appointeth nor will nor speaketh thinges repugnaunt and contradictorie 2. Corinth 1.19 The Sonne of GOD Iesus CHRIST who was preached among you by vs was not Yea and Naie but in him it was Yea. Thirdly that hee faineth nothing nor deceiueth anie man but this is in trueth and indeede his will which hee openeth vnto vs. Roman 3.4 Let GOD be true and euerie man a liar Fourthly that hee neuer changeth his minde Psalm 89.34 My couenant will I not break nor alter the thing that is gone out of my lips Fiftly that it certainly commeth to passe whatsoeuer god auoucheth shal come to passe which experience also witnesseth many sayings of holy Scripture as Matth. 24. Heauen and earth shall passe but my word shall not passe Sixtly that he is the louer autor and preseruer of the truth in the reasonable creatures and an enimie to all lies dissembling and hypocrisie Therefore Iohn 14.15 and 16. The holy Ghost is called the spirite of trueth who shoulde teach vs all trueth Prouerb 12.12 The lying lippes are an abomination vnto the Lord but they that deale truelie are his delight Mat. 24.51 He wil giue him his portion with hypocrits Seeing then the trueth of God is to bee considered out of his woorde and woorkes albeit men by nature confesse that GOD is true yet are they ignoraunt wherein his trueth consisteth For it is saide Iohn 17. Thy woorde is trueth and Psalm 89.5 Thy trueth in the congregation of the SAINTES Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour to put any confidence in Gods promises For as 2. Corinth 1. it is said Al the promises of God in him are Yea and in him Amen vnto the glorie of God God dissēbleth not when hee saieth hee will doe that which yet he doth not But if sometimes god foretold that hee would doe those things which he neuer decreed to doe he did not therein dissemble For what hee threatned that hee meant with this condition should so come to passe except the conuersion of men and praiers came betweene and what he promised hee meant with this condition if they repented either persisted in godlinesse or needed not affliction and chastisement Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes And Christ Luke 24. was indeed departing except his disciples had desired him to stay in the Inne at Emaus How God is saide to deceiue a deceiued Prophet As for that which God saith Ezech 14 9. And if a Prophet be deceiued and hath spoken a thing that he hath deceiued him he signifieth not thereby that hee deceiueth by instilling lies into false Prophets but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell as 1. Kings 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Replie But yet GOD would that the false Prophetes should tel a false tale Aunswere Hee would but in diuerse respects and to a diuerse end God foretolde victorie to Achab by an ironie and that a sharpe and bitter one thereby to recall him from making his expedition to warre and to punishe him for not obeying by deliuering him to bee seduced by the Diuell The false Prophets foretolde victorie to flatter him the Diuel to destroy him and to die Why chastitie is one of Gods properties There is made also mention of Chastitie in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from Diuels he wil haue truth to be and chastitie For as God will bee acknowledged to bee true and will haue trueth loued of vs that it maie certainelie appeare that he is and what hee is that men may think and speake the truth of him and through his knowledge be partakers of euerlasting life so the Diuell attēpteth to fil the worlde with lies that he may both darken the glorie of God and by forging lies of God destroy mankinde Whereupon the holy Ghost is called the spirite of trueth But the Diuell a liar and murtherer from the beginning the father of lies Ioh. 8. And as God both by reason of the exceeding puritie of his nature as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church as wee may see Ephes 5. Ezech. 16. Osee 2. and therefore will haue it accounted sacred and holy amongest men As God then in these respectes is the louer and author of chastity and dooth most seuerely detest and punish al vncleannes both internal externall which is repugnaunt to this order as the examples of the Sodomites of the tribe of Beniamin and others of all other ages and nations testifie So the Diuell both for his impurity as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde and to withdrawe them from GOD. Therefore it is said 1. Thess 4.3 This is the wil of god euen your sanctification and that yee should abstein from fornication that euery one of you should know how to possesse his vessell in holinesse and honour The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde The mercie of God in preseruing his creatures the Scripture proposeth vnto vs opened by these degrees First that hee taketh delight in the saluation of all but in the destruction of none Ezech. 33.11 As I liue saith the Lord god I desire not the death of the wicked but that the wicked turne from his way and liue Secondlie that he differreth mitigateth and taketh away punishmentes inuiting all men by his long suffering to repentaunce if not one waie yet by the testimonie of their conscience Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger Thirdly that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies as by his spirit worde oathes Sacramentes and miracles Fourthly that he embraceth with singular loue his chosen so that he saueth and deliuereth them for euer from sinne and all euils and comforteth them also in afflictions Reuelat. 7. and 21. God shall wipe awaie all teares from their eies Isaie 49.15 Though a woman shoulde forgette her Childe yet will I not forgette thee Fiftlie that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne than that all mankinde shoulde perish Iohn 3. So god loued the woorlde that he gaue his onelie begotten Sonne Sixtlie that hee promiseth and perfourmeth all these thinges of his owne free goodnesse Exod. 34.19 I will shewe mercie to whome I will shewe mercie
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
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
as long as hee that made it is aliue Christ hath purchased our reconcilement with God for vs with his bloud and hath left it vnto vs euen as Parents at their decease deliuer their goodes vnto their children Obiection The Testament is ratified by the death of the Testator which is good who cannot die Therefore this reconcilement is not ratified or at least wise it may not be called a Testament Aunswere The Minor is to bee denied Because God is saide to haue redeemed the church with his bloud Therefore hee died but he died according to his humanitie Or which commeth to the same Christ is the Testator as hee is both God man but died according to his humanity only Wherefore this reconciliation or Couenaunt may be called a Testament Replie But Christ is the intercessor The same is called an intercession in respect of Christ who by intercession worketh it and a reconciliation in respect of vs who are reconciled and god the Testator Therefore the reconciliation is not of force Aunswere They differ in persons and offices The person of Christ differeth from the person of the father and the holy Ghost in office not in efficacie and power and in respect of him it is an intercession in respect of vs a reconciliation or receiuing into fauour 2 How a Couenaunt may be made betweene god and men THat Couenaunt could not be made without a Mediatour For without Satisfaction and the death of the Mediatour there could not be wrought a reconcilement or anie receiuing into fauour For wee were the enimies of God neither was there an entrance open for vs to god before he was pacified by the merit of our Mediatour Againe Without the Mediatour regenerating vs we should not haue beene able to stand to the conditions and so had the Couenaunt beene made of no force as it hath beene shewed more at large before in the place of the Mediatour in the second question 3 Whether there be but one Couenaunt THere is but one Couenaunt in substaunce and matter There is but one couenaunt in substance two in circumstances two in circumstaunces or administration There is but one in substaunce 1. Because there is but one god one Mediatour of those parties god and men one meane of reconcilement one faith one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende Hebr. 13.8 Iesus Christ yesterday and to day the same is also for euer Roman 9.5 Who is ouer all Col. 1.18 And he is the