 dead 47 Is not Christ with vs then vntill the ende of the world as he hath d Mat. 28.20 Mat 26.11 Io◠16.18 17.11 Acts. 3.21 promised Christ is true God and true man and so according to his manhood he is not now on earth but according to his godhead his maiesty his grace and spirit he e Ioh. 14 17. c. 16.13 Ep. 4.8 August tract 50. in Ioh is at no time from vs. 48 Are not by this means the two natures in Christ pulled asunder if his humanity bee not wheresoeuer his diuinity is No for seeing his diuinity is incomprehēsible euery where f Act. 7.49 17.27 c. Ier. 23.24 present it followeth necessarily that the same is without the bounds of his human nature which he took vnto him and yet is neuertheles in it g Col. 2.9 Ioh. 3 13. 11.15 Mat. 28.6 abideth personally vnited to it 49 What fruite doth the ascension of Christ into heauen bring vs First that he h 1. Ioh. 2.1.2 Rom. 8.34 maketh intercession to his father in heauen for vs. Next that wee haue our flesh in heauen that wee may bee confirmed thereby as by a sure pleadge that it shal come to passe that he who is our head will i Ioh. 14.2 20.17 Eph. 2.6 lift vp vs his mēbers vnto him Thirdly that hee k Ioh. 14.16 16.7.2 Cor. 1.22 2. Cor. 5.5 sendeth vs his spirit insteed of a pledge between him and vs by whose forcible working we seeke after not earthly but heauenly things where he himselfe is l Col. 3.1 Phil. 3.20 c. sitting at the right hand of God 50 Why is it further saide Hee sitteth at the right hand of God Because Christ therefore is ascended into heauen to m Ep. 1.20 5.23 Col. 1.18 shewe there that hee is the head of his church by whō the father n Mat. 28.18 Ioh. 5.22 gouerneth al things 51 What profite is this glorie of our head christ vnto vs First that through his holy spirite he a Eph. 4.10 powreth vpon vs his members heauenly graces Then that hee shieldeth and b Ps 2.9 101. 2. Ioh. 10.28 Ephes 4.8 defendeth vs by his power against all our enimies c Lu. 21.28 Ro. 8.23.24 Phi. 3.20 Tit. 2.13 52 What comfort hast thou by the comming againe of Christ to iudge the quicke and dead That in all my miseries and persecutions I looke with my head lifted vp for the verie same who before yeelded himselfe vnto the iudgemēt of God for me and d 2. Thess 1.6.7 1. Thess 4.16 Mat. 25.41 tooke away all malediction from me to come iudge from heauen to throw al his my enimies into euerlasting paines but to e Mat. 25.34 translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory OF THE HOLIE-GHOST 53 What beleeuest thou concerning the holy-ghost First that he is true and coeternall God with the eternal father the f Gen. 1.2 Is 48.16 1. Cor. 3.16 1. Cor. 6.19 Act. 5.3.4 Son Secondly that he is also g Mat. 28.19 2. Cor. 1.2 giuen vnto mee to h Gal. 3.14 1. Pe. 1.2 1. Cor. 6.17 make mee through a true faith partaker of Christ and all his benefits to i Act. 9.31 comfort me and to k Ioh. 14.16 1. Pet. 4.14 abide with mee for euer 54 What beleeuest thou concerning the holy Catholicke Church of Christ I beleeue that the Sonne of l Ioh. 10.11 God doth from the m Gen. 26.4 beginning of the worlde n Rom. 8.29.30 Ep. 1.10 1. Pet. 1.20 to the end gather defend and o Is 59.21 Ro. 1.16 10.14.17 Eph. 5.26 preserue vnto himselfe by his spirite and p Act. 2.46 Eph. 4.3.4.5 woorde out of whole q Mat. 16.18 Ioh. 10.28 mankinde a company r 1. Ioh. 3.21 2. Cor. 13.5 chosen to euerlasting life and agreeing in true faith and that I am a liuely ſ 1. Ioh. 2.19 member of that company and so shall t 1. Cor. 1.8.9 Rom. 8.35 c. Psal 71.18 remaine for euer 55 What meane these wordes The communion of Saints First that al and euerie one who beleeueth are in common a Ioh. 1.3 Rom. 8.32 1. Cor. 12.13 21. 1. Cor. 6.17 partakers of Christ all his graces as being his members And then that euerie one ought readily b 1. Cor. 13.5 Phil. 2.45.6 cherefully to bestow the giftes graces which they haue receiued to the common commodity and safety of all 56 What beleeuest thou concerning remissiō of sins That god for the satisfaction made by c 1. Ioh. 2.2 2. Cor. 5.19.21 Christ hath put out all the remembrance d Ier. 31.34 Ps 103.3.4.10.11 Rom. 7.24.25 Rom. 8.1.2.3 of my sinnes also of that corruption within me wherewith I must fight all my life time and doth freely endowe me with the righteousnesse of christ that I e Ioh. 3.18 come not at any time into iudgement 57 What comfort hast thou by the Resurrection of the flesh That not only my soule after it shal depart out of my body shal presently be f Luc. 23.43 Phil. 1.23 taken vp to christ but that this my flesh also being raised vp by the power of christ shal be again vnited to my soul shal be g 1. Cor. 15.53 Iob. 29.25.26 1. Ioh. 3.2 Phil. 3.21 made like to the glorious body of christ 58 What comfort takest thou of the article of euerlasting life That for asmuch as h 2. Cor. 5.2.3 I feel already in my hart the beginning of euerlasting life it i 1. Cor. 2.9 Iohn 17.3 shal at length come to passe that after this life I shal enioy ful perfect blisse wherein I may magnifie God for euer which blessednesse verily neither eie hath seene nor eare hath heard neither hath any man in thought conceiued it 59 But when thou beleeuest all these thinges what profit redoundeth thence vnto thee That I am righteous in Christ before God and an heir of k Heb. 2.4 Rom. 1.17 Ioh. 3.36 eternal life 60 How art thou righteous before God l Rom. 3.21.22.24.25.28 5.1 Gal. 2.16 Ep. 2.8.9 Phil. 3.9 Only by faith in Christ Iesus so that although my conscience accuse me that I haue grieuously trespassed against al the commandemēts
of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external
suffer chaunge from anie inwarde originall or beginning of chaunge For whatsoeuer is so moued or changed that must needs haue partes whereof some must mooue some be moued Now that god should be diuided into parts neither doth his immensity suffer nor his great perfectiō For seing euery part is imperfecter thā the whol in god is nothing which is not most perfect it is impious to imagin any parts in him Wherefore neither by any outwarde nor inward cause is he moued or changed Secōdly whatsoeuer is changed that must needs be changed either to the worse or to the better or into a state equal to the former It is impossible that God should bee made worser for he should so become of perfect vnperfect And to be made better is also vnpossible For so he should haue bin before more vnperfect But neither can he be trāslated into an equall condition and state as thereby to leaue some good which before he had and to receiue some good which before hee had not for thus should he be neither before nor after his change most perfect as wanting some part of those good thinges which belonged vnto him Thirdly That which is infinite neither can be made greater for so it shoulde not haue beene infinite before nor lesser for so it shoulde bee made finite Seeing then both the essence and power and wisedome and all the vertues of God are incomprehensible all things in God immense therefore cannot any of them be either diminished or increased Fourthly For the same cause God doth not transport and remooue himselfe from place to place as creatures seeing by reason of his immensitie whereby he filleth heauen and earth he can neither depart nor be absent from any place Fiftly Seeing he is most wise and therefore from euerlasting hath most well purposed decreed and foreseene all things change of purpose will cannot fal into him And therefore God would haue this in many places of holy scripture inculcated vnto vs that his nature wil is subiect to no mutations as beeing a thing most respecting his glory As Num. 23.19 God is not as mā that he should lie nor as the Son of man that he should repent Hath he said it then shall he not doe it Hath he spoken shall he not accomplish it Psal 33.11 The counsell of the Lorde shall endure for euer And the thoughts of his hart from generation to generation Iam. 1.17 With whome is no variablenesse neither shadowe of change Why God is sayd to repent when yet hee doeth nothing which hee decreed not from euerlasting 1 Obiection But God is said to repent Answere He is said to repent not that he changeth his will but 1 because he earnestly detesteth sinnes and is not delighted with the destruction of men 2 Because by reason of this hatred against sinne this mercie towards repentant sinners he maketh change of things and euents which from euerlasting he decreed as men are wont to doe who repent them of their purpose For among men euery change is an amending of that which disliketh thē Amending riseth vpon repentance Wherfore the name of repētance as also the names of other human affectiōs are said to be attributed to god by an anthropopathie Because the Scripture speaketh of God after the manner of men for our infirmitie that wee vnderstanding those thinges which are in vs to be shadowes of those which are in god may in some sort conceiue something of the nature of god and his wil towardes mankinde Wherefore these formes of speaking doe not signifie any perturbation in God or change or passion like vnto our affections but are vsed to signifie these two things of God First that that is not a fained or dissembled but an earnest eternall vnchangeable nature will in god a shadow and image whereof he would haue the affections and motions created in men to be yet is it without al trouble or hinderance or diminishing of his blessednesse and ioy Secondly that he doth those things which mē are wont to do being stirred vp by those affections which are attributed to God not that he as men being mooued by a present or sodaine affection of the minde doth nowe first take counsel but doth now at the length execute and do those things which he decreed and appointed from all eternity 2 Obiection Gods promises and threatninges conditional and with an exception The promises and threatnings of God oftentimes are not fulfilled Aunswere The promises of God are alwaies to be vnderstood with an exception of the crosse of the Godly and of the punishments and chastisments of such as depart from God and sinne or with a condition of perseuerance in faith and Godlines and also contrarilie his threatninges with an exception of conuersion and praier or with a condition of perseuerance in sinne And these conditions are sometimes expressed as Ier. 18. and 28. where plainly is set downe this rule of vnderstanding Gods promises and threatninges as that God will punish them who depart from him vnto whom he had promised blessinges and will spare those who repent to whom hee had threatned punishment And sometimes they are closely vnderstoode especially in the threatninges and comminations thereby euen to wrest repentaunce and more timely and earnest praiers from vs by which as meanes interposed and comming betweene he hath decreed to saue and deliuer vs. Reply But these conditions are vncertain chaungeable Therefore the wil of god is also changeable Aunswere In respect of the nature will and iudgement of man they are chaungeable but in respect of the counsell and prouidence of God vnchaungeable and most certaine For God hath decreed from euerlasting the means and ends of things as also he hath decreed in whome hee will and in whome hee will not woorke conuersion 3 Obiection He changeth manie his precepts obseruances and woorks as the Mosaicall Lawes and gouernement Answere He changeth them indeede but so as he woulde also from euerlasting that change neither are al thinges appointed of God for perpetuity But he decreed from euerlasting some things to last only for a time Gods vnchangeablenes one of his speciall differences whereby hee is distinguished from all creatures Wherefore bee it to vs out of all controuersie that God is vnchangeable For first this is amongest those especial differences whereby the Creatour will be discerned from all creatures that hee onelie can by no meanes bee changed whereas all other things both are diuerslie changed may at the onlie pleasure of God be changed infinitelie howsoeuer for a while so long as it is his pleasure they are and seeme firme and immutable according as it is said Mat. 24. Heauen and earth shall passe but my word shall not passe Secondly Hence we vnderstand and are assured that al things in the worlde are gouerned by the euerlasting prouidence of god For seeing no mutation happeneth to god it must needes be that all his counsailes were
