we may in some sort conceive what life eternall is Life is defined among the Philosophers diversly What life is and it is indeed a word of divers significations and signifying divers things Generally both as touching God and Angels living soules and plants it is the existence or being of a living thing For even Spirits live but they have not that from any quickning soule but from their very nature and essence But in wights or creatures possessed of living soules life is properly the being of living creatures which is nothing else but To be indued with a living soule or To have in him a living soule For What a soule is the soule is that whereby such a wight liveth or the essentiall forme of life which who have live It is taken both for the first act that is for the very living and being and for the second act that is for the operation of a living thing Thus therefore it is more fully defined Naturall life is the existence or abiding of the soule in a quickned body and the operation of a living thing Or it is the act and perfection of the soule executing operations proper to a living thing Or finally it is an aptitude of a living thing to work the operations proper unto it and is also the operations themselves by reason of the union of the body with the soule Now when we mention everlasting life we restraine the word life for then we speak of the everlasting life of men and Angels That is called everlasting 1. Which hath neither beginning nor ending so God is everlasting 2. Which hath no beginning and yet hath an ending as the decree of God What everlasting meaneth 3. Which hath a beginning but shall have no end as Angels and the soules of men c. And in this third sense our heavenly life is called everlasting life that is a life having beginning but without end So then the everlasting life of man is nothing else but the eternall being of a regenerate and glorified man which being What everlasting life is is to have the image of God restored according to which man was at the first created to wit to be endued with perfect wisdome righteousnesse and felicity or with a true knowledge and love of God joyned with eternall joy And here in these acts of acknowledging and loving God we for plainenesse sake include the faculties and powers of acknowledging and loving God For to be able to acknowledge God aright and love him no lesse belong to the spirituall life then to acknowledge and love him 1 Cor. 2.14 seeing The naturall man perceiveth not the things of the Spirit of God neither can know them Againe we thus describe it Everlasting life is a perfect restauration of Gods image in us and eternall joy resting on God celestiall glory and abundant fruition of all good things which are required to the state of perfect happinesse More briefly it is a perfect conformity of man with God consisting in the true and perfect knowledge and love of God and in the glory of both soule and body So that to the full understanding of the essence of everlasting life Two parts of this life we are to consider these two things Uunion An union both of our body and soule with God Conformity with God A conformity with God which issueth out of this union as an effect proceedeth from his cause Now this conformity is a perspicuous and evident knowledge of God and his will and his works perfect righteousnesse joy fixed in God incomparable glory wherewith our bodies and soules shall flourish and shine as the Sunne and a sufficiency of all good things in God pertaining to true and perfect blisse All these things doe somewhat expresse the maner and forme of everlasting life Now if we adde hereunto the efficient and finall causes thereof An ample definition of everlasting life an absolute full definition may be thus framed Everlasting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost and the true knowledge of God his will and all his works kindled by the same spirit immediatly in their hearts and true and perfect righteousnesse and wisdome that is a perfect conformity and correspondence of their will and powers and operations with the mind and will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soule and body freely bestowed by God through Christ on the Elect begun in this life and to be perfected in the life to come to this end to glorifie and magnifie God through all eternity The particular proofe of each part of this definition All the parts of this definition are taken out of the Scripture Gods eternall habitation in us John 14.23 John 14.16 It is the eternall habitation of God in us by the holy Ghost I and my Father will come unto him and will dwell with him He shall give you another Comforter that he may abide with you for ever Knowledge of God and perfect wisdome John 17.36 It is the knowledge of God and perfect wisdome This is life eternall that they know thee to be the onely very true God and whom thou hast sent Jesus Christ Righteousnesse Luke 20.36 It is righteousnesse They are equall unto the Angels and are the sonnes of God sith they are the children of the resurrection Joy John 16.22 It is joy in God Your joy shall no man take from you Sufficiency in God Revel 21.22 23. 1 Cor. 15.28 1 Cor. 13.33 It is sufficiency in God The Lord God Almighty and the Lamb are the Temple of it And the City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lamb is the light of it God shall be all in all All those good things which we possesse here shall then be perfect When that which is perfect is come then that which is in part shall be abolished Without interruption Revel 21.4 Luke 1.33 Dan. 7.27 It shall not be interrupted God shall wipe away all teares Of his Kingdome shall be no end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the holy people of the most High whose Kingdome is an everlasting Kingdome that is which hath neither beginning nor ending Object Everlasting life is to live everlastingly But the wicked also shall be raised and be immortall because they shall live eternally Therefore the wicked shall have everlasting life Answ No consequence is currant or of force when it is deduced but from one part onely of a definition For by the name of everlasting life is not meant the presence of the soule in the body that is the naturall life but this being presupposed there is further meant a spirituall life which the holy Ghost worketh in the Elect by