head of the bodie of the church Ephes 2.21 In whom all the building coupled together groweth vnto an holie temple in the Lord. Actes 4.12 Among men there is giuen none other name vnder heauen whereby we must be saued Mat. 11.27 No man knoweth the father but the sonne and he to whom the sonne will reueal him No man commeth to the father but by me Iohn 14.6 I am the way the truth and the life Luc. 10.24 Manie Kings and Prophets haue desired to see that which ye see Iohn 8.56 Abraham reioiced to see my day and he saw it and was glad All therefore as wel vnder the law as vnder the Gospel who were to be saued had respect to the onely mediatour Christ by whom alone they were reconciled to God and saued and therefore there is but one Couenaunt 2. Because the principall conditions whereby we are bound vnto God and God to vs and which are called the substaunce of the Couenaunt are both before and after Christ all the same For in both both in the olde and new Couenaunt or Testament God promiseth remission of sins to beleeuers and repentant sinners In both men are bound to beleeue and repent that is the grounde and foundation of doctrine in both is the same to wit the law and the promise of grace proposed in Christ Nowe the Couenaunt is also of two sortes or there are two Couenants as concerning the circumstances those conditions which are lesse principal which are the formes of administration seruing for the principal conditions that the faithfull may attaine vnto them by the helpe of these A rule here may be obserued The diuersitie of Couenaunts is knowen by the diuersitie of their conditions In all Couenaunts their conditions are euer to be considered which if they be the same then are the Couenaunts also the same if diuers then the Couenaunts also diuers if partly the same and partly diuers then the Couenaunts also are in part the same and in part diuers as in this Couenaunt 1 In what the old and new Couenaunt agree and in what they differ 1. The same autor of both couenaunts 2. The same parties in both reconciled 3. The same mediatour of both THe new Couenaunt agreeth with the old in respect of God in these 1. The same is the Author of both Couenaunts 2. The same parties are ioined in both Couenaunts to wit God and man 3. The same is the mediatour of both Moses in deede is called also the Mediatour of the old Testament but as a type For Christ was also in the old Testament the Mediatour but had adioined vnto him Moses as a type but nowe he is Mediatour without that typicall Mediatour For he is manifested in the flesh is no more couered with types 4 The promise of grace is in both the same to wit remission of sinnes the giuing of the holy Ghost or regeneration 4. The same promise of grace in both life or glorie euerlasting to bee giuen freely by and for Christ the Mediatour to those onely who beleeue For God promiseth grace and mercie to all who beleeue in the Mediatour Gen. 22. In thy seede shall all nations be blessed Gen. 3. Hee shall breake the serpents head Gen. 17. I will bee thy god and the god of thy seede This is the same with the promise which is made to the faithful of the new Couenaunt Hee that beleeueth in the Sonne hath euerlasting life Now here wee speake not in particular of the circumstances of grace but in generall of grace it selfe which was promised Both Couenaunts haue the same corporal promises also but that only in generall Now in respect of men the new agreeth with the old that in both men are bound to faith and new obedience Gen. 17. Walke before me and be thou vpright I will be thy god and the god of thy seede But the Lord cannot be our god except by a true faith we applie the merite of Christ vnto vs for which alone he will receiue vs into fauour and except wee bring forth the fruites of true repentance The new and old Couenaunt therefore agree as concerning the principal conditions of the Couenaunt both in respect of god and in respect of man But they differ in respect of god in these 1. How the old and new Couenaunt differ in respect of God In the promises of corporall benefites For these
distinct Answere The Maior is true of finit persons but not of infinite Obiect 7. The diuine Essence is incarnate The three persons are the diuine Essence Therefore the three persons are incarnate Aunswere Here also are meere particulars whereof nothing can be concluded For the Maior speaketh not of the Diuine Essence generally but particularly as it is the Sonne Obiection 8. The Sonne is Mediatour vnto Iehoua But the Sonne is Iehoua Therefore hee is Mediatour to himselfe Aunswere Here also are meere particulars and therefore nothing concluded For not all that is Iehoua is Mediator Obiect 9. Christ hath a head aboue him Therefore hee is inferiour to GOD and by a consequent hee is not of one and the same essence with GOD. Aunswere Hee hath indeede a Head but that first in respect of his Mediatourshippe secondly in respect of his manhoode Obiection 10. This is saith Christ life euerlasting that they do know thee to bee the onelie verie God Therefore the Sonne and the holie Ghost are not true God Aunswere In this place is opposed not the father to the son and the holy ghost but God to Idoles and creatures Moreouer the particle onelie dooth not belong to the subiect thee but to the predicate God which the greeke Article sheweth Obiection 11. Iehoua is the Trinity The father is Iehoua Therefore he is the trinity Aunswere Iehoua is not taken for the same but varieth in this Syllogisme For Iehoua in the Maior is meant of all three persons in the Minor of one only Reply The father is Iehoua one in number Therefore the father is the Trinitie Heere those diuerse manners of beeing are of no force Aunswere He is one in number of essence not of persons Obiection 12. Where are three one there are four But in god are three one namelie three persons and one essence Therfore there are four in God Aunswere Where there are three and one reallie distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Diuinity are one and the same essence Obiection 13. The same works are atributed to the Father and the Sonne and the holy Ghost in the Scripture Aunswere This hindereth not the distinction of persons For mo persons may concurre to one action the distinct order of woorking beeing obserued Obiection 14. Christ saith Iohn 14. He that seeth me seeth the father Aunswere Christ meaneth not hereby that he is the father but that he sheweth and resembleth the person wisedome omnipotency goodnes and wil of the father in his doctrine and woorkes as it is saide The Sonne which is in the bosome of the father hee hath shewed Againe Who is the inuisible image of GOD. And as himselfe addeth here The father in mee and I in the father Obiection 15. The wisedome and power of the father are not distinct persons from the father but are the father himselfe as also mercie goodnesse chastitie trueth and other properties of God But the Sonne and the holie Ghost are the wisedome and power of GOD Therefore they are not persons distinct from the father but the father himselfe wise and powerful Aunswere There is an ambiguity in the woordes wisedome and power which in the Maior signifie the wisedome and power whereby not only the father but the Sonne also and holy Ghost is wise and forcible or effectuall that is the common nature or essence of the father and the Sonne and the holy Ghost But in the Minor they signifie the persons of the Sonne and the holy Ghost the Son beeing called the wisedome and the holy Ghost the power of GOD because by them the Deitie sheweth foorth and declareth the wisedome and power thereof OF CREATION NEXT vnto the Doctrine concerning God the Doctrine of the woorkes of GOD is most fitly placed as we see to be done also in the Creede The woorks of God are of two sortes Generall and Speciall The general are diuided into the works 1. Of creation the works whereof are read in Genesis to haue bin accomplished in 6. daies are by daily increase furthered and multiplied in the world 2. Of preseruation whereby God still susteineth the heauens and earth and the things that in them are that they fal not to ruine and decay 3. Of administration whereby through his immense and great wisdome he administreth and gouerneth all things These two latter are comprehended vnder the name of his prouidence And therefore next vnto creation is annexed the place concerning Gods prouidence The Special woorkes of GOD are those which are wrought in the Church and company of his elect and chosen to iustifie