mutatiō before that original beginning of the motions mutations of nature For god wil from euerlasting to euerlasting that al should then begin haue their moueing mutation beeing when this beginning was made There is therefore an ambiguity in the word quietnes For we grant the Maior as concerning that quietnesse which signifieth a priuation in the subiect that is taken away by motion But the maior is false if it meane such a quietnesse as is an absolute denial of the being of motion This is takē away not by motion but by the wil of god which alone without second causes any motion beginneth motion 4 Ob. If time be eternal then motion also is eternal for time is the measure of motion Time as it is taken for the measure of motion is not eternal wherby we iudge how long or short al motiō is But time is eternal because euery instant or point of time is the end of that time which went before the beginning of that which followeth Therefore also motion is from euerlasting Auns The appellation of time heere is ambiguous or doubtfull and therefore causeth a double aunswere For if time bee taken onelie for the measure of some motion the Maior is true but if it be takē for the during of any thing the Maior is false as it is manifest in the during of quietnesse which during also is time So also eternity is time without any mutation of the thing which is eternall So the Minor also is true as concerning duration but as concerning the measuring of motion it is false Neither is it furthered by the argument which is adioined concerning an instant For the first instant or moment wherein any motion beginneth may bee also without any precedent motion for otherwise wee shoulde bee faine to say that all euen the shortest motions of all thinges were from euerlasting And that instant is onely the beginning or first point or indiuisible moment wherein time by the will of God beganne to flowe or multiply but it is not the end of any time forepast So the first point in a line hath only line after it not also before it that is it is the beginning of the line not also the end Heauen is not corrupted naturally but by the power of God 5 Obiection Whatsoeuer hath a beginning hath also an ending The celestiall bodies haue no ending Therefore they had no beginning Aunswere The Maior is to bee distinguished Whatsoeuer hath a beginning naturally by motion or alteration of a preexistent subiect hath an ending also and is corrupted to witte naturally by motion The celestial bodies are not corrupted that is naturally for they haue not a matter which is capeable of another forme Therefore they had no beginning that is by naturall motion For by order of nature corruption followeth the generation of one thing out of another Nowe although heauen is not corrupted naturally yet is it corruptible by the absolute power of GOD woorking without anie motion For the omnipotencie of the Creatour is able most freely either to preserue in the same state or to chaunge or to bring to nothing as well those things which he formeth out of other things as which hee produceth out of nothing 6 Obiection God is eternal Heauen is the pallace and seat of god Therefore heauen is eternal Answere It doth not follow For first there are foure termes in this Syllogisme For God is one thing and the pallace and seat of god another thing which is not god In like maner the body is the seat of the soule But it followeth not hereof that the body is a spirituall intelligent immortall essence because the soule is Secondly heauen is the seat of God not properly nor necessarily because God as being an infinite essence is in al thinges and without althings Lib. 1. de Coelo cap. 9. And Aristotle himselfe witnesseth that hee is without heauen Therefore hee can bee though heauen bee not neither needeth he this Tabernacle But hee is saide to dwell in heauen though hee fill all thinges with his essence and power 1. Because hee is aboue all thinges and the Lorde and ruler of all 2. Because hee exhibiteth there his glorie maiestie and grace more clearly and fullie to be beheld and enioied of the blessed Angels and men than heere on earth Against the first aunswere the Vbiquetaries replie in Aristotles behalfe on this manner Heauē is the place of the blessednes of the elect but not god himself or blessednesse The blessednesse of GOD is not without GOD but is GOD himselfe Heauen is the blessednesse of GOD not anie place Therefore heauen is GOD himselfe Answere 1. Not onlie Aristotle but the sacred scripture also doth eueriewhere distinguish heauen from god as the thing made from the maker thereof and also opposeth heauen to earth so that it affirmeth earth to bee below and heauen aboue vs where GOD communicateth himselfe and his blessednesse vnto the elect more clearelie and fullie than on earth Heauen saith GOD himselfe is my seat and earth my footestoole Wherefore although heauen were somewhere taken for heauenly blessednesse yet might it not bee heereof inferred that heauen properlie is not a place wherein the elect enioie and shall for euer enioie that blessednesse For also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked beeing truely seuered from the Godlie shall suffer those paines and tormentes 2. The Minor is false if heauen bee taken for that blessednesse which is GOD himselfe beeing sufficient vnto himselfe in all thinges For heauen is a thing created and finite that blessednesse is increate and immense And if it bee vnderstoode of a created blessednesse which is in vs communicated from GOD there are foure termes in the Syllogisme For the Maior proposition speaketh of an increated blessednesse which is the verie essence of GOD neither is communicated at anie time to anie creature The external respects and relations of God are not the mutation or perfection of God but of the creature 7 Obiection Hee that is Lorde in possession is happier than hee which is Lord onlie in possibilitie But GOD before the creation was onelie in possibilitie Lorde Therefore hee is made happier by the creation But this is absurd Therefore the woorlde was from euerlasting Aunswere He is happier that is Lord in possession true if by the actual dominion and gouernement there arise anie more good vnto him than hee had before But vnto GOD by reason of his exceeding great perfection simplenesse and immutabilitie there coulde or can nothing at all come by his creation and dominion ouer his creatures For the respectes and appellations of Creatour Lorde Sauiour Redeemer Father of mankinde and the like which GOD in time assumeth vnto him doe not appertaine to Gods essence but signifie the beginninges and mutations of creatures that is GOD is termed creatour not of anie newe action or forme that is in
belong those sayings which teach the man Christ to be the onlie begotten Sonne of god Iohn 3.16 So god loued the woorld that he gaue his onelie begotten Sonne Ioh 1.14 We saw the glorie thereof that is of the worde incarnate as the glory of the onelie begotten Sonne of the Father For the onely begotten is he who hath not any brethren of the same generation and nature But Christ as touching his humane nature hath brethren Heb. 2.14 For asmuch as the children were partakers of the flesh and bloode hee also himselfe likewise tooke part with them And a little after He in no sort tooke the Angels but he tooke the seede of Abraham Wherfore in al things it became him to be made like vnto his bretheren And a litle before He that sanctifieth they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them bretheren Wherefore there is in CHRIST another nature according to which hee is the onely begotten Sonne of the Father besides his humanitie according to which both he hath many bretheren and is sprung not of God but of the seede of Dauid Christ is called the onely begotten by nature not in respect of the manner of his generation Obiect The man Iesus is called the onely begotten because he onely was begotten of the Virgin by the Holy Ghost Aunswere It is a misconstring and corrupt interpretation of the word 1. For hee is so the onely begotten that hee is also the proper or naturall sonne Now such a one is saide to be the onely begotten not for the special manner onely of begetting but because he onely was begotten of his substance whose sonne hee is called or because hee onely hath his essence issuing from the substaunce of the Father 2 Because hee the verie same by whom all things were made and are preserued who is in the bosome of the Father euen from the beginning of the world reueiling God vnto the chosen who being sent from heauen into the woorld tooke flesh came in the fleshe c. hee is called the only begotten sonne of the father Ioh. 1.18 1. Ioh. 4.9 Iohn 1.14 We saw the glorie thereof that is of the Worde but not of the man Iesus as hereticks would haue it For there is no other antecedent in that place but the Woord For these words go before The Woorde was made fleshe and dwelt among vs then it followeth and we sawe the glorie thereof If then the Woorde it selfe be called and is the onely begotten then Christ is called the only begotten in this place not in respect of the manner of his generation of the virgin but in respect of his generation from euerlasting of the Father 3 The Words generation of the father is often in scripture discerned and distinguished from christes generation of the virgin The Euangelist as wee see calleth the Woord the only begotten of the Father Of wisedome it is said Prouerb 8.25 that before the mountains that is from the beginning it was formed or as the Chaldee paraphrast interpreteth it begotten but we reade in Matthewe that Iesus who is called Christ was borne of Marie 4 The only begotten is opposed to Angels men But Angels and men are the Sonnes of God either by creation or by adoption or by sanctification after what sort soeuer this be wrought by the holy ghost Therefore Christ must needes bee called the onely begotten for this cause euen for that he is his Son by nature For after this manner he is the Sonne of God onely and truely and simply seuered from other Sonnes Wherefore to this second ranck or classe those places also should be referred which shew that we are the Sonnes of God by adoption by and for that only begotten Sonne For seeing grace is opposed to nature and we are Sonnes by Grace it must needes be that Christ is the Sonne by nature To the third classe belong those testimonies of Scripture God is and is called the sonne which attribute the name of sonne manifestly to the other nature also in christ which subsisted by it selfe before and besides the flesh assumpted and did woorke all thinges And seeing Seruetus others are hereâ—n an vprore as it were and fight for this that onely the man Iesus borne of the Virgine but not God or the God-head is called the Sonne in Scriptures and that therefore before Iesus was borne there was not any Sonne of God subsisting wee are diligently to gather and collect those testimonies wherein the name of Sonne is not attributed to the humane nature only but also to the diuine The third argument therefore is this That which subsisting before the flesh borne of Marie created the woorld and from the first beginning hitherto woorketh the same thinges with the Father the same is a person and that without the flesh and before it But the sonne of god is called that which subsisting before the flesh created the woorld and from the first beginning hitherto worketh the same things with the father Therefore the sonne is a person and subsisting euen without the fleshe and before it that is Christ Iesus borne of Marie hath another nature besides his humane nature in respect whereof Christ euen before his humane nature was truly existed is is called the Sonne of God The Maior of this reason is manifest For that which worketh all woorks and that with the same authoritie liberty and power wherewith the Father doth must needs be a liuing and vnderstanding substance that is a person Nowe the Minor is prooued by testimonies of Scripture For the very same who is before all thinges for whome and by whome all thinges were created and doe consist who dooth all thinges likewise himselfe which the Father dooth is called the beloued sonne of God the first begotten of all creatures by whome god spake vnto vs in the last daies Coloss 1.16 Hebr. 1.1.2 Hebr. 2.10 Iohn 5.19 c. But the fleshe or humanity of CHRST is not before all thinges is not creatresse but created in the last times doth not vpholde or sustaine all thinges with his woord beck and effectuall will but is it selfe sustained and vpheld by the Woorde who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculouslie conceiued in the Virgins wombe was subsisting did woorke and is the Sonne of God Againe John 3.17 God sent not his Sonne into the world to condemne it The Father sent the Sonne into the woorlde but the humanity of the Sonne was borne in the woorlde Therefore he was his Sonne before he was sent into the woorlde Ioh. 5.21 The sonne quickneth whom he wil. Matth. 11.27 No man knoweth the Father but the Sonne and hee to whome the Sonne wil reueile him But in the old Testament before Iesus was borne of the Virgine some were raised from the dead and quickened for there were some from the
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