for all beleevers I beleeve Ergo he dyed and prayed for mee But they are too cold comforters who teach afflicted consciences thus to reason Christ dyed for all men I am a man Ergo he dyed for mee Why may not a Turk a dog or a hog wallowing in the mire conclude so O brave comforters and Preachers of Gods word for the maineâ—inew of Christian comfort is not to be a man but to be ingraffed into Christ Againe they object out of the Apostle That all are made alive in Christ 1 Cor. 15.22 as all dyed in Adam But if they will absolutely say that all are made alive in Christ Scripture and experience will refell them This is it then the Apostle saith that Christ gives life to all his owne as Adam brought death upon all his owne And he indeed by grace which is more but this by naturall propagation which is easier This sense of the Apostle is proved by the subsequent words for when he had said that all were made alive in Christ hee presently subjoynes Every one in his owne order Christ as the first-fruits afterward they that are Christs that is beleevers who are given to him by the Father and for whom he earnestly prayed to the Father Neither is Austins interpretation different from this De civit Dei l. 13. c. 33. therefore it is said that all are alive in Christ not as if all that die in Adam were members of Christ but because as no man except in his naturall bodie dyeth in Adam so no man in the spirituall bodie is quickned but in Christ Neither have they cause to object that by these meanes Adam is made stronger then Christ if he destroy more by death then Christ preserveth by his death and life They know not what they bark against Be it so that all who are lost in Adam are saved by Christ But this way grace shall not abound but will be onely equall to sin The power of both is not to be measured by the number of those who die or live but by the manner by which perdition and vivification are obtained or else by the greatnesle of the benefits received or lost It s an easie matter to wound but hard to cure according to the Proverb You shall sooner and with more ease destroy 600 men then save one You shall sooner tumble downe many men from off the bridge into the water then you can preserve one from drowning So it was more easie to undoe all mankind then to restore one man from destruction That Satan could doe Adam could doe but this none can effect except Christ Beasts or afflictions can hurt offend and kill men but it is in no mans power save onely in his who is the Creatour of all things â—o restore salvation and life eternall Therefore Christs death had been stronger then Adams though he had restored but one man to life Besides it is certaine and out of question that the good things we have by Christ doe as far excell those things which we lost by Adam as heaven and eternitie exceed terrene and transient blessings For Adam was earthly saith the Apostle Christ heavenly he was naturall this spirituall he ejected us out of an earthly Paradise this hath introduced us into an heavenly Mansion and hath crowned us with eternitie of happinesse Thus I suppose we have sufficiently demonstrated and defended that the fruit of Christs death and resurrection doth appertaine to all and onely to them who repent and by faith adhere to Christ A briefe Introduction to the Controversie of the Eucharist explaining the chiefe Questions that are controverted or not controverted among the Protestants By D. DAVID PARIE Foure generall Remembrances 1. LEt the younger sort remember to discriminate between the questions that concerne the ceremonies and rites of the Supper and questions of doctrine which is the Evangelicall promise annexed to the ceremonie 2. Let them learne also to put difference between questions controverted and not controverted whether of doctrine or of ceremony 3. Let them know that the controversies about the ceremony are of lesse consequence and may for the most part yea should with moderation be decided or agreed upon according to the circumstances of time place and people but alwaies to edification 4. Let them know that there are three chiefe questions of the doctrine of the Supper not controverted and so many controverted to which all others may be easily reduced Of both I will briefly give some hints to young Divines Three uncontroverted Questions concerning the doctrine of the Supper 1. What the Supper of the Lord is All Protestants agree in this that the Lords Supper is a Sacrament of the New Testament instituted by Christ in which bread and wine being taken the true bodie and bloud of Christ is also received so that there is sealed to the faithfull the communion of Christ and of his benefits 2. What be the ends and uses of the Supper instituted by Christ All Protestants consent in this that this receiving confirmes the faith of the promises of grace both because this is the common use of Sacraments as also because Christ said of this Sacrament 1 Cor. 11.26 Doe this in remembrance of mee And This cup is the new covenant in my bloud Therefore they consent in this that the holy Supper is the commemoration of our