sanctifie and glorifie them and are either works of Reparation or restoring whereby hee repaireth al things which for the sinne of man are subiect to corruption or of perfection and accomplishment whereby hee bringeth all things to their certaine appointed end The principall questions of creation are these 1 Whether the world were created of God 2 How it was created 3 For what cause it was created 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diuerslie vsed in the Scripture 1. It signifieth the vniuersal frame of all thinges namelie Heauen and Earth and al thinges which are them visible and inuisible besides God himselfe 2. Woorldlie concupiscences 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect Here we consider it in the first sense To create signifieth 1 to ordaine or constitute as the latines vsed it creare Consulem to create a Consul 2 To make something of nothing without any motion with a becke or woorde only So is it taken in this place 3 The continuating of creation or creation continued Which is the prouidence of God That the worlde hath not beene from euerlasting but had when it seemed best to the creatour according to his eternal counsel and wil a beginning once and was created of that only true God who hath manifested himselfe in the Church that he is the eternal Father and Sonne and Holy Ghost we know First by testimonies of holy scripture as by the whole historie of the creation set downe by Moses Likewise out of other testimonies of Scripture verie many Psalm 33 6.9 By the woorde of the Lorde were the heauens made and all the host of them by the breath of his mouth Ps 104.113.124.136.146 Isay 44. Act. 4. 17. He spake and it was doone he commaunded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull woorkes of God and the principall partes of the woorlde created by God are proposed to be considered of vs that through the consideration thereof wee may learne to put our trust and confidence in God For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen Iob. 38. 39. and earth other thinges also
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
and liuing 5. Because hee is plainlie distinguished from the giftes and graces of God 1. Corinth 12.11 All these things worketh the selfesame spirite distributing to euery man seuerallie as he wil And againe 1. Corint 12.4 There are diuersities of giftes but the same spirit Wherefore the giftes differ much from the spirite it selfe Obiection The gift of God is not a person The holie Ghost is called the gift of God Actes 2.38 Therefore he is not a person Aunswere The Maior is false For the sonne beeing giuen is the gift of God and yet is a person The holie Ghost is called the gift of god because hee is sent from the Father and the sonne John 15.26 J will send the comforter vnto you from the Father Or we maie aunswere Hee is called a gift in respect that hee was sent and dwelleth in the hearts of the saintes to whom hee is giuen and is such a gift as woorketh by his vertue and power the rest of the giftes and graces Now that to proceede signifieth to exist or be from both I prooue Because Paul calleth him the spirite of god which is of god and in god Of god Because the spirit floweth from the Father and the Sonne In God therefore he is somewhat of God himselfe Other spirites are not in God that is in the substaunce of God And what is in God that is the very essence of God Secondly That the holy ghost is other that is distinct from the Father and the Sonne wee prooue against those who say hee is the subsistent of the Father Which wee prooue 1. From his verie appellation in that hee is called the spirite For none is his owne spirite As none is his owne Father and none his owne Sonne Therefore hee is other from both Obiection That which is common to al the persons ought not to be distinguished and seuered The name spirite is common to all three persons Therefore it ought not to bee distinguished Aunswere This whole reason wee graunt If it bee vnderstoode of the essence of the persons and not of their order of beeing and woorcking For as hee that breatheth and the breath it selfe differ so hee that enspireth and the spirite are different Hee that proceedeth is one and hee another from whom hee proceedeth The thirde person of the godheade is one and the first or second another But the Holy ghost is saide to bee the thirde person of the Godhead and this not in that respect as if there were in God any first or last in time but in respect of the order or manner of beeing Because the Holy Ghost hath his essence from the Father and the Son from both which hee proceeded from euerlasting as also hee is the spirite of both In like manner the Son is called the second person because he is of the Father The Father the first person because he is of none 2. The holie ghost is in expresse woordes called another Iohn 14.16 J will praie the Father and he shal giue you another comforter 1. Iohn 5.7 There are three which beare record in heauen the Father the Word and the Holie Ghost and these three are one 3. He is sent of the Father and the Son Therefore he is another from both For none is sent of himselfe One maie come of his owne wil or of himselfe But none can be sent of himselfe John 15.26 I will send him vnto you from the Father Iohn 14.26 The Father sendeth him in my name 4. The holie Ghost hath distinct attributes or properties personal from them The holy Ghost onely proceeded from the Father and the Sonne He alone appeared in the shape of a Doue in the likenesse of fire not the Father or the son Christ also is said to haue beene conceiued not by the Father or the Sonne but by the holie Ghost that is by the immediate vertue and efficacie of the holy Ghost Wherefore he is another from the Father and the Sonne which is diligently to be obserued For the aduersaries heereof being conuicted of the person of the holy Ghost grant that he is a subsistent but of the Father Obiection The vertue and power of the Father is the Father himselfe the holie ghost is called the vertue and power of the Father therefore the holie ghost is the Father himselfe Aunswere This reason is Sophistical because vertue is not taken for the same in the Maior for which it is taken in the Minor For in the Maior it is taken for the power of the Father in the Minor for the person by whome the Father sheweth forth his power Thirdly That the holie Ghost is equall with the Father and the Sonne these argumentes doe proue 1. The essence of the Father and the Sonne is communicated vnto him because hee proceedeth from both and is the spirite of both But there is nothing in God which is not his essence Seeing then that is indiuisible it must needes be whole and the same communicated vnto him which is in the Father and the Sonne As the spirite of man which is in man is of the essence of man so the spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy ghost namely the communicating of the diuine essence whereby the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne as from him whose spirite hee is And that the holy ghost proceedeth from the Sonne also is proued by certaine reasons First Because hee is called the Sonnes spirite Roman 8.9 If anie man hath not the spirite of Christ the same is not his Galat. 4.6 He hath sent forth the spirite of his Sonne into your heartes The spirite of his Sonne that is not giuen vnto the Sonne of the Father but existing and proceeding as of the Fathers so of the Sonnes substaunce seeing the Sonne is equall and consubstantiall with the Father Secondly because the Sonne together with the Father giueth him Iohn 15.26 And Iohn 20.22 Receiue the holie ghost Thirdly Because the holy ghost receiueth the wisedome of the sonne which hee reueileth vnto vs. Iohn 16.14 Hee shal receiue of mine and shall shew it vnto you But seeing the holy Ghost is true God consubstantiall with the Father and the Sonne he cannot receiue any thing but of him of whose substance he is Wherfore he proceedeth of the substance of the Son because he receiueth that of him which is the sonnes 2 The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes properties which are attributed and communicated vnto the holy ghost as eternitie because hee created heauen and earth and because God was neuer without his spirit Likewise omnipotency and omnisciencie that is the knowing of al things 1. Corin. 2.10 The spirite searcheth al thinges yea the deepe thinges of god Likewise immensitie or vnmeasurablenesse as who dwelleth whole entirely in al the Elect.