flesh câ—nsubstantiall with men we doe not affirme him to bee according to the fleshe consubstantial with God For as according to the spirit he is not consubstantial with vs For according to this he is consubstantial with God So of the other side he is not according to the flesh coessentiall with god but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct diuerse one from the other not to bring in a diuision of one vndiuided person but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as vnited which make to the manner of the vndiuided vnion or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word the flesh how then seeing the Word is euery where is not the flesh also found euery where For when it was in the earth it was not verily in heauen and now because it is in heauen it is not verily in the earth and in so much it is not as that as touching it wee looke for Christ to come from heauen whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion either the Word is coÌ„teined in place with the flesh or the flesh is euery where with the Word where as one nature doth not receiue any contrarie or diuers thing in it selfe and it is a thing diuerse and far vnlike to be circumscribed in place and to be euerie where and seeing the Word is euerie where and the flesh is not euerie where it is apparent that one and the same Christ is of both natures and is euerie where as touching the nature of his Godhead but is not euerie-where as touching the nature of his manhood is created and hath no beginning is subiect to death and cannot die the one he hath by the nature of the Word whereby hee is god the other by the nature of his flesh whereby the same God is man Wherefore that one son of God and the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his Godhead was created by the nature of his flesh and was not created by the nature of his godhead circumscribed in place by the nature of his flesh and not conteined in any place by the nature of his Godhead is lower also than the Angels by the nature of his flesh and is equal with the father according to the nature of his God-head died by the nature of his flesh and neuer died by the nature of his Godhead This is the Catholique faith and confession which the Apostles deliuered the martyrs established and the faithfull hitherto holde and mainetaine Now haue wee in few wordes expounded those articles of the Apostolique creede which intreate of the person of Christ and haue withall declared in the exposition thereof those things which are necessarie for vs to knowe both of the diuinitie of Christ and of his humane nature which was taken by the Word of the seede of Dauid vnited personally with the Word by the vertue of the holy ghost and begotten in maruelous nanner of the Virgines substance And it was requisite not to suffer that any sinne should passe or bee deriued into his substance 1. Because hee was to satisfie for sinne 2. Because it was not conuenient or meet that the Woorde the sonne of God should take a nature defiled with sinne To beleeue then in the son of God conceiued by the holy ghost is to beleeue 1. That he was made man after a marueilous manner and that hee was made one Christ of a diuine and an humane nature 2. That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God Because this person is sufficient able to recouer for vs our lost righteousnes and to bestowe it on vs. For hee is vnited with the Worde that is hee is true and naturall God and man such as the Mediatour ought to bee Hee will also performe this because he was borne to this end euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude That this Christ is our Mediatour And the reason of this collection and consequence is Because by this that he is the only begotten Sonne of God it is manifest that Christ is true God consubstantial coeternal and equall with the Father By his holy conception and natiuitie it is also manifest that hee is true man and that perfectly iust and vnited with the God-heade or Woord and such a one was it requisite our Mediatour should be OF CHRISTES HVMILIATION THE course of order requireth that now consequentlie we expound and declare those Articles which treat of the office of Christ and first of al of his humiliation or humbling which is the former part of Christes office whereunto belong these Articles Hee suffered vnder Pontius Pilate was crucified dead buried descended into hel After we haue expounded these we wil come vnto the rest of the Articles which speake of his glorification which is the other part of Christs office HE SVFFERED VNDER PONTIVS PILATE I Beleeue in Christ which suffered that is I beleeue 1. That Christ froÌ„ the verie moment of his conception susteined calamities mesâ—ries of al sorts for my sake 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake 3. That he felt the horrible and dreadfull wrath of God thereby to make recompence for mine and others sinnes and to appease his ire and wrath against mankind These two are different To beleeue that christ suffered and to beleeue in Christ which suffered For that is to haue onely an historical faith of Christes passion neither to repose anie confidence in him but this is to beleeue not onlie that Christ suffered but also to repose and place our trust and confidence in Christs suffering and Passion OF CHRISTES PASSION THE Passion of Christ onelie doth followe next his conception and natiuitie 1. Because in his Passion consisteth our saluation 2. Because his whole life was a Passion suffering and calamitie Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth For that 1. doth shew This person to be the promised Messias seeing in him concur and are fulfilled all the Prophecies 2. That storie is a consideration or meditation of that humility or obedience which hee perfourmed vnto his Father The chiefe questions of Christes Passion are these 1 What Christ suffered 2 Whether he suffered according to both natures 3 What was the impellent cause of Christes Passion 4 What the final cause or end thereof 1 WHAT CHRIST SVFFERED BY the name of Passion is vnderstoode the whole humiliation or the obedience of his whole humiliation all the miseries
euerie where according to the maner of maiestie Beeing demaunded what they mean by maiestie they aunswere omnipotencie and immensitie To saie then Christes bodie is euerie where as touching the manner of maiestie not as touching the manner of a natural bodie is no thing else euen by their owne iudgement than Christes bodie to bee euerie where according to the manner of immensitie or infinity and not to bee euerie where according to the manner of finitenesse Now they trimlie take awaie the contradiction by thus distinguishing For the manner of immensitie is nothing else but immensitie and immensity and to bee immense are both affirmed of the same Wherefore as these are contradictorie to be euerie where to change place or not to bee euerie where so are these also contradictorie The same bodie to bee immense and to bee finite immensitie and finitenesse to agree vnto the same or the same bodie to be euerie where or immense according to the maner of immensity or maiestie and not to be euerie where but to change place and to bee finite according to the manner of finitenesse or a natural bodie Wherfore it is manifest which was before also confirmed That Christ ascended locallie and that therefore this Article is to be vnderstoode of Christs local ascension 4 Obiection Contraries or opposites ought to bee expounded after the same maner that the contrarietie and opposition maie be kept But these Articles Hee ascended into heauen Hee descended into hel are opposed one to the other Therefore as the Article of Christes descension is taken in a figuratiue meaning that is of his great humiliation so ought also the Article of his Ascension to bee taken of his great maiestie not of any local motion Aunswere We Aunswere first vnto the Maior Opposites are to bee expounded after the same maner except it be disagreeing from the articles of faith from other places of scripture But this article the scripture it selfe vnderstandeth of a locall Ascension Act. 1.11 He shall so come as ye haue seene him go into heauen 2 Wee denie the Minor For these two articles are not opposed For his ascension into Heauen is not the furdest degree of his glorie as his descension into hell is the furdest degree of his Humiliation But the furdest and highest degree of his glorie 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 Maior For vnto this article is the descension into Hel opposed whereupon also the Scripture dooth not interpret properly but figuratiuely these two articles of Christes descension into Hell and of his sitting at the right hand of his Father 3 If christs ascension be constered of any equalling of his manhood with his God-head all the other articles concerning the true humanity of christ shal be vtterly ouerthrown Fourthly Christ ascended visiblie into Heauen For his assumption and taking away from his Apostles was conspicuous and apparant to the sight Act. 1.9 While they beheld he was taken vp And they beheld him ascending vp so long vntil a cloud tooke him vp out of their sight Fifthly He ascended by the power and vertue of his God-head as also by the same he rose Acts. 2.32 This Iesus hath god made being exalted by his right hand by his diuine power Lord and Sauiour Sixtly Hee ascended when he had conuersed on earth fourtie daies after his resurrection and that therefore 1 That hee might assure men of his resurrection of the truth of his fleshe Act. 1.3 To whom also he presented himselfe aliue after that hee had suffered by many infallible tokens 2 That he might instruct his Disciples and recall into their minds that which he had spoken before and farther ad some other things and so might make not them onely but vs also certaine of his resurrection of the trueth of his flesh or humane nature Seuenthly He so ascended that he returneth not before the daie of iudgement Act. 1.11 Hee shall so come as yee haue seene him go into Heauen Act. 3.21 Whom the Heauens must contain vntill the time that all things be restored Obiection But christ promised that hee would bee with vs vnto the end of the woorlde Aunswere Hee is with vs in that spirituall vnion whereby we his members are ioined to him our head And further he speaketh of his whole person to which hee attributeth that which is proper vnto the God-head In like manner he saith before his passion when as yet hee conuersed on earth with his Disciples Iohn 14.23 J and my Father will come vnto him and will dwell with him this hee speaketh as touching his God-head which was and is in heauen as the Father is with vs so is hee otherwise wee might reason also thus J go awaie saith Christ Therefore he is not at all with vs. But it is attributed improperly to his other nature namely to his humanitie that he abideth with vs in respect of that personall vnion which is the secret wonderful indissoluble vniting and knitting of the two most diuerse natures of Christ diuine humane into one person so that these two natures being in such wise linked conioined absolue the essence of Christs person and one nature should be destroied if it were sundered from the other both notwithstanding reteining their peculiar and seuerall properties whereby one is distinguished from another Therefore of no force is this Obiection In Christs person the two natures are ioyned in vnseparable vniō Therefore wheresoeuer Christes Godhead is there also must his humanity needes bee For these two natures remaine in such sort ioyned and vnited that their propertie remaineth distinct and neither is turned into other Replie Those two natures whereof one is not where is the other are sundered neither remaine vnited but are separated In christ are two natures whereof one which is his humanitie is not where is the other which is his godhead Therefore the two natures in christ are not vnited but separated Aunswere The Maior is true being vnderstood of two finite natures but not of those whereof one is finite and another infinite For the finite nature can not be at once in moe places but the infinite nature may be at once both whole in the finite nature and whole without it and this may we indeede consider and obserue in christ For his humane nature which is finite is but in one place but his diuine nature which is infinite is both in christs humane nature and without it euen euerie where Reply There must notwithstanding be made a separatiō in another part where the humane nature is not though there be no separation where it is Aunswere Not at all Because the Godhead is whole the same in the humane nature and without it Gregory Nazianzene saith The Word is in his temple and is euerie where but after a speciall maner in his temple Reply If christs humane nature bee
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatiō that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that cōdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our ascēsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