Lords death untill he come according to the Apostles admonition 3. What is exhibited and received in the Lords Supper In this also the Protestants agree that bread and wine is received by the mouth and bodie the bodie and bloud of our Lord with all his benefits are taken by a faithfull heart I say the Protestant Divines agree in these but as for contentious pratlers they neither agree in these nor in any thing else whose brawlings should not measure mens judgements concerning the consent or controversies of the Protestant Churches The three controverted Questions be these Quest 1. What the union of the signe and thing signified is in the Lords Supper Whether transubstantiation or consubstantiation or else a mysticall relation To these the answer shall be in three Propositions two whereof shall be negative and one affirmative Proposition 1. The signe and the thing are not united by transubstantiation that is by such a mutation which turnes the substance of the signes into the substance of the things the bare accidents remaining Reason 1. From Christs words This is my body He said not Be this or Let this be made my bodie Reas 2. Bread in the Scripture is called bread in the action before and after the action Reas 3. The orthodox Fathers retaine bread in the Supper and when they speak hyperbolically of changing of the bread they will be understood sacramentally as Theodoret Dial. 1. Christ would have those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa est sacramentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who receive the Sacraments not to be intent upon the nature of the things which are seen but
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Câ—â—echismâ—l instructâ—oâ— described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfâ—â—dians touching the point of the â—fficacy of the Spirit by the ministiy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
fall and his originall misery since the same for these causes 1. That the cause and fountain of our misery being discovered it might not be imputed unto God 2. That the greatnesse of our misery might the more appeare For look how much more open and eminent our originall excellency is unto us so much more obvious and evident is our misery as also the benefit of our delivery is so much the more precious and honourable in our eyes by how much the greatnesse of the evils whence we are freed is more apparent OF THE CREATION OF MAN The speciall points touching mans Creation are 1 What manner of creature man was made by GOD. 2 To what end man was made by GOD. 1 What manner of creature man was made by God THis question is proposed even for the same causes for which the whole place it selfe is namely 1. That it may appear how man was created by God without sin and that therefore God is not the author of our sin corruption and misery 2. That we may perceive from what a heighth of dignity and honour into how deep a gulfe of wretchednesse and misery we are plunged through sin and thence may acknowledge the tender mercy and compassion of God who vouchsafeth to hale and pull us out of the same 3. That we further acknowledge our thankefulnesse for benefits heretofore received and our unworthinesse of receiving any heretofore 4. That wee may the more earnestly thirst after the recovery of the dignity and happinesse wee have lost and seeke it in Christ 5. That we may be thankefull unto God for the restoring of it Now what manner of creature man was fashioned by God in the beginning is shewed in the Answer of this sixth Question where it is said He made him good and to his own Image c. Which words require a more ample declaration Man therefore was created by God on the sixth day of the Creation of the world consisting of body and soule 1. His body was fashioned of a masse or lump of earth immortall if he stood still in righteousnesse mortall if he fell for mortality ensued on sin as a punishment thereof 2. His soule was made of nothing but immediatly inspired by God into his body and was an incorporeall substance understanding and imortall God breathed in his face breath of life Gen. 2.7 and man was made a living soule This was by God infused and united to an instrumentall body to inform or quicken it and together with it to make one person or Subsistent namely man to worke certain motions and actions proper unto man both externall and internall in the body and without the body by the ministry of the body and without the ministry of the body just holy and pleasing unto God 3. After the Image of God that is perfectly good wise just holy blessed and sole soveraigne of the creatures Of this Image of God in man more shall hereafter be spoken 2 To what end man was created THE Catechisme maketh answer That he might rightly know God his Creator and heartily love him and live with him blessed for ever and that to laud and magnifie his name Wherefore the last and principall end of mans creation is The glory and praise of God The glory and praise of God For God therefore created reasonable creatures Angels and men that being knowne of them he might be magnified for ever Man therefore was principally created to the knowledge and worship of God that is to the profession and invocation of his Name to praise and thankesgiving to love and obedience which consisteth in the performance of those duties which concern God and man For the worship of God comprehendeth in it all these Obj. Heaven earth and other creatures void of reason Psal 19. 