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
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
prooued by Paules words I haue deliuered saith he Hymenaeus and Alexander vnto Satan But our Ministers and Pastours of churches cannot do this Therefore it must needes be that Paul did it by special autoritie Aunswere This whole reason I graunt Wee must not follow his example if he did it alone But hereof it followeth not Therefore we maie not excommunicate For so more is in the conclusion than in the premisses And againe the Minor may bee denied because in the text alleadged it is reported only that Paul did it not in what sort and maner he did it THE THIRD PART OF MANS THANKFVLNES 86 Whenas wee are deliuered from all our sinnes and miseries without any merit of ours by the mercy of God onlie for Christes sake for what cause are we to doe good-workes BEcause after that Christ hath redeemed vs with his bloud he renueth vs also by his spirite to the Image of himselfe that wee receiuing so great benefits should a Rom. 6.13 12.1.2 1. Pet. 2.5.9.10 1. Cor. 6.20 shewe our selues all our life-time thankefull to God and b Mat. 5.16 1 Pet. 2.12 honour him Secondly that euery of vs may bee c 2. Pet. 1.10 Mat. 7.17.18 Gal. 5.6.22 assured of his faith by his fruite And lastly that by our honest and good conuersation wee may d 1. Pet. 3.1.2 Mat. 5.16 Rom. 14.19 winne others vnto Christ 87 Cannot they then be saued which be vnthankefull and remaine still careleslie in their sinnes and are not conuerted from their wickednesse vnto God By no meanes For as the Scripture beareth witnesse neither vnchast persons nor Idolaters nor adulterers nor theeues nor couetous men nor drunkardes nor slaunderers nor robbers shall e 1. Cor. 6.9.10 Ephes 5.5.6 1. Ioh. 3.14.15 enter into the kingdome of god 88 Of what parts consisteth the conuersion of man vnto God It consisteth of the a Rom. 6.4.5.6 Ep. 4.22.23.42 Col. 3.5.6.7.8.9.10 1. Cor. 5.7 2. Cor. 7.11 mortifieng of the oulde man and the quickning of the new man 89 What is the mortifieng of the old man To bee truely and hartily sorry that thou hast offended god by thy sinnes and daily more and more to hate and b Rom. 8.13 Ioel. 2.13 Ho. 5.15 6.1 eschew them 90 What is the quickening of the new man True ioy in God through c Rom. 5.1 14.17 Isa 57.15 Christ and an earnest and ready desire to order thy life according to gods will and to d Rom. 6.10.11 Gal. 2.20 doe all good woorkes 91 What are good-workes Those only which are done by a true e Rom. 14.23 faith according to f 1. Sam. 15.22 Eph. 2.10 gods law are g 1. Cor. 10.31 referred only to his glorie and not those which are imagined by vs as seeming to vs to be right and good or which are h Deut. 11.32 Ezec. 20.18.19 Js 29.13 Mat. 15.9 deliuered and commanded by men 92 Which is the Law of God God spake all i Exo. 20. Deu. 5. these wordes 1 I am the Lorde thy God which hath brought thee out of Aegypt out of the house of bondage Thou shalt haue no other Gods in my sight 2 Thou shalt make to thee no grauen Image nor the likenes of any thing that is in heauē aboue or in the earth beneath nor in the water vnder the earth Thou shalt not bowe downe to them nor worship them for I the Lord thy God am a ielouse God and visit the sins of the fathers vpon the childrē vnto the third fourth generatiō of thē that hate me shew mercy vnto thousands of them that loue me and keepe my commandementes 3 Thou shalt not take the name of the Lorde thy God in vaine for the Lorde will not holde him guiltlesse that taketh his name in vaine 4 Remember thou keepe holy the sabboth day sixe daies shalt thou labour and doe al that thou hast to doe but the seuenth day is the sabboth of the Lord thy God in it thou shalt doe no maner of works thou and thy son thy daughter thy man-seruant thy maid seruāt thy cattle the stranger that is within thy gate For in six daies the Lord made heauen earth the sea all that in them is and rested the seuenth daie wherefore the Lorde blessed the seuenth daie and hallowed it 5 Honor thy father thy mother that thy daies may be long in the land which the Lord thy God giueth thee 6 Thou shalt doe no murther 7 Thou shalt not commit adultery 8 Thou shalt not steale 9 Thou shalt not beare false witnesse against thy neighbour 10 Thou shalt not couet thy neighbours house nor his wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his 93 How are these commandements diuided Into two a Exo. 34.28 Deut. 4.13 10.3.4 tables whereof the former deliuereth in foure commaundementes how we ought to behaue our selues towards God The latter deliuereth in sixe commaundements what duties we b Mat. 22.37.38.39 owe vnto our neighbour 94 What dooth God require in the first commaundement That as dearlie as I tender the saluation of my own soul so earnestlie should I shun flie all c 1. Cor. 6.9 10. 10.7.14 Idolatry sorcery enchantmēts d Leu. 19 31. Deut. 18.11 superstitiō praying to Saints or anie other e Mat. 4.10 Apoc. 19.10 22.8.9 creatures should rightly f Joh. 17.3 acknowledge the only true god g Ier. 17.5 trust in him alone h Heb. 10.36 Col. 1.11 Rom. 5.3.4.1 Cor. 10.10 Phi. 2.14 submit subiect my self vnto him with al i 1. Pet. 5.5.6 humility patience k Ps 104.27.28.29.30 Js 45.7 Iac. 1.17 look for all good things from him alone and lastly with the entire affection of my hart l Deu. 6.5 Mat. 22.37 loue m Deu. 6.2 Ps 111.10 Prou. 1.7 9.10 Mat. 10.28 reuerence n Mat. 4.20 Deu. 10.20 worship him so that I am ready to renounce and forsake al creatures rather thā to o Mat. 5.29.30 10.37 Act. 5.29 commit the least thing that may be against his wil. 95 What is Idolatrie It is in place of that one God or besides that one and true God who hath manifested himself in his word to make or imagin and account any other thing wherein thou reposest thy a 1. Para. 16.26 Phi. 3.19 Eph. 5.5 Gal. 4.8 Eph. 2.12.1 Ioa. 2 23.2 Ioan. 9. Jo. 5.23 hope and confidence 96 What doth the second cōmandement require That wee shoulde not b Deut. 4.15 c. Is 40.18 c. Rom. 1.23 c. Act. 17.29 expresse or represent god by any image or shape figure or worship him anie otherwise than he hath commaunded in his word himselfe to be worshipped 97 Maie there then at all anie images or resemblances of things be made God neither ought nor can be represented by
and ouerthrow of the Citie Aunswere They er that restraine Christs benefit to those things or promises only without the performance whereof the promise made vnto Dauid concerning the Messias could not haue beene kept For all the benefits blessings of god both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all perfourmed vnto the Church for the Messias sake 2. Cor. 1.20 For all the promises of god in him are Yea are in him Amen And so doth the Scripture expound the like kinds of speaking as 2. Kings 13. Deut. 7. Lastly the benefits which god also performeth vnto the wicked posterity of the godly are attributed vnto the godlinesse of their godly parents not of merit but of mercy for the truth of gods promises As Exod. 20. 