we be receiued of his Father 3. The Assent of his Father approuing this his Sonnes will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiueth vs so doth he also Obiection But before christes ascension yea before his comming there was intercession Answ That depended of this that is it was made in respect of this intercession to come as also the whole receiuing into fauour from the beginning of the woorlde For hee our Mediatour made intercession before with this condition that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie Heb. 6.57 Thou art a Priest for euer according to the order of Melchisedech And further that intercession in the olde Testament was not such as it is now in Heauen For nowe hee wil haue vs receiued for his ransome already paied which then was afterwards to be paied The second fruite is our glorification or ascension For seeing Christ our head is ascended we are certaine that wee also shal ascend into heauen as beeing his members Iohn 14.2 I goe to prepare a place for you And though I goe to prepare a place for you J will come againe and receiue you vnto my selfe that where I am there maie ye be also Obiection But Elias and Enoch ascended before christ Therefore christ is not by his ascension the cause of our ascension Aunswere They ascended in respect of Christes ascension which was to come Christes ascension and glorification is the cause and example of our ascension and glorification because except he were glorified wee should not bee glorified For the Father hath decreed to giue vs all thinges by the Messias and hath put all thinges in his hands And how should Christ haue giuen vs a kingdome except himselfe first as beeing the first borne had taken possession thereof But for this cause also he ascended into heauen that hee might there raign Therefore hee wil translate his citizens thither And seeing we are his members and he our head is already ascended and glorified Therefore shall wee also ascend and bee glorified Iohn 12.26 Where J am there shall also my seruaunt bee And Iohn 14.3 J wil receiue you vnto my selfe that where J am there maie yee be also The third fruite is The sending of the holie ghost by whome he gathereth comforteth and defendeth his church to the worldes end Hee was giuen also to the godlie which were vnder the Lawe before Christs ascension and comming But that was 1. Jn respect of this ascension and glorification of christ which was then to come and whereof that sending and powring out of the holie Ghost is not a fruit onely but also a part and so in respect also of this sending which was noâ—e after Christes ascension accomplished the holie Ghost was giuen vnto the godlie in the olde Testament 2. Now after christes glorification it was giuen more aboundantlie as in the daie of Pentecost That which also was foretolde Act. 2.17 And it shal be in the last daies saith god I wil powre out of my spirit vpoÌ„ al flesh Now that christ did not powre out the holie Ghost in such plentie before his ascension that befel only as before was said in respect of the decree of God For God woulde that the holy Ghost should be giuen by the Messias as well man as God wherefore man also was to be glorified who shoulde do this John 16.7 Jt is expedient for you that J goe awaie for if J go not away the comforter wil not come vnto you There are other fruites also of Christes ascension For 1. it is a testimonie that our sinnes are fully pardoned vs who doe beleeue For except he had suffered the punishment for sinnes hee coulde not haue entred into the throne of God For where sinne is there is death also John 16.10 Hee shall reproue the world of righteousnes because J goe to my father 2. Jt is a testimonie that christ is indeede conquerour of death sin and the Diuell 3. Jt is a testimonie that we shal neuer be left destitute of comfort because hee therefore ascended to send the holy Ghost John 16.7 Jf J go not awaie the comforter wil not come Ephes 4.8 When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men 4. Jt is a testimonie that christ wil for euer defend vs because we know that our head is a glorious head and placed aboue al principalities HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY THIS Article differeth from the former 1. Because in this Article is declared the end of his ascension For Christ did therefore ascend into heauen that hee might sit at the right hand of the father 2. Because christ sitteth alwaies at the right hande of the Father but into heauen hee ascended but once 3. Wee shal also ascend into heauen but yet wee shall not sit at the right hand of God The Questions of christs sitting at the right hand of the Father 1 What the right hand of God signifieth 2 What it is to sit at Gods right hand 3 Whether christ did alwaies sit at Gods right hand 4 What are the fruites of christs sitting at the right hand of the Father 1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH THE right hande of God signifieth 1 The omnipotency or exceeding vertue of God Act. 5.31 Him hath God lift vp with his right hand to be a Prince and a Sauiour 2 It signifieth perfect glorie perfect dignitie and full diuine maiestie 2 What it is to sit at Gods right hand TO sitte at Gods right hande is to bee a person equall to God in power and glorie by whom the Father woorketh immediately They commonly define it to bee to raigne in equall power and glorie with the Father That is true indeede of Christ For he doth al thinges likewise as dooth the Father and is indued with the same power with the Father which also he exerciseth But the Sonne hath alwaies so raigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sitte neither dooth sit at the right hand of the Father because the Father doth not gouern al thinges especially his church immediatly by the Holie Ghost but by the Sonne Wherefore this definition which is commonly receiued is not sufficient and perfect Some confound his sitting with his Ascension say it is all one But first it is absurd that in so short a confession should bee an idle speaking of the same thing twise 2 This phrase of speech is taken from the custome of kings who haue their assistants assessours 〈◊〉 whom they commit the power of gouernment So christ also is said to sit at the right hand of the Father because the Father will rule and gouerne by him immediatelie all things both in heauen and in earth 3 We also shall ascend neither yet shall we sit at the right hand of God the Father Heb. 1.13 For vnto which
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâ—st iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌ„sider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousâ—â—e he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times â—ockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌ„not know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌ„meth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ„ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌ„t apparaÌ„t only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌ„ts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâ—se miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued 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 Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer 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 folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose
soeuer sins ye retein they are reteined Therefore not God onely remitteth sinnes Answere The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission Likewise also the Church remitteth sinnes when according to the commandement of God shee denounceth remission of sinnes to the repentant Againe one neighbour remitteth sinnes and trespasses vnto another as concerning the pardoning of the offence But God onely freeth vs from the gilt of sinne by his owne authoritie God onely washeth vs cleaâ—e from sinne In a worde God onely remitteth vnto vs all sinnes that is originall and actuall whether they bee of omission or of ignorance Psal 103.3 Which healâ—th all thine infirmities Rom. 8 1. There is no conâ—emnation to them that are in Christ Iesus 3 For what remission of sins is granted REmission of sinnes is granted not verily of any lenitie which is repugnant to iustice but of the free mercy of God Remission of sinne granted for Christs intercession and merit of meere grace and Gods free loue for the intercession merit of Christ applied by faith 1. Pet 3.18 Christ hath once suffered for sinnes â—he iust for the vniust that he might bring vs to God 1. Iohn 1.7 The blood of Jesus Christ clenseth vs from all sinne Colos 1.19 Jt pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the blood of his Crosse both the thinges in earth the thinges in heauen Heb. 12.24 Yee are come to Iesus the Mediatour of the new Testament and to the blâ—ud of sprinkeling that speaketh better thinges than that of Abel Eph 1.7 By Christ wee haue redemption through his bloud euen forgiuenesse of sinnes according to his rich grace For entreatie can not bee made whithout satisfaction because that were to desire that God would yeeld sâ—me-what of his iustice 4 Whether remission of sinnes agreeth with Gods iustice IT is true indeed that it behoueth god as a iust iudge Gods iustice satisfied for sinne by christ though it bee remitted vnto vs. not to leaue sin vnpunished and therefore not to remit it except some satisfaction bee interposed But neither doth God leaue it vnpunished for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie God pronounceth vs in such sort iust as hee pronounceth vs not to be obnoxious to punishment because of the most perfect satisfaction of christ this doth not contrarie or crosse the iustice and trueth of God Obiect The iustice of God requireth that they be punished who sinne Therefore such a remission of sinnes as is granted without sufficient punishment of the party sinning is vnpossible or doth contrary crosse the iustice of god Ans It is contrary to gods iustice not to punish sin at al that is neither in him that sinneth nor in any other who vndergoeth the punishment for him that sinneth Reply To punish one that is innoceÌ„t in place of him that hath offended is repugnant also to Gods iustice Ans True if the innocent partie be such a one who 1. wil not vndergo the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recouer out of it for God will not haue him that is innocent to perish for an offender 5. Js not able to restore and conuert the offender that hee maie thence forwarde cease to offend and further to giue him faith which maie embrace and receiue this his benefite But all these conditions are in Christ as clearly appeareth by the testimonies following Ephes 5.2 Christ hath loued vs and hath giuen himselfe for vs to bee an offering and a sacrifice of a sweete smelling sauour to god Iohn 10.15 I laie downe my selfe for my sheep Isai 53.5 He was wounded for our transgression 2. Cor. 5.15 Christ died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Iohn 2.19 Destroie this temple and in three daies J will raise it vp againe Iohn 10.17 I laie downe my life that J might take it againe Ephe. 5.25 Christ loued the Church and gaue himselfe for it that he might sanctifie it Tit. 2.14 He gaue himselfe for vs â—hat he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good woorkes 5. Whether remission of sinnes bee freelie giuen Our sins â—ted freely in respect of vs thouâ—h they cost Châ—â—st â—ul deeâ—ly ALbeit God remitteth not our sinnes vnto vs except a most sufficient punishment be first paied for them yet he remitteth them freely vnto vs for Christes sake whom our debts cost inough Obiect If he pardoneth them for christs satisfaction then doth he not remit them freelie Ans He remitteth them freely in respect of vs that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Replie And he that after this sort pardoneth dooth not freelie pardon for this is a rule what a man doth by another that he seemeth to doe by himselfe Wherefore we our selues paie it in paying it by Christ Answ God also giueth vs freely this price and raunsome that is this satisfier and Mediatour Christ who is not bought of vs. Joh. 3.16 So God loued the world that he gaue his onelie begotten sonne that whosoeuer beleeueth in him â—hould not perish but haue life euerlasting It is all one tâ— hâ—â—e remissâ—on of sinnes and to be iust Replie The 〈◊〉 th◠〈…〉 vs to auoide sinne but to doe good also Therâ—fore 〈…〉 that our sinne be forgiuen but also good wâ—â—rkes 〈…〉 and necessarie that wee may bee iust Answ Tâ—e omâ—sion of good is also sinne But this also is remitted He that can doe good and doth it not is a sinner and accuâ—sed But God doth not hate vs neither hath he a will to punish vs for those sinnes for which Christ hath sufficiently satisfied in whom also we haue perfect remission of all our sinnes so that by his onely merit we are reputed iust before God 6 To whom remission of sinnes is giuen REmission of sinnes is giuen to all the elect and to them alone Remission of sinneâ— giuen vnto all the Elect and to them onely because it is giuen to them all and alone who beleeue and none beleeue but the elect onely for the reprobate neuer haue true faith and beliefe Yet all the elect haue not alwaies remission of sinnes but all beleeuers haue it alwaies because they onely haue remission of sinnes who beleeue that they haue it But this the elect do not alwaies beleeue but then first when they are conuerted and endued with faith yet in respect of the secret and fore-determined purpose of God they haue alwaies remission of sinnes Now Infants haue remission of sinnes because they haue faith and conuersion in aptitude and inclination though not actually 7. How