146. are said to worship and magnifie God therefore the worship and praise of God is not the proper end why man was created Ans This reason hath a fallacy of equivocation or ambiguity Creatures void of reason are said to worship and praise God not that they understand ought of God or know and worship him but because they bearing certain prints and stamps of Divinity in them are the matter of Gods praise and worship which is properly performed by reasonable creatures For Angels and men by the beholding and contemplation of these Gods works disery in them the infinite goodnesse wisdome power justice bounty and majesty of God Rom. 1. 20. and are raised and stirred up to magnifie God by these his creatures And if God had not formed creatures of reason and understanding who might behold consider and with thankfull mind acknowledge his works and the order and disposing of things in whole nature other things which are void of reason might no more be said to praise and worship God that is to be the matter and occasion of praising him then if they never had bin at all Therefore that which David saith is spoken by the figure Prosopoeia or counterfeiting of some other person under that which is presented as Praise the Lord ye heavens sea and earth c. That is let Angels and men at the sight and view of these Gods creatures take occasion of lauding and magnifying his Name Many other ends are subordinated to this principall end For unto Gods worship is substituted The knowledge of God The true knowledge of him For God not being known cannot be worshipped And it is the proper work of man wherein eternall life consisteth to know and worship God aright This is everlasting life that they may know thee alone to be the true God John 17.3 To the knowledge of God is subordinate or next in order Mans felicity The felicity and blessednesse of man which is the fruition and everlasting participation of God and heavently blessings For out of these appeareth the goodnesse mercy and power of God Obj. The felicity and blessedness of man his knowledge and worship of God are qualities and properties in which or with which man was created that is they are a part of the Image of God and the forme or proper nature of man Therefore they belong unto the first Question which was What man was created and not to this Of the end of mans creation Answ They are a part of mans form and nature and they are mans end in a diverse respect in which there is no contrariety For God made man such a creature as being blessed and happy should know and worship him aright and again he made him to this end that thenceforth for ever he might be acknowledged and magnified by him and might continually communicate himself with all his graces blessings unto him Wherefore man was created happy holy and religious and â—â—us was his form which he received in the Creation and moreover he was so created that he should so continue for ever and this was his end Therefore both these are fitly spoken to wit that man both is created holy
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
punishment severally because they are not sufficient to satisfie Gods justice Object 4. If God punish sins with eternall punishments then either all of us perish or Gods justice is not satisfied Ans If God should punish our sins in us with eternall punishments wee should all perish indeed but he doth not punish them in us with eternall paines neither yet is his justice impeached or violated because hee punisheth our sins in Christ with a punishment temporall but yet equivalent to everlasting This equability doth the Gospel adde unto the Law Repl. If he punish them in Christ and be just he ought no further to punish them in us Therefore the godly are unjustly afflicted in this life Ans The afflictions of the godly are not punishments and satisfactions for their sinnes but only fatherly chastisements and the Crosse whereby they are brought to humility Which that it may be the better understood we are here necessarily to speak of afflictions or calamities but first the next question is to be expounded Quest 11. Is not God therefore mercifull Ans Yea verily he is mercifull a Exo. 34.6 7. and 20.6 but so that he is also just b Psal 10.7 Exod. 20.5 23 7 34.6 Psal 5.56 Nah. 1.2 â— Wherefore his justice requireth that the same which is committed against the divine Majesty of God should also be recompenced with extreme that is everlasting punishments both of body and soule The Explication THis question of the Catechisme is an objection against that doctrine That God punisheth all and every sin with everlasting paines and thus it is framed Object It is the property of him that is exceeding mercifull to remit somewhat of extreme justice but God is exceeding mercifull Therefore he will remit somewhat of extreme justice and will not punish sin with eternall paines Answ We answer to the Major on this wise It is the point of him that is mercifull to remit something but without breach of justice if he be exactly just Now God is so exceeding mercifull that he is also exactly just Therefore he will so exercise mercy that not withstanding he will not impaire his justice And the justice of God exacteth that all sins committed against his soveraigne majesty should be punished with most exquisite that is everlasting paines both of body and soule that there may be some proportion between the crime and the penalty Repl. 1. Exceeding strict justice doth not stand with exceeding mercy in God there is exceeding mercy Therefore in God exceeding strict justice standeth not with it Answ The Major is denied Repl. Thus it is proved Exceeding mercy admitteth mitigating equity but strict and exact justice such as is in God admitteth not this Ergo c. Ans Yes the justice of God admitteth mitigating equity and favourablenesse not by omitting but by transferring the punishment on some other Repl. 2. With him that followeth extreme or strict justice mercy and equity