32. Deut. 4.16 Gen. 48.16 Iacob saith of Iosephs sons Let my name be named vpon them and the name of my fathers Abraham and Jsaacke Here Iacob willeth himselfe and his fathers to be called vpon after his death Therefore it is lawfull to call vpon the Saints departed Aunsw It is an Hebrue phrase which signifieth an adopting of Sons so that the sense is let them be called by my name or let them take their name from mee that is let them be called my Sonnes hauing the dignitie title of Patriarks that two tribes of Israell may come therein The like phrase is in Isaiah Cap. 4.1 In that daie shal seuen weomen saie to one man * According to the old Latin LET THY NAME BE CALLED VPON VS Let vs be called by thy name that is let vs bee called thy wiues 17 Iob 5. Call now if anie will aunswere thee and to which of the Saints wilt thou turne Heere Elephas exhorteth Iob to craue the aid of some Saint Aunswere The words which go before doe shewe that these wordes belong to a comparison of men with Angels whom he saith so farre to excell men in purity that they doe not so much as make aunswere or appeare being called by men Wherefore this place doth more make against than pleade for the inuocation of Angels 18 * This is translated according to the old Latin translation the words whereof the Papists vrge Iob 33. Jf there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will haue mercie vpon him and will saie Deliuer him that he go not downe into the pit J haue found one in whom I am reconciled vnto him Ans Here the old translation speaketh vnproperly For the woordes are thus Jf there be an Angel with him or an interpreter one of a thousand to declare vnto man his righteousnesse Then will hee haue mercy vpon him and will say Deliuer him that hee go not downe into the pit for I haue found a reconciliation Now then albeit this were the sense that Angels pray for men distressed and in affliction yet this made nothing for their inuocation But it is manifest that this is the sense If a man diseased or afflicted be in his calamitie instructed of the will iustice and goodnesse of god either by an Angell or by a Prophet or by some teacher for these also are called Angels and repenteth him of his sinnes and assenteth vnto the Doctrine and comfort ministred vnto him him will God deliuer by their ministerie by whom he doth instruct him 19 Matth. 25.40 Jn as much as saith Christ ye haue done it vnto one of the least of these my brethren yee haue done it to me Therefore what honour of inuocation we giue vnto the Saints the same is also giuen vnto Christ himselfe Answere That honour of the creature maie and ought to bee referred vnto God which God willeth to bee done vnto him but that honour of the creature which God forbiddeth to bee giuen vnto the creature is not honourable but reprochful and contumelious vnto god Now the reason is sottish whereas they wil seem to draw it from the words of Christ when Christ speaketh of the duties of charitie which god willeth vs to perfourme in this life towardes those that stand in neede of our aide and help 20 Jf the Angels vnderstanding our necessities praie for vs and so are to be praied vnto it is lawful also to praie vnto Saints But that the Angels pray for vs is confirmed by the woords of Zacharie 1.12 The Angel of the Lord aunswered and said O Lorde of hostes how long wilt thou be vnmerciful to Ierusalem and to the citties of Judah Aunswere The Maior is not wholy to bee graunted namely that all the Angels vnderstand all the wantes and necessities of al men For the calamities of Iurie were open not onely to the sight of Angels but also to the sight of men 2. We denie the consequence which they frame from the Angels vnto the Saintes departed For vnto the Angels god committeth the care and protection of his Church in this life Therefore they beeing also here on earth see and know our miseries which the Saints see not vnto whom this charge is not committed they pray particularly for many which we cannot affirme of the Saints by any testimonies of Scripture 3. There is another fault in the consequence in concluding that wee must pray to them because they pray for vs because not euerie one who praieth for vs is straight waies to be inuocated as was before declared The same is to be answered of the dreame of Iudas Maccabeus 2. Macab 15. Wherein hee sawe Onias the High-Priest and Ieremias the Prophet praying for the people As for that which is said in the booke of Baruch cap. 3.4 Hear now the praier of the dead Israelites the Israelites are there said to be dead which were yet liuing and inuocating on god in this life but by reason of their calamities like vnto those that are deade Wherefore this sentence standeth true and certaine that the inuocation of whatsoeuer thing besides the true God manifested in the church is idolatrous and is repugnaunt vnto the honour of Gods name which God in true inuocation will haue exhibited and done vnto him THE FOVRTH COMMANDEMENT REmember thou keepe holy the sabboth day six daies shalt thou labour and doe all that thou hast to do but the seuenth daie is the sabboth of the Lorde thy God in it shalt thou doe no manner of work thou and thy Sonne and thy daughter thy man-seruaunt and thy maide-seruaunt thy cattel and the straunger that is within thy gate For in six daies the Lord made heauen and earth the sea and al that is in them and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it The parts of this fourth commaundement are in number two A commaundement and a reason of the commaundement The parts of the commandement are also two The first is Moral That the sabboth be sanctified that
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
were it that after so many threats warnings from heauen from earth from God from men from their foes abroad and their frinds at home they should not yet once not once descend into a dutifull consideration of this their heauy trespasse and so with a speedy industrie and assiduitie reenter and recouer those their forsaken charges which a long while haue languished and worne awaie for want of pasture and ly now the deer lambs of Christ Iesus stretched on the ground for faintnes fetching their groanes deepe and their pantes thicke as readie to giue ouer and to yeelde vp the Ghost O Lord are not thine eies vpon the truth Ierem. 5.3 thou hast striken these men but they haue not sorrowed thou hast consumed them but they haue refused to receiue correctiō they haue made their faces harder thā a stone haue refused to return Not the losses and vnsupportable calamities of Christs people not the miserable apostasie grieuous falling awaie woe to vs therefore of multitudes of the ignorant and vnlettered men from the Apostolicke faith and the Church of Christ not the certaine daungers and hazards of their owne persons Wiues Children and Kinsfolkes with all which rods of his fatherly chastisement God hath latelie in his iustice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadlie slumber wherby they haue as much as in them lieth betraied to the powers and forces of Satan Gods sacred enheritance and laid open the precious flock of Christ to the mouthes and teeth of Woolues But would God the burden of this sin rested onelie on the neckes of these rechlesse persons whose extreme barbaritie yet in letting through their profane absence their harmlesse sheepe to drop awaie by famine of the word hath raised a louder cried and clamour against them in the eares of God than any we are able to make by our most iust cōplaint in the eares of men Another swarme of Caterpillers there are the very trash and rifraffe of our nation who deeming it a more easie life to say seruice in the church than do seruice in the house and to stand at the altar of God than to followe the plough of their Master haue like men of idle dissolute quality only moued thereto in a lazie speculation laide their wicked sacrilegious hands on the Lords Arke vnreuerently entred with shooes and all into his Temple taken his vndefiled Testimonies in their defiled mouthes disgraced defaced and diffamed the glorie maiesty of diuine rites and mysteries through their beggarly entring into base demeaning thēselues in so high an office Gape not these men trow you for new miracles to rain out of heauen As if Christ must needs for their sakes lay the foundation of his Church again cal again from the net the receit of custom and other trades of this world such as hee would dispatch abroad for this holy Message that so these artisans might be inuested with Apostleships Doctorships and the rooms of Prophets as ready men after a nights sleepe or an hours trance to turn the book of God menage the keies of Heauen But my frind be not deceiued awake out of sleep dream no more Zach. 13. ◅ Thou art no Prophet thou art an husbandman taught to be an heardman from thy youth vp Get away therefore with speed from the Lords house if thou be a cleauer to thy wedge and ax if a hind to thy Masters plough but meddle not with Gods affaires least he break out vpon thee and destroy thee But in vain spend I words to brasse and Iron who though the Lord hath held in his hand for a long time the ful viol of his wrath and is now wearie with holding it any longer and about to poure it out vpon them for this their horrible transgression yet staggar they not a whit at it but run on like hūgry cōpanions with an eie only to the flesh pots and so sel both themselues their people for a morsel of bread a messe of pottage to the diuel Shal I not visit for these things saith the Lord Ierem. 