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
This is manifest because in all the promises the same benefits are promised vnto vs which are promised in the sacraments The sacraments are the visible woorde and the sacraments promise the same which doth the word But in the Gospell is deliuered a communion which is wrought by faith That there is the same signification of the sacramentes of both Testaments the Apostle sheweth 1. Cor. 12.13 By one spirite are wee all baptized into one bodie And 1. Cor. 10.2.3 All were baptized vnto Moses in the cloude and in the sea and did all eate the same spiritual meate Obiection There is not the same thing signified of all sacramentes For in baptisme the thing is the washing by the bloud of Christ in the supper the bodie and bloud of Christ Aunswere The thing is not diuers because it is the same to bee washed by the â—â—â—ud of Christ and to drink the bloud of christ But the manner of signifiyng one and the sme thing is diuers that is there is a diuers similitude of one and the same thing signified by the signes or one and the same thing hath a diuers similitude or proportion Therefore as in baptisme so in circumcision likewise and the Passeouer is promised a spiritual thing not a corporal and so also here in the Lords supper 6 The nature of all sacraments is that the signes bee vnderstood corporallie that the things signified must be taken spiritually and that the visible things be not the signified thinges but onelie signes and pledges of them 7 The conceit of a corporal presence of Christ vnder the bread is wholie different and diuers from the formal consideration of a sacrament Therefore it is to be rejected The antecedent is proued because it cannot bee accounted either for the signe or the thing signed It is not the signe or sacrament because it is not obiect vnto the senses And further it hath no proportion or similitude with the thing that is with the spiritual eating Neither can it be said to be the thing signed seeing the scripture no where preacheth of an essentiall transfusion and real commixtion of Christs flesh with our bodies neither can there be anie except wee entertaine the follies and dreames of Eutychians and Schuenkfeldians For the sacraments testifie of those blessings onelie and them onlie doe they seale vnto vs which are conteined in the promise of the Gospel Therefore no place is left for a substantial presence of the bodie in the bread as being altogether fruitles and vnprofitable 8 Sacramentes or signes ought to bee visible so that it deserueth not saith Erasmus to be called a sacrament which is not accomplished by an external signe For to this end and vse are they giuen of god that they may effectuallie shew as it were to our outward senses that which is promised in the word and performed by the holie Ghost in our hearts that they may be visible testimonies pledges of the promise of grace exhibited applied Whence is that saying of Austin A sacrament is a visible woord it is a visible forme of an inuisible grace Therefore no thing or action which is inuisible insensible and not natural can make the nature or appellation of a sacrament And consequentlie they who wil haue christs flesh to be in vnder or with the bread or wil haue the bread to be transubstantiated into his flesh let them shew vs a visible and sensible eating of it in the supper least they seeme to dissent from the auncient fathers 9 There must bee an analogie and proportion betweene the signe or sacrament and the thing signified or the thing of the sacrament fâ—r except the sacraments saith Austin had some similitude of those things whereof they are sacraments they were not verilie anie sacraments Nowe if christs flesh bee also a sacrament and the thing of these sacraments bee inuisible grace what proportion then and similitude shal there be between the two sacraments But seeing there can be none it foloweth that christs flesh may not be called a sacrament as being no lesse the thing it selfe of the sacrament than eternal saluation signified by way of proportion by visible breade as by a signe Wherefore the sacramentall eating which is done naturallie by the mouth dooth not belong vnto the bodie of Christ considered by it selfe in anie Physical or natural respect because vnto this sacramental eating the external signes onelie are obiect in their own nature Saint Austin demaunding how bread is the bodie of Christ and wine his bloud these saith he brethren are therefore called sacramentes because in them one thing is seene and an other thing vnderstood That which is seene hath a corporall forme that which is vnderstood hath a spiritual fruite If then thou wilt vnderstand the bodie of Christ heare the Apostle speaking to the faithful Ye are the bodie of Christ and his members Jf then yee bee the bodie of Christ and his members your mysterie is set on the table c. These are the Argumentes deduced out of the nature of the thing or subiect which is by vnderstanding the speech as the thing doth beare and permit The second sort of arguments which are deduced from the analogie of faith FIRME and strong reasons are drawen from the article which is concerning the truth of Christs humane nature 1 Christ tooke a true humane nature like vnto vs in all things except sinne This nature therefore cannot bee in moe places at one and the same time and therefore neither can it be together in heaueÌ„ in the bread because it is proper vnto the nature of God onely to be at once in diuerse places Christes body is finite as being a true body but it is now in heauen as is proued out of the article of his ascension into heauen Therefore Christs bodie is not in the bread Many abuse this argument omitting the first ground which is altogether true and necessarie For glorification doth not destroie or abolish the nature of his humane nature Handle me and see for a spirit hath not flesh and bones as yee see me haue While they beheld him he was taken vp 3. Jf the true and verie bodie of Christ be infinite it is also inuisible and insensible Therefore that which was seene suffered and wrought on earth was no true bodie but apparent phantastical because it can not agree no not to the Godhead it selfe to bee at one time finite and infinite sensible and insensible and so all those thinges which are spoken of christ in the articles of our Beleefe should not haue beene done indeede but onely should haue seemed and appeared to be done so we should remaine as yet in death 2 There are good arguments also deriued from the article which conteineth the communion of saints with christ 1. Such is the communioâ— of saintes with Christ now as it was of olde shall be hereafter and such also is the communion of those saints which vse the sacrament as of them who are
Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he cōmanded also that they should reiect him if he repēted not But if he repēted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And whē also he saith Of many hereby is cōfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excōmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued To Excommunicate is not to account one for a brother but not to account one for a brother and to account one for a brother are contraries Therefore also to excommunicate one and to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
1. Cor. 15.33 forbiddeth 110 What doth God forbid in the eight commaundement Not onely those f 1. Cor. 6 10. thefts g 1. Cor. 5.10 robberies which the magistrate punisheth but by the name of theft he comprehendeth whatsoeuer euil craftes fetches and deuises whereby we seek after other mens goods endeuour by force or with some shewe of right to h Luc. 3.14 1. Thes 4 6. conueie them ouer vnto our selues of which sort are false i Prou. 11.1 16.11 weightes false els vneuen k Ezech. 45.9 c. Deu. 25.13 c. measures deceitfull merchandise couÌ„terfet coine l Psal 15.5 Luc. 6.35 vsurie or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all m 1. Cor. 6.10 couetousnesse and the manifolde waste and n Prou. 5.16 abusing of Gods gifts 111 What are those thinges which God here commaundeth That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would o Mat. 7.12 desire to be dealt with my selfe and that I doe my owne woorke painefully faithfully that I p Eph. 4.28 may thereby help others also who are distressed with any neede or calamitie 112 What doth the ninth commandement exact That I beare no false q Prou. 19.5 â— 21.28 witnesse against any man neither r Psal 15.3 falsifie any mans wordes neither backbite or Å¿ Rom. 1.29.30 reproch any man nor t Mat. 7.1 c. Luc. 6.37 condemne any man rashly or vnheard but auoid and u Joh. 8.44 shun with all carefulnesse all kind of lies and deceipts as the a Prou. 12.22 13.5 proper works of the Diuel except I mean to stir vp against mee the most grieuous wrath of god And that in iudgements and other affaires I follow the truth and freely and constantly b 1. Cor. 13.6 Eph. 4.25 professe the matter as it indeede is And moreouer defend and c 1. Pet. 4.8 encrease as much as in me lieth the good name and estimation of others 113 What doth the tenth commandement forbid That our hearts be not at any time moued by the least desire or cogitation against any commaundement of God but that continually and from our heart we detest all sinne and contrarily d Rom. 7.7 c. delight in all righteousnesse 114 But can they who are conuerted vnto God perfectly obserue and keepe these commaundementes No But euen the holiest men as long as they liue haue onely smale beginnings of this e 1.10.1.8 c. Rom. 7.14.15 Eccle. 7.22 obedience yet so that they f Rom. 7.22 Jac. 2.10 begin with an earnest and vnfained desire and endeuour to liue not according to some onely but according to all the commaundements of God 115 Why will God then haue his law to bee so exactly seuerely preached seeing there is no man in this life who is able to keepe it First that al our life-time wee more and more g Joh. 1.9 Psal 22.5 acknowledge the great pronenes of our nature to sin and so much the more greedily h Rom. 7.24 desire remission of sinnes and righteousnesse in Christ Secondly i 1. Cor. 9.24 c. Phi. 3.12.13.14 that wee be doing of this alwaies and alwaies thinking of that and implore and craue of the father the grace of his holy spirit whereby wee may daily more and more bee renewed to the image and likenesse of God vntill at length after wee are departed out of this life wee may ioyfully attaine vnto the perfection which is proposed vnto vs. OF PRAIER 116 Wherefore is praier necessarie for Christians Because it is the cheife part of that a Psal 50.14.15 thankfulnesse which God requireth of vs. And also because God giueth them onely his grace and holy spirit who with vnfained groninges begge them continually of him and b Mat. 7.7.8 Luc. 11.9.13 Mat. 13.12 Psal 50.15 yeelde him thankes for them 117 What is required vnto that praier which shal please God be hearde of him That we aske of the onely true God who hath c Joh. 4.22 c. manifested himselfe in his woorde all thinges which he hath commaunded to be d Rom. 8.26 1. Ioh. 5.14 asked of him with a true affection and desire of our heart and through an inwarde e Ioh. 4.23.24 Psal 145.18 feeling of our neede and miserie f 2. Par. 20.12 cast our selues downe prostrate in the presence of his diuine maiestie and g Psal 2.11 34.19 Is 66.2 builde our selues on this sure foundation that wee though vnworthily yet for Christes sake are certainely h Rom. 10.14 8.15.16 Iac. 1.6 c. heard of god euen as hee hath i Io. 14.13 15.16 16.23 Dan. 9.17.18 Mat. 7.8 Psal 143.1 promised vs in his worde 118 What are those thinges which hee commaundeth vs to aske of him All things k Iac. 1.17 Mat. 6.33 necessary both for soule and body which our Lorde Iesus Christ hath comprised in that prayer which himselfe hath taught vs. 119 What praier is that OVr l Mat. 6.9.10 c. Luc. 11.2 c. Mat. 7.9.10.11 Luc. 11.12.13 Father which art in heauen hallowed be thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as wee forgiue them that trespasse against vs And leade vs not into temptation but deliuer vs from euil For thine is the kingdome the power and glorie for euer and euer AMEN 120 Why doth Christ teach vs to cal God our father That presently in the verie entraunce and beginning of the praier he might stir vp in vs such a reuerence and confidence in god as is meete for the sonnes of god which must bee the ground foundatioÌ„ of our praier to wit that god through Christ is made our father and will much lesse denie vnto vs those thinges which wee aske of him with a true faith than our earthly Parents a Mat. 7.9.10.11 Luc. 11.11 denie vnto vs earthly things 121 Why is that adâ—ed which art in heauen That we b Ier. 23.24 Act. 17.24.25.27 conceiue not basely or teâ—â—enely of gods heauenly maiestie And also that we c Rom. 10.12 looke for and expect from his omnipotencie whatsoeuer things are necessarie for our soule and bodie 122 What is the first petition Hallowed bee thy name that is graunt vs first to d Ioa. 17.3 Jer. 9.23.24 31.33.34 Mat. 16.17 Iac. 1.5 Psal 119.105 know thee aright to worship praise e Psal 119.137.138 Luc. 1.46 c. 68. c. Psal 145.8.9.17 Exod. 34.6.7 Psal 143.1.2.5.10.11.12 Ier. 31.3 32.18.19.40.41 33.11 20. Mat. 19.17 Rom. 3.3.4 11.22.23 2. Tim. 2.19 magnifie thy almightines goodnesse iustice mercie and truth shining in al thy works