hath no place but God doth strictly execute his Law Therefore with him mercy hath no place Or thus He who remitteth nought of extreme right he is not mercifull but only just but God remitteth nought of his right because he punisheth all sin with sufficient punishment Ans 1. We deny the Minor For God remitteth a great deale of his strict right though he punish sins with eternall paines For as touching the reprobate he useth much favourable dealing towards them whiles he both now deferreth their punishments inviteth them by many benefits unto repentance and in the eternity it self of their punishment wil punish them more mildly then they deserved And as touching the elect he useth much toleration againe towards them because he giveth us his Son and subjecteth him unto punishment on our behalf of his meer mercy obliged bound thereto by no right or merit of ours 2. The Major is denied as false in respect of him who for his wisdome knoweth means of exercising mercy without breach of his justice also in respect of him who whilest he executeth his justice yet rejoyceth not in the destruction of man but had rather he were saved As when a Judge condemneth a robber to the wheele and yet rejoyceth not in his punishment hee though hee seem to execute the extremity of Law yet useth lenity Much more God mingleth marvellous equity with his justice For he is not delighted with the destruction of the ungodly because hee will not the death of a sinner and though hee punish all sins with everlasting paines Ezek. 33.11 yet he also taketh pity on us in deriving the punishment from us and laying it on his Son Repl. 3. The Prophet Jeremy saith Forgive not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the Reprobate Answ 1. It is true when God denieth his mercy unto them repenting What mercy God extendeth to the wicked and except hee have just cause why hee doth not save all But God hath most just cause why he suffereth them to perish even the manifestation of his justice and power in punishing the wicked 2. It is to be understood of that degree of his mercy which hee sheweth towards his chosen even of his mercy whereby he giveth them remission of sinnes his holy Spirit and life everlasting but it is not to be granted concerning that generall mercy whereby he guideth and governeth all creatures Repl. 4. The Lord saith in Isaiah Ah I will ease mee of mine adversaries Therefore God is delighted with the destruction of his enemies Answ These and the like speeches are spoken after the order of men by an Anthropopathy or humane affection and by them is signified that God will the execution of his justice but is not delighted with the death or destruction of men as being his creatures Repl. 5. Nay neither on the penitent doth God exercise mercy For if God punish all sins with sufficient punishment in Christ hee is not mercifull Answ I deny the consequence of this Proposition because he gave us his Son freely who should satisfie for us This satisfaction did the Gospel adde OF AFFLICTIONS Three principall questions there are touching afflictions 1. How many kinds of afflictions there be 2. What be the causes of them 3. What comforts are to be opposed against them 1. How many kinds of afflictions there be Two sorts of afflictions 1. Temporall 2. Eternall SOme afflictions are temporall and some eternall Eternall are the torments of the soule and body ever to endure and never to have end into which all the Divels are to be thrown and all wicked men who are not converted in this life They are called in Scripture hell-fire a worme torment everlasting death because the tortures shall be perpetuall and such as men endure at the point of death who by dying daily can never dye For this shall be everlasting death alwaies to die and never be dead or a continuance of death with infinite excesse
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
visible shapes were not the very substance of God is hereby manifest for that the Scripture with great consent reacheth that God is seen of no man neither can be seen and incomprehensible and unchangeable But those visible shapes were not alwayes the same Object 2. To these they add that which is said Gen. 32.30 Exâ—d 33.11 Deut 34.10 Deut 5.24 2. Cot. 13.13 How God is said 〈◊〉 seen face 〈◊〉 â—ace that God was seen of Jacob face to face and of Moses and of all the people and that all of us shall see God face to face in the life to come By which Metaphor or borrowed speech is signified a cleer and conspicuous manifestation and knowledge of God which is perceived not-with the eyes of the body but of the mind either by means as by the word by his works and outward tokens and such as run into the senses whence the minde may gather somewhat of God or without means by inward revelation And albeit in the life to come shall be a farte more bright knowledge of God then now yet to know God most perfectly is proper to God onely as it is said Not that any man hath seen the Father save he which is of God 〈◊〉 c. 46. hee hath seen the Father So far is it that the invisible infinite and everlasting Deity may ever be conceived by bodily eyes whose nature is not to perceive any objects but such as are finite and limited Object 3. They have alledged also those sayings wherein the parts of mans body are attributed to God But these also are not properly Hâ—w the parts of 〈◊〉 â—odvaâ—e attriâ—â—â—ed unto God but by a Metaphor spoken of God whereby is signified to us a power in God working after an incomprehensible manner his works a certain shadow whereof are those actions which men doe by the ministery and help of their bodily parts as the eyes and ears signifie the wisdome of God whereby hee understandeth all things the mouth the