9. ◅ Or shal not my soule be auenged on such a nation as this Yes doubtlesse hee who is able to muster the cloudes and winds and to fight with heauenly powers against vs shal and wil if wee leaue not off to make such hauok of his children be auenged on vs he shal raise vp the standard and make the trumpet blow nether shal suffer the sight of the one to passe our eies nor the soūd of the other to forsake our ears vntil destruction come vpon destruction death vpon death plague vpon famine and sword vpon both to the vtter ouerthrow both of our selues Country perpetually Nay rather O God if there bee any place for mercy and why should wee doubt of mercy with thee the God of mercy looke not vpon this drosse and filth wherewith thy holy house hath bin polluted but sweep them out but looke O Lorde with thy tender eie of compassion vppon thy silly people for what haue they done and stirre them vp daiely for Pastors and Prophetes wise and skilfull men whose lips may keepe knowledge and whose hands may break vnto them the bread of life Now that this may haue a more mature happy successe I am humbly to beseech and solicite if so this my simple work come vnto their hands the Reuerend Fathers of this Land to whom I acknowledge al duty submission in the Lord whom with al reuerence I solicit in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dum deafe and blind watch-men out of Gods tabernacle into which they haue been shuffled against manie of their Honors wils by those accursed Simoniacal Patrons who haue sodred simoned the wals of their houses with the verie bloud of soules yet it may please their wisedoms to constraine and compell these wheresoeuer they shal find them in any of their Dioceses to the reading and diligent studying of those books which their owne country-men moued with mere pittie towardes them and their flocks haue painfully deliuered vnto them in a tongue familiar and common to them all And if it shal seeme so good and expedient to their Honours to adioine these my labours vnto the paines and trauels of many the seruants of God who haue with great praise endeuored in the like matter on the like respects heretofore I make no doubt but that out of this short yet ful Summe of Christian Religion God adding his blessing thereunto they may in short time receiue such furniture and instruction as they shal saue both themselues and others who both else are in case to perish euerlastingly But if their feete wil walke on in the way of blindnes and themselues refuse to come out of the darknes of ignorance into the bright light of Gods knowledge
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
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the
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
or internal external common to al three internal appropriated vnto the person Here is to be obserued that the workes of the persons are of two sortes namely Their woorkes inwarde and their woorkes outward The inward or internal workes of the persons are those which the persons haue and exercise one towardes another By these actions or properties are the diuine persons distinguished and described For the father is the first person which hath not his essence and beeing from any other neither begotten nor proceeding but being of himself he begot from euerlasting the sonne from him proceeded the holy Ghost The sonne is the second person of the Godhead begotten from euerlasting of the father This generating or begetting of the Son is the participating of the whole diuine essence wherby the son receiueth from the father the same essence wholely and entirely which the father hath and reteineth For the diuine essence being infinit and indiuisible there cannot some part thereof bee seuered and imparted to another as it commeth to passe in creatures but it must needs bee wholy imparted vnto him vnto whomsoeuer it is imparted The holy ghost is the third person of the deity proceeding from euerlasting from the father and the sonne But begetting proceeding differ For to be begotten or to be born is for another man or another person to bee produced out of the substance of him that begetteth by waie of birth as the sonne is borne of the father Proceeding is a communication of the diuine essence whereby the third person onely of the Godhead receiueth from the father and the sonne as the spirite from him whose spirit it is the same whole essence which the father and the son haue retaine As therefore he that begetteth is one person hee another that is begotten In like maner the holy ghost also is another person from the father the son from whom he from euerlasting ineffably is produced or hath his being by proceeding or issuing yet for al this there is but one and the same diuine essence of these three persons albeit the father as the foūtaine of the deity hath his beeing from no other but from himself the son begotten of the father the holy ghost proceeding from the father and the Sonne 2 The outwarde or external woorkes of the persons are those which are done towards the creatures and on them by them through the wil and power or efficacie of the father the son the holy ghost but yet that order stil of the persons beeing kept as that the father is the fountaine of the operations of the son the holy Ghost doth al things not of any other but of himselfe The Sonne and the holy Ghost doe not work of themselues but by themselues that is the Son worketh the fathers wil going befo e the holy Ghost woorketh the will going before both of the Father the Son Obiect Whose works are diuerse their essence also is diuerse The external works of the Father the Sonne and the holy Ghost are diuerse Therefore their essence also is diuerse Answere vnto the Maior we make by inuerting it thus Nay rather because the persons are infinit there must needes bee but one essence of all Because the inward operation is the communication of the essence and therefore the diuersity of externall woorks doth not import diuersitie of essence THE FIRST PART OF THE CREEDE OF GOD THE FATHER CREATOR I BELEEVE in God the father Almighty Creatour of heauen and earth To beleeue in God is to beleeue 1. That there is a God and hee such a one as hee hath manifested himselfe in his woord and woorkes 2. That he is such a one to me and that whatsoeuer he hath manifested of his nature hee will apply and refer to my safety Obiect In the Creed the father only is said to bee God The word God in the creede is ment essentially to all three persons not personallie to one Therefore the son the holy ghost are not god Ans We deny the antecedent Because the name of god in the creed is put essentially cōpriseth al 3. persons that is it is put for God the father the Son the holy Ghost These 3. therefore The Father the Son the holy Ghost are one subiect by appositiō of the word God as if it should