And further also to direct our whole life thoughts words and workes to this end that thy most holy name bee not reproched for vs but rather bee f Psal 115.1 71.8 renowmed with honour and praises 123 What is the second petition Let thy kingdome come that is rule vs so by thy word and spirit that wee may g Mat. 6 33. Psal 119.5 143.10 humble and submit our selues more more vnto thee preserue and encrease thy h Psal 51.20 122.6.7 church destroy the workes of the Diuill and all power that lifteth vp it selfe against thy Maiesty make al those counsailes frustrate and voide which are i 1. Ioh. 3.8 Rom. 16.20 taken against thy word vntil at length thou k Apoc. 22.17.20 Rom. 8.22.23 raigne fully and perfectly when thou shalt be al in l 1. Cor. 15.28 al. 124 What is the third petition Thy wil be done in earth as it is heauen that is Grant that we and al men renouncing m Mat. 16.24 Tit. 2.12 forsaking our owne wil maie readily without any grudging n Luc. 22.42 obey thy wil which is only holy and that so euerie of vs may faithfully and cheerfully a 1. Cor. 7.24 performe that duty and charge which thou hast committed vnto vs euen as the blessed Angels doe in b Psal 103.20.21 heauen 125 What is the fourth petition Giue vs this daie our daily bread that is giue vnto vs al thinges which are c Psal 145.15.16 104 27.28 Mat. 6.25 c. needeful for this life that by them wee maie acknowledge confesse thee to be the onely fountaine from whence all good things d Act. 17 27.28 14.17 flow and al our care and industry and euen thine owne gifts to be vnfortunate and e 1. Cor. 15.58 Deut. 8 3. Psal 27.16.17 noisome vnto vs except thou blesse them Wherefore graunt that turning our trust awaie from all creatures we f Psal 62 11. 55.23 place repose it in thee alone 126 What is the fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs that is Euen for the bloude of Christ doe not g Psal 51 1. c. 143.2 1. Iohn 2.1.2 impute vnto vs most miserable wretched sinners al our offences neither that corruption which still cleaueth vnto vs euen as wee also feele this testimonie of thy grace in our hearts that wee steadfastly purpose vnfeignedly from our hart to h Mat. 6.14.15 pardon and forgiue al those who haue offended vs. 127 What is the sixt petition Lead vs not into temptation but deliuer vs from euil that is because wee our selues are so feeble weak by nature that wee i Ioa. 15.5 Psal 103.14 cannot stand so much as one moment or instant and our most deadlie enemies k 1. Pet. 5.8 Eph 6.12 satan the l Jâ—h 15 19. world and our own m Rom 7.23 Gal 5.17 flesh doe incessantlie oppugne and assault vs vpholde thou vs and establish and strengthen vs by the might of they spirit that we maie not in this spiritual combate n Mat. 26.41 Marc. 13. â—3 yeeld as vanquished but may so long stoutly withstand them vntil at length wee o 1. Thes 3.13 5.23 get the ful and perfect victorie 128 How concludest thou this praier For thine is the kingdome the power and the glorie for euer that is we aske and craue al these things of thee because seeing both thou art our King and art almightie thou art both willing and able to p Rom. 10.11.12 â— Pet. 2.9 giue them al vnto vs. And these thinges wee therefore aske that out of them not vnto vs but vnto thy holy name al glory may q 10.14.13 Psal 115.1 Ier. 33.8.9 redound 129 What meaneth this particle Amen That the thing is sure and out of doubt For my praier is much more certainly heard of God than I feele in my hart that I vnfaignedly r 2. Cor. 1.20 â— Tim. 2.13 desire the same OVT of the diuerse and manifolde doctrine of the two former partes we haue learned that wee are not thorough anie merit of ours but of Gods meere grace by and for Christ redeemed from sinne and death and euen from all the euill both of crime and paine whereof it followeth that we should be thankful for this exceeding benefite bestowed by Christ vpon vs. But we cannot shew approue our selues thankful to God except we be truly conuerted First therefore those things which are spoken Of conuersion are in few words to be expounded Then ensueth the common place Of good works for by them we declare our thankfulnes towardes God and true conuersion cannot stand without good works Afterwardes is adioined the doctrine which entreateth Of the Law whereby wee learne to know good works For those are truely saide to be good works by which we worship God aright shew ourselues to be thaÌ„kful which are done by faith according to the rule and prescript only of Gods Law But because God wil chiefly bee worshipped of vs and magnified by inuocation and for this cause wee shew our thankfulnes most of al by our praiers and thankes-giuing at length the common place Of praier shal bee lastly annexed These things wee purposâ— to declare briefly and in order here following OF CONVERSION THE chiefe Questions 1 What Conuersion is 2 Iâ— what the conuersion of the godly differeth from the repentance of the wicked 3 What are the parts of conuersion 4 Whâ—â— the causes thereof 5 What are the effects of â—onversion 1. WHAT CONVERSION IS FIRST we are to speak some-what of the 〈◊〉 of Conuersion Conuersion is either a generall 〈◊〉 like as is â—â—â—â—ation or it is â—â—ken more specially It signifieâ—â— the same in Latine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth in Greeke and Tâ—sâ—hum in Hebrue Moreouer the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well also interpreted in Latine by * We haue no one english word to answerâ— vnto RESIPISCENTIA For our english REPâ—NTANCE expresseth rather the Latin PaeNITENTIA which agreeth as well to the wicked as to the godly Resipiscentia there beeing the same reason of both names For as the Latine Resipiscentia is deriued from resipisco which signifieth to wax wise after wee haue done a thing So the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wax wise after an errour or fault committed to recall or retract our iudgement and opinion and to alter an euill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Paenitentia that is repentaunce or penitencie And this Paenitentia is said to be deriued either from Paenites which signifieth to bee grieued and to repent or from Paena which signifieth paine and punishment because the griefe which is in repentaunce is as it were a punishment But the name of paenitentia or repentaunce is more obscure than the name
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
prooue that the godly may take a iust and lawful oath but the Apostles also by their example confirme the same and especially Saint Paul who in many places prooueth those thinges which hee vttereth to bee most true by interposing of an oath As when besides many other places he saith Roman 9.1 J saie the truth in Christ J lie not my conscience bearing me witnesse in the holie Ghost Roman 19. For God is my witnesse whom J serue in my spirite in the Gospel of his Sonne that c. 2. Cor. 1.23 J call God for a record vpon my soule that is I call God vpon my head or with the daunger of my life as a reuenger reuenging this iniurie if I lie Phil. 1.8 For God is my recorde how J long after you all 1. Thes 2.10 Ye are witnesses and God also how holilie and iustlie and vnblameablie we behaued our selues among you These and the like examples doe sufficiently shew that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters Wherefore all those places of Scripture which seeme to forbid oathes forbidde rash oathes or such as haue not those lawful causes and conditions of an oath Which also is apparent by comparing the places of the old and new testament and by the end and drift of Christ who went about to free the lawe from the corruptions of the Pharisees Whereupon in S. Matthew cap. 5. rashe and vnnecessary oathes are forbidden and this to be so is manifest both by conference of other places and also by the purpose and scope of Christ who as it was saide freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees sheweth that by the third commaundement are condemned all oathes superfluous and vnnecessarie and in them not onely those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures And so he taxeth the hypocrisie of the Pharisies who did exercise those indirect or oblique formes of swearing as if they did not seeme by rash swearing to prophane the name of God if they expressed not the name of god in their oath and as if they were not periured and forsworne if when they expressed not the name of God in their oath they afterwards breake their faith oath giuen in that indirect forme of swearing But Christ sheweth that euen then also the name of GOD is sworne by when heauen and earth is named because there is no part of the worlde wherein God hath not engrauen a marke of his glorie And when men sweare by heauen and earth in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe only is called to record and for a witnesse by the citing of these symboles and badges of his glorie Neither doth God sticke in the wordes but in the sentence and meaning rather than in the signes and symboles doth the honour or dishonour of Gods name consist like as Christ also teacheth the same in expresse woordes Matth. 23. which wordes are to be inferred with this place which now we haue expounded Obiection But Christ saith sweare not at all Ans That At all is referred to the diuers formes of swearing not to the very word of swearing it selfe as if they should say sweare not falsly or rashly at al to wit neither directly nor indirectly For he that sweareth by the Temple by Heauen by Earth affirmeth those thinges which he auoucheth to be as true as the temple is truely Gods house heauen Gods seate and earth his footstoole And this is all one as if he should sweare by the life of god For he prouoketh God to defend and maintain his honor in punishing him that sweareth if hee deceiue and speake falslie Obiection The taking of an oath belongeth onlie to a publicke oath not to a priuate oath Answere 1. This is a false restraint because those things which the Scripture deliuereth concerning an oath are not restrained to a publicke oath only yea a great part of them prooue and conuince that a right iust oath is no lesse allowable in Christians priuatelie than publickelie as by the verie testimonies themselues of sacred Scripture is sufficiently declared 2. The examples of holie men affirming the trueth by priuate oath and giuing their faith priuatlie vnto others do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians 3 The same is proued also by the end of an oath for the end thereof is the confirming of faith and trueth and the deciding of debates belongeth priuatly also to all Christians and therefore so doth an oath it selfe also whereby we confirme establish faith and trueth Vnto the parts of the obedience of this commandement are opposed those sinnes whereby either the right taking and vsing of Gods name is omitted or the ill and vaine vsing and taking thereof committed Vnto the propagation of the doctrine concerning God is opposed an omission or neglect of occasions and abilitie to instruct others and to bring them vnto the knowledge of the truth especiallie our children or others who are committed vnto our trust and charge Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique Matth. 25. Vnto this is also opposed A lothing or shunning of such talk speech as is had of God and diuine matters Ps 119. I wil delite in thy statutes wil not forget thy words And in the same Psalme Saluation is farre from the wicked because they seeke not after thy Lawes Vnto this also are opposed the corruptions of religion and of heauenlie doctrine whereby some false thing is auouched or spread abroad concerning God and his wil or works Ierem. 14. The Prophets prophecie lies in my name By sword and famine shall those Prophets be consumed Vnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God the omitting of his praise 2. Contumelie against god or blasphemy which is to speak of god such things as are contrary to his nature properties and wil either of ignoraunce or through an hatred of the truth and of God himselfe Now the Scripture distinguisheth the blasphemy against God that is whatsoeuer is spoken contumeliously or reprochfully against God ether of ignorance or against the conscience As 1. Timot. 1.13 When J before was a blasphemer and a persecuter and an oppresser but J was receiued to mercie for I did it ignorauntly through vnbeliefe from the blesphemie against the holy Ghost which is against their conscience to striue against the known truth of god whereof their minds are conuicted by the testimony of the holie Ghost which sinne who commit are punished by God with a blindnes so that they neuer repent nor obtaine remission
as his Doctrine should bee heard so also the right and lawfull vse of his sacraments should bee seene and behold in the publicke meetings and assemblies of the Church because god will haue both these to bee markes whereby his Church may be knowen discerned from other sects and peoples Againe as the woord so also the sacraments are an instrument or exercise to stirre and maintaine in vs faith and godlinesse They are also a publicke profession of our faith and thankefulnesse towardes God and a part of Gods publicke worship in the Church Therfore the vse of them is most agreeable and fit for the Sabboth day 5 Publicke Jnuocation of God whereby we ioine our confession thankes-giuing praiers desires with the Church For god will be inuocated not only priuately by euery one but also publickely by the whole Church for his owne glory our comfort that so we may the lesse doubt that God will hear vs seeing he hath promised to heare not onely vs but also others and the whole Church praying for vs together with vs. For therefore hath God annexed a speciall promise vnto publicke prayers Mat. 18.19 If two of you shall agree on earth vpon anie thing whatsoeuer they shal desire it shal be giuen them of my Father which is in Heauen For where two or three are gathered together in my name there am I in the middest of them And giuing of thankes and praise vnto God is promised vnto God as a speciall woorship Ps 22. Jn the middst of the congregation will I praise thee And the same is commanded 1. Cor. 14. When thou blessest with the spirite how shal he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou saiest And 1. Tim. 2. I exhort that first of al supplications praiers intercessions and giuing of thankes be made for all men Now whereas Christ else where commandeth that when a man praieth Mat. 6.6 he enter into his chamber when he hath shut his doore pray vnto his Father which is in secret he by these words doth not condemne and forbid publicke praiers but hypocrisie and ostentation and fained godlinesse which the woordes testifie that goe before When thou praiest be not as the Hypocrits Now hypocrisie is a faigning and an ostentation or shew of Godlinesse We are here furder to obserue that in this commandement is prescribed the publicke inuocation of the Church but that which was in the former commaundement prescribed is the priuate inuocatiō which concerneth euery particular man 6 To bestowe almes that is to performe the duties of loue and charity thereby to sanctifie the Sabboth in shewing our obedience which wee yeelde vnto the Doctrine Hither appertaineth the sermon of Christ concerning the sabboth wherein he declareth against the Iewes whether it be lawfull to doe good on the sabboth daie And whereas God will haue this Sabboth to be kept all our life time yet will he haue examples and testimonies thereof to bee shewed especially on the externall or ceremoniall Sabboth day that is at those times which are allotted to the teaching and learning of Gods worde For if neither at that time any man shewe his desire of obaying God when Gods Doctrine soundeth in his eares and when God willeth vs surceasing omitting all other cares to meditate on Godlinesse amendment of life he giueth a token that he will farre lesse doe it at an other time Therefore hath it beene alwaies the custome in the Church to bestowe almes on the Sabboth day and to performe the workes of charity towardes those that are in want Nehem 8.10 Send part vnto them for whom none is prepared for this daie is holie vnto our Lord. 7 The honour of the ministerie of the Church or our obedience towardes the whole ministerie in life and manners and this is the morall Sabboth Nowe that obedience towardes the ministery comprehendeth many things First reuerence that is an acknowledging of Gods order and will in the ordeining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in woords and deeds of this our acknowledgement iudgement of the Ministery 1. Cor. 4.7 Let a man so thinke of vs as of the Ministers of christ and disposers of the secrets of God Secondly loue whereby wee gladly both frequent diuine assemblies and heare learn the Doctrine of the church and wish well vnto the faithfull Ministers of the Church not onely in respect of that duty of charity which we owe but also in respect of the ministerie which they discharge Psal 84. How amiable are thy Tabernacles My soule longeth yea fainteth for the courts of the Lord. Thirdly obedience in those thinges which are belonging vnto the Ministerie Hither belong the workes of loue towards God and our neighbour euen the whole life of a Christian which is that spirituall or morall Sabboth For to hold and celebrate that spiritual Sabboth is in the direction and ordering of our life to obey the voice of God speaking by the ministerie of the Church For God will therefore haue the true doctrine to be learned of vs that we may obey it Iam. 1. Bee yee doers of the woord and not hearers onelie deceiuing your owne selues Fourthly Thankefulnesse that is such duties as tend to the preseruation and mainteinance of the ministery Ministers and Schooles For if God will haue ministers to be in his church he will also that euery one according to his ability helpe forwarde and furder the maintenance of the Ministerie Schooles of learning doe his endeuor that the ministers teachers school-masters be honestlie prouided for Hither appertain Moses Lawes of the first-born of first-fruits of tithes such like offerings which were alotted to the Priests Leuites by way of stipend whereby they might sustaine their owne life their houshould that so they might wholly bee employed in the ministerie And albeit the circumstances of these lawes are abolished yet the generall remaineth for euer because God wil haue his ministerie to bee maintained to the end of the world Fiftly lastly Lenitie and moderation in bearing with such infirmities of the ministers as doe not enormously or manifestly corrupt or hinder the ministery hurt the church by offence 1. Tim. 5.19 Against an Elder receiue none accusation but vnder two or three witnesses Seeing then this is the sanctifieng keeping holy of the Sabboth it followeth that those works must needs be contrary to these whereby the Sabboth is broken prophaned 6 How the sabboth is broken or prophaned THE sabboth is prophaned when either it is not at al sanctified or is not sanctified aright but such works are done as hinder the ministerie or are contrarie vnto those woorks which belong to the sanctifieng of the sabboth and were euen nowe rehearsed Wherefore the parts of the profaning of the sabboth shal be those which are opposed vnto the parts
inuocation of God who is the father of our Lord Iesus Christ 2. In regard of the tru knowledge of him that we may know him to be our father who through and for his Son the Mediatour hath adopted vs to be his Sons when otherwise we were his enemies I goe vnto my father and to your father and further also for his Sons sake he regenerateth vs by the holy Ghost and endoweth vs with all giftes and graces necessary 3. In regard of reuerence namely that in vs may bee stirred vp and raised true reuerence towardes him that seeing hee is our father wee therefore behaue our selues as becommeth Sons and be affected with such reuerence towards him as it becommeth children to be affected towards their father especially being adopted children and vnworthy of Gods blessinges and benefites 4. In regard of confidence that the same be raised in vs whereby we may be assured that we shal be heard For seeing god is our father euen so louing a father vnto vs that he hath giuen his onlie begotten Son for vs to death how then shal he not giue vs together with him all things necessary to our saluation 5. For a memorial of our creation Now God wil hear those only that so pray because in them he obtaineth the end of his blessings and benefites Obiection Jt is the part of a father to denie nothing vnto his children But God denieth many things to vs. Therefore he is not our father Aunswere It is the part of a father to deny nothing vnto his children that is which is necessary for them Christ willeth vs to call God our Father not my Father 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard For because the whole church doth with one consent pray vnto him he doth not reiect her but heareth her praiers according to this promise of our Lorde Where two or three are gathered together in my name there am I in the middest of them Obiection But oftentimes thou praiest at home the Church not beeing priuie thereunto Aunswere The Godly and the whole Church pray for themselues and all the members with an affection and desire Loue desire is an habitual qualitie of the soul remaining also when thou sleepest it is not a passion quickly fleeting or passing a way And this also maketh much for the engēdring of cōfidence in vs because as hath been saide God doth not reiect the whole Church 2 To admonish vs of mutual loue wherewith Christians being endued must pray one for another And therefore doth he by this worde in the very proeme entrance of the praier admonish vs of mutual loue wherwith we must be affected towards our neighbor 1 Because there is no true praying without the true loue of our neighbor neither can we be perswaded that God heareth vs. For if wee approch vnto God not accounting the sonnes of God for our breethren neither will hee then account vs for his sonnes 2 Because without the loue of our neighbour there is no true faith without faith there is no true praier For whatsoeuer is not of faith is sinne The second part of the proeme is Which art in Heauen that is Heauenly Heauen heere signifieth the habitation of God and the holy Angels and blessed men And God is saide to dwell there because there God is more glorious than in this world doth also there immediatly shew and manifest himselfe Now the Lorde willeth vs to call him our Father which is in Heauen 1 Thereby to shewe the opposition and contrarietie of earthlie fathers and this Father that so we should thinke that God raigneth in Heauenly glory and Maiesty and is a Father not earthly but Heauenly euen he 1 Who sitteth in heauen 2 Who ruleth and gouerneth there by his prouidence the whole world by him created 3 Who is voide of all corruption and change 4 Who also doth there especiallie manifest himselfe before the Angels and doeth there shewe what a Father he is how good and how mightie and rich 2 To raise vp in vs a confidence that God heareth vs for if he be our Father and one that is endued with exceeding goodnesse which he especially manifesteth and declareth in Heauen Then will he also giue vs all thinges necessarie to saluation If this our Father be Lord in Heauen and so omnipotent whereby he is able to helpe vs then is hee able most easilie to giue vs those good things which we aske of him 3 To raise a reuerence of him in vs seeing this our father is so great a Lorde that is heauenly who raigneth euerie-where who is able to cast both bodie and soule into Hell fire let vs then reuerence such a Lorde and approch vnto him with exceeding submission both of minde and bodie 4 That we cal on him in feruencie of spirit 5 That the mind of him that worshippeth be lifted vp to heauenlie things 6 That heauenlie thinges bee desired 7 That the errour of Ethnikes might be met withall who thinke that they may adore and worship God in creatures 8 To admonish vs that wee are not to direct our praiers vnto a certaine place as in the olde Testament Let these things suffice for the first part of Christs praier Now followeth the second part of the praier namely the petition which compriseth six petitions THE FIRST PETITION HALLOWED be thy name This petition is set in the first place because it is the end and scope of all the other petitions or rather because the end of all thinges must be gods glorie Now the end is the first thing which is intended the last thing which is performed and exequuted like as also the end of the other petitions is first to be desired if we will desire the rest aright Mat 6.33 Seeke yee first the kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you We are here to consider 1 What is called the name of God 2 What is Holie 3 What to hallowe or sanctifie 1 The name of God signifieth 1 God himselfe Ps 116.13 J will call vpon the name of the Lorde 2 Gods commandement charge his diuine will and authoritie Mat. 28.19 Baptise them in the name of the Father c. 3 The properties and woorkes of God in which signification the name of God is here taken to wit for his diuine woorkes and all those thinges which may be attributed vnto God 2 Holie signifieth 1 All the properties of God For al the vertues in God are Gods holinesse So the Angels call god Holie Isa 6 3. Holie Holie Holie Lord God of hosts 2 That holinesse which is in creatures that is their conformitie with God which is begunne in the godly and is perfect in the Angels 3 The ordeining or appointing of thinges to holie vses In this sense that is called holy which is destined to some holy vse as the Temple of Hierusalem The word of Hallowing is here taken in