bee saide I beleeue in one God who is the Father the Sonne and the holy Ghost The rest which commeth betweene each of these in the Creede appertaine to the description of each person and this is easily proued First these words I beleeue and the particle in are referred after the same maner and sense to al three persons For it is as well said I beleeue in the Son and I beleeue in the holy ghost as I beleue in the father But we may beleue but in one god Wherefore as we beleeue in the father in that he is God so beleeue wee also in the Sonne and the holy ghost because they are God When then it is said I beleeue in the sonne I beleeue in the holy ghost in both places is necessarily vnderstoode the woord God Furthermore if of these woordes of the first article it followe that the father onely is God then of the same words by the like reason it should followe that the Father onlie is omnipotent and creatour of heauen and earth which the whole Scripture crieth to bee most false But of especiall consideration is this name of God but only once mentioned in the Creede thereby to signifie that the true God is but only one One thing to beleeue God an other thing to beleue in God Wee are moreouer to obserue in this place that it is one thing to beleeue God another thing to beleeue in god For that sheweth a faith of knowledge or historicall this declareth true faith or confidence To beleeue god if wee speake properly is to beleeue there is a GOD and hee such a one according to whatsoeuer is ascribed vnto him as he hath manifested himselfe in his woorde To beleeue in god is to be perswaded that whatsoeuer God is is said to be he is al that and referreth it all to my safety for his sonnes sake that is to resolue that he is such a one towards me What is to beleeue in the father and why God is called a father To beleeue in the Father is to beleeue 1 That hee is the Father of our Lorde Iesus Christ 2 That he is also my father for Christs sake that is that he beareth a fatherly good will towards me as hauing adopted vs by Christ in Christ to be his sonnes God is called a Father First In respect of christ his onlie begotten naturall Sonne Secondly In respect of all creatures as he is Creator preseruer of them all Thirdly In respect of the elect whom beeing adopted in his beloued Sonne he regenerateth Wherefore GOD is our Father in respect both of our
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ frō death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it cānot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of mā is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâ—at the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌ„ption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌ„t proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
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
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
3 The same diuine woorkes which are attributed to the Father and the Sonne are also attributed to the holy ghost and in those both the general and vniuersal workes and also those miraculous workes which consist in instituting and informing the Church So in Iob. 33.4 creatiō is attributed vnto him The spirit of god hath made me the breath of the Almighty hath giuen me life Other woorkes are attributed to him also in other places especially that he quickneth regenerateth illuminateth and worketh miracles 4 Equall the same honor is giuen to the holie ghost which is giuen both to the Father and the Sonne To no creature but to God alone is to be giuen diuine honour that is honour proper to God onely But this is giuen to the holy Ghost Therefore he is god equal with the Father and the Son 1. John 5.7 There are three which beare witnesse in Heauen The Father the Woord and the holie Ghost and these three are one The holy Ghost therefore is the same true God with the father and the Sonne Mat. 28.19 Go and teach all nations baptising them in the name of the Father and the Sonne the holy ghost By this testimony we are taught First That we are baptised also into the name faith woorship and religion of the holy ghost Secondly That the holy Ghost is author also of baptisme and the ministerie In like sott also wee beleeue in him That sinne which is committed against him is not remitted We are his temple 5 Those things which are spoken in the old testament of God or Jehouah are applied in the newe testament to the holie ghost Obiection Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Sonne send him Therefore the holy Ghost is not equall with the Father and the Sonne Answere We deny the maior For hee that is sent may bee equall with him that sendeth For Christ also being sent of the Father yet is hee equall with the Father This sending dooth not betoken any seruile subiection Obiection 2. Hee that receiueth of another is not equall with him who giueth The holie ghost receiueth of the Father and the Sonne Therefore he is not equall with both Answere The Maior is true of one that receiueth of another but a part and not the whole but the holy Ghost receiueth the same and whole essence of the father and the Sonne Againe it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time Thirdly to the Minor we say That he receiued as touching the ordeining and sending of him to vs to teach vs immediatly But this sending establisheth and confirmeth his equalitie because it is a diuine woork and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality Fourthly and lastly That the holy ghost is one and the same true god with the Father and the Sonne is prooued by these reasons 1 Because he is the Fathers and the Sonnes spirit But the diuine essence cannot be multiplied as neither can an other bee created nor the same diuided Therefore the selfesame and that whole must needes bee communicated to the holy Ghost which is the essence of the Father and the Sonne From both which the holy ghost proceedeth as the spirit of God in God and of God 2 There is but one true God The holy ghost is true God Therefore the holy ghost is that one and the same true God with the Father and the Sonne consubstantiall with both 3 There is but one Iehouah that is one diuine Essence or Being one essentially who alone is of none but himselfe communicateth his beeing to al thinges and preserueth it in them The holy Ghost is Iehouah Therefore he is the same with the Father the Son God consubstantial with both Obiect He that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answere 1 The Maior is true in creatures but not in God 2 There is an ambiguity in this terme To be of another Hee that is of another and hath not the same or whole essence is not consubstantiall But the holy ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inuerting the argument we aunswere That hee who is of the Father and from the Father is consubstantial with him as likewise with the Son of and from whom he also is 3 What is the office of the holie Ghost THE office of the holy ghost is sanctification Jn this one name of sanctification are comprehended all his benefites Whereof wee may put these as the generall heads 1 To teach and illuminate Hereof he is called the teacher of trueth Likewise the spirit of wisedom gladnesse faith feare boldnesse Ioh. 14.26 The holy ghost whom the Father wil send in my name he shall teach you al things bring al things to your remēbrance which I haue told you Ioh. 16.13 The spirit of trueth will lead you into all trueth And hee taught the Apostles at Whitsontide when they were rawe before of Christs death and his kingdome Hee powred into them the miraculous knowledge of tongues and fulfilled the testimonie and record of Ioel. 2 To regenerate that is to worke faith conuersion in the hearts of the chosen Ioh. 3.5 Except a man bee borne of water of the spirit he cannot enter into the kingdome of God Matth. 3.11 J baptise you with water to amendment of life but he that commeth after me he wil baptise you with the holy ghost and with fire This Baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of Iohn and of other ministers 3 To conioin vs with Christ and God to make vs partakers of all Christs benefits 1. Cor. 6.11 But yee are washed but yee are sanctified but yee are iustified in the name of the Lord Jesus and by the spirit of our God 1. Cor. 12.3.4 No man can say that Jesus is the Lord but by the Holy Ghost There are diuersities of gifts but the same spirit And verse 13. By one spirite are wee all baptised into one spirit 1. Cor. 6.19 Know yee not that your bodie is the temple of the Holy Ghost which is in you whom yee haue of god So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit 4. To rule and gouerne Rom. 8.14 As many as are led by the spirit of god they are the sonnes of god Act. 2.4 And they began to speake with other tongs as the spirit gaue them vtterance To bee ruled and guided by the Holy ghost is to bee instructed with wisedome and counsell
are to bee attributed as proper functions vnto the Holie ghost For those also doth the Father and the sonne work by the holie ghost according as it is saide Wise 1.7 The spirite of the Lord filleth all the world Aunswere To the assigning of a work as proper vnto the holie ghost is required not onelie that it be immediatlie done by him but in such wise also as that he be acknowledged and worshipped therein Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth for therefore also is he called holy 4 Of whom the holy Ghost is giuen and wherefore HEE is giuen of the Father the Son also by the Son of the Father but not by the Father For the Father giueth the holy ghost frō no other but frō himself as who is of no other but of him-selfe neither worketh from any other but from himselfe The sonne giueth the Holy Ghost from the Father from whom also him-selfe both woorketh and is That hee is giuen of and from the Father these testimonies doe confirme Act. 1.4 Hee commaunded them to waite for the promise of the Father Act. 2.17 J will powre out of my spirit vpon all flesh Iohn 14.16 vers 26. I will praie the Father and hee shall giue you another comforter The Father will send him in my name That the Holy ghost is giuen of the sonne these testimonies doe proue Iohn 15.26 I will sende you from the Father the spirit of truth Iohn 16.7 If I depart I will send him vnto you Acts. 2.33 Since hee by the right hand of God hath bin exalted and hath receiued of his father the promise of the Holy ghost hee hath shedde forth this which yee now see and heare Wherefore the sonne also giueth him but in this order that the sonne sendeth him from the Father whence is gathered a strong argument for proofe of Christes godhead For who giueth the spirite of god and who hath any right or title vnto him but god For the humane nature of Christ so far off is it that it should haue this right and power to send the Holy ghost that contrarilie it selfe was hallowed and sanctified by the Holy ghost Now wee are so to vnderstand this giuing of the goly ghost as that the Father is effectuall and forcible by him and that because the holy Ghost will the Fathers will going before woorke and effectuate this Here is then to be obserued the order of operation which is heere kept in working The Fathers will goeth before the will of the Sonne and the holy Ghost followeth The cause wherefore hee giueth vs the holy ghost is none other but onely of his free Election through the intercession of his sonne Ephes 1.4 Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ as he hath chosen vs in him before the foundation of the world Iohn 14.16 I will praie the Father and hee shall giue you another comforter The sonne giueth vs him or he is giuen by the sonne because he hath obtained for vs by his merit that he should be giuen vnto vs. 5 Vnto whom the holy Ghost is giuen THE spirit of sanctificaton is giuen to the Elect only Iohn 14.17 The world can not receiue him because it seeth him not neither knoweth him Or the holy Ghost is giuen to the whole Church or assemblie of those that are called both to the Elect and to hypocrits and furder he is not otherwise giuen vnto them than as themselues also be willing and desirous of him and then is augmented and encreased in them if they perseuere To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine but also as concerning regeneration faith and conuersion because besides that he kindleth in them the knowledge of Gods truth and wil he doth further also regenerate them and endowe them with true faith and conuersion But to Hypocrites the holie ghost is giuen only as touching the knowledge of doctrine which is not profitable vnto saluation to them as it is vnto the Elect and chosen For vnto the Elect the holy ghost is so giuen that he worketh and effectuateth in them his gifts to their saluation and themselues also may know and feel by those giftes imparted vnto them the holy Ghost dwelling in them Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the Heathen differ from those which are bestowed on the church For they who amongest the Heathen excelled in the knowledge of tongues and good arts and thinges profitable had indeede the giftes of God but not the holy ghost whom none are saide to haue but they whom he hath sanctified and who acknowledge him to be the author of the giftes receiued We must obserue heere that the holie ghost is giuen either visiblie when he bestoweth his gifts adioyning outward signes and tokens or inuisibly when he bestoweth his giftes without signes or tokens He was giuen visiblie vnto the Apostles and others in the primitiue church Actes 2.3 There appeared vnto them clouen tongues like fire and it sate vpon each of them Actes 10.44 The holie Ghost fel on al them which heard the word And these and other like speeches are so to bee expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth vnto the signe by which signe the holy Ghost witnesseth his presence and efficacie So also Iohn sawe the holie Ghost descending on Christ in bodilie shape like a Doue Hee sawe then the shape of a Doue vnder which god shewed the presence of his spirite wherefore wee must not thinke that there is local motion in God but his presence operation which hee sheweth and exerciseth in the church For the Holie ghost is spread abroad euery where filleth both heauē earth In which respect hee is said to bee giuen sent powred out when by his effectual and forcible presence he doth create stirre vp and by litle and litle perfect his gifts in the members of the church 6 How the holy ghost is giuen and receiued HEE is giuen after an ordinarie waie by the ministerie of the Woord and by the vse of the Sacramentes and first in manifesting himselfe vnto vs through the studying and meditation of the doctrine of the gospel For when he is known of vs he wil communicate himselfe vnto vs and when hee sheweth himselfe to be knowen of vs he dooth also renue and reforme our hearts So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost Actes 2.37 Likewise hee wrought in Cornelius and the rest there present by the same Peter speaking Actes 10.44 But yet notwithstanding he doth so work by the word and Sacraments as that he is not tied to these meanes For hee conuerted Paul in his iourney Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe Secondly he is giuen by woorking a
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
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
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
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
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
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