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen 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 come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for
life our obedience being here augmented with continual encreases may bee at length perfected and consummated that so we then may no lesse doe the will of God than it is alwaies doone of the Angels in heauen When therefore we pray That Gods will bee doone in earth as it is in heauen this particle as dooth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And for these causes also dooth Christ ad these words as in heauen that it may be as it were an example of patiēce which we ought to folow that he might propose a goale mark vnto vs whereunto we ought to striue We are to obserue here the difference which is betweene these three former petitions In the first we desire sanctification or the true knowledge worship of god Jn the second the gathering preseruation and gouernement of the church that God would rule vs by his spirit defend and protect vs and deliuer vs from al euils both of crime and paine Jn the third that euery one particularly in their vocation may obey god that is that euery man be with diligence occupied in his proper duty function and direct al things to the glory of God take wel in worth whatsoeuer God sendeth on him Moreouer these three petitions are so linked together that one consisteth not without the other and like as the third petition serueth for the second so dooth the second for the first For the name of the Lord is not hallowed or sanctified except his kingdome come and the kingdom of God doth not come except those means be put whereby it is aduaunced And those meanes are the duties of euery particular mans calling and vocation Wherefore we desire that God will bury in vs euil lusts and desires that himselfe alone will work in vs by his spirit that so we beeing furnished and vphelde with this his diuine grace may fulfil our duty be answerable vnto our calling THE FOVRTH PETITION GIVE vs this daie our daily bread In this petition wee desire corporall blessinges concerning which wee are to obserue these questions 1 Why corporal blessings are to bee desired 2 How they are to be desired 3 Why Christ comprised corporal blessings vnder the name of Bread 4 Why he calleth it our bread 5 Why he calleth it daiely bread 6 Why he addeth This day 7 Whether it be lawful to desire riches 8 Whether it be lawful to treasure vp any thing for the time to come 1 Why we are to desire corporal blessings WE must desire corporall blessings 1. In respect of Gods commaundement which may suffice vs albeit there were no other cause And we haue a commandmēt hereof from God both general and special For christ saith in generall Matth. 7 7. Aske and yee shal receiue And a special commandement he setteth down before this forme of praier which himselfe prescribed vnto vs Mat. 6.9 After this maner therefore praie ye by which commandment Christ also willeth vs to desire Bread or corporal blessinges Now whereas Christ saith Seeke first the kingdome of god again Take no thought what ye shal eat he doth not therein forbid vs to desire corporal blessings but he forbiddeth this distrustfulnes 2. In respect of Gods promise because God hath promised that he wil giue vs thinges necessary for our life and he promised these to no other end than that we shoulde desire them of him he promised thē that we should therby haue a spiritual not a fleshly security Mat. 6.32 Your father knoweth what ye haue need of 3. In respect of gods glorie that namelie there maie be a knowledge profession of gods prouidēce especially towardes his church God wil haue vs to ascribe this praise vnto him because he is the fountain of al blessings benefits that we may not deem these things to come by chance to vs. 4. Because the desiring and expecting of these blessings is the exercise of our confidēce in the promise of grace or it is the exercise of our Jnuocatiō faith hope For we cannot promise vnto our selues corporal blessinges nor desire them except we resolue that we be in fauor except we be assured of spiritual blessings of gods wil towards vs. For these corporal blessings God promiseth to the godlie onely and therefore we must be persuaded that we are of the nūber of them to whom god hath promised to giue them 5. That we maie do the wil of god here on earth which without dayly bread we cannot here do Ps 115.18 The dead praise not the Lord. 6. That the desire of these blessings may be a cōfirmatiō in our minds a profession before the world that God is he who giueth euen the least benefites 7. For our comfort That we may know that the church shal euer be preserued when god heareth vs according to his promise Wherefore we reape great comfort by the desire of corporal blessings because we so acknowlege and certainly persuade our selues that these corporall blessings are tokens to vs of gods fatherly good wil towards vs. 2 How corporall blessings are to be desired COrporal blessings are to be desired 1. with a confidence and ful persuasiō of gods fauor because otherwise god might answer that vve are not of them vnto vvhom he hath promised these things 2. With a conditiō of gods wil pleasure that is vvith a submitting of our vvill to gods vvill because god hath promised these blessings not vvith any determined or definit circumstāces 3. With faith belief of gods hearing vs so that we certainly beleeue that God will giue vs so much as sufficeth 4 To this end as therby to serue god our neighbor They who desire thē not after this sort are not heard that is such things are not giuen them as may tend to their safety and albeit they receiue that which they desire yet are they not indeed heard of god because those things which they receiue are not good and profitable vnto their saluation We are here to obserue that the Lorde commaunded vs in generall to pray for corporall blessings neither hath defined in his worde what corporall blessings he will giue vs and hath with this condition promised to giue them vs namely as the saftie and saluation of euerie one and the manifestation of his glorie requireth The reasons hereof are these 1 Because we oftentimes know not what we aske what is expediēt for vs And often we aske things neither profitable to vs nor seruing for Gods glorie or the saluation of others But God knoweth best what is conuenient and meete for vs for the manifesting of his glory and for the furdering of our owne saluation Seeing then we often erre in desiring corporall blessings God giueth none other vnto vs than such as he knoweth to be meet and profitable for vs. But spirituall blessings god hath promised not in general onelie but both speciallie simply without
Paul saith That the bread is the communion of the bodie of Christ And albeit in this place hee speaketh not purposedly of the Supper yet hee stirreth vp and exhorteth vnto it Replie Jt is the same sense and meaning Aunswere The question is not now of the sense and meaning of the woordes but of the identitie of the wordes that is whether they bee the same wordes Replie Where there is no mention at all of anie figure there is no figure Answere This is false For foolish were it and men shoulde seeme to make shewe and ostentation of their skill and art if they should say that they vsed a trim figure And the scripture also often speaketh figuratiuely and yet doth it not ad withall that it speaketh figuratiuely Furthermore they make mention hereof when they shew that it consisteth of the nature of the subiect and the attribute The bodie was borne of the Virgin crucified and so forth The bread is made of meale Secondly Christ willeth this to bee done in remembraunce of him Therefore the breade is called his bodie as a memoriall of his bodie Thirdly Matthew and Marke say This is my bloud of the newe testament Paul and Luke say This is the newe testament in my bloud Now the newe testament is the bond whereby God hath bound himselfe to receiue the faithful and repentant into fauour and they binde themselues to yeelde faith and obedience vnto him Fourthly Paul saith That the bread is the communion of Christs bodie which is not any corporal eating 1. Because the faithful are thereby one bodie in christ 2. Because he compareth it with the Communion of the altar in the old testament which was not corporal 3. Because it can agree but to the faithful onely and not to the wicked 4. Iohn sheweth that communion If we walke in the light we haue fellowship one with another and the bloud of Iesus Christ his sonne cleanseth vs from all sinne And further this communion whereof saint Paul speaketh is our vnion with Christ and fruition of all his benefites by faith Hither belongeth the similitude of the bodie and the members the vine and the braunches which haue nothing to doe with any corporal eating This communion was and is common to all the faithful from the beginning vnto the worlds end But they could not eat the body of christ corporally by their mouth That wee might growe vp vnto him by whom all the bodie is coupled and knit together He that is ioined vnto the Lord is one spirite And by one spirite are we all baptized into one bodie Hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirite This vnion therefore is that communion which is wrought by the holy Ghost Wherefore it is spiritual For bread cannot be this communion but by a figure as it is a signe of it Replie He that is guiltie of the bodie of Christ eateth it They who receiue vnworthilie are guiltie of the bodie of Christ Therefore they eate it corporallie for spirituallie they cannot because if they coulde so eate it they shoulde not be guiltie Aunswere The Maior is false For hee is guiltie of Christes bodie who by his sinnes hangeth it on the Crosse againe and despiseth Christs benefite For any real eating is not required to this guilt but hee that will not receiue Christ offered by faith is thereby made guiltie So the iniurie done vnto the Arke is said to be done vnto the Lord. Replie They that discerne not the Lords bodie eate it But the guiltie discerne it not Therefore they eate it Aunswere If the Maior bee taken sacramentally as of the breade which is called and is the bodie of Christ it is true but if properly it is false For not to discerne his body is not to giue due honor to it to contemne it yea not to receiue the thing signified So Heb. 10.29 They are said to treade vnder foote the sonne of God and to count the bloud of the testament as an vnholie thing who contemne him 5 They reason from the testimonies of the Fathers and the godlie of auncient times in the purer state of the church Aunswere The sayings of the Fathers are to be vnderstoode sacramentally or of our spiritual communion Replie Austin saith thou shalt receiue this in the bread which hung on the crosse and this in the cup which was shed out of christs side Answere In the bread as in the signe that is together with the signe thou shalt receiue the thing signified When wee receiue the bread wee are certaine that wee haue Christ 2. Replie Cyrill vpon Iohn saith By natural participation not onelie spirituallie but also corporallie not onelie according to the spirit but also according to the flesh corporally essentially Ans Cyril speaketh not of the maner of eating but of the thing which was to be eatē He sheweth that we are made partakers not only of christs spirit but also of his human nature Now he vnderstandeth a spiritual communion 1. Because he citeth those places cōcerning it Ioh. 6. 1. Cor. 10. where no mention is made of corporall eating 2. Hee speakeih of the presence of Christ not in the breade but in vs. 3. Hee prooueth the abiding of Christ in vs by the vse of the Supper not by any corporal eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper vnto the Saintes Nowe this is spiritual for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude shift off certaine of our obiections not all for mo are obiected against them 1 WEe make not say they any Capernaiticall eating Ans We demaunde of them whether Christ be eaten by the bodily mouth be it after a grosse or after finer maner But how euer they aunswere in that opinion which they hold there is too too much idolatry For christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simplie That his bodie can not be eaten with the bodily mouth for he saieth that hee must ascend And that the woordes which hee speaketh are spirit and life 2 Wee mainetaine not Vbiquitie for there is not a woorde thereof to bee found Aunswere Here is to bee obserued the dissension of the aduersaries about Vbiquitie But neither is a worde to be found hereof That the bodie of Christ is together in two places And further of this their opinion followeth Vbiquitie For he that is together at one time in moe places must needes be infinite therefore euerie-where 3 Wee ouerthrow not the article of Christs ascension Aunswere Yea but they doe ouerthrow it For while they holde that as often as the supper is celebrated Christ is corporallie eaten they must needes say that he remained and is inuisible on earth But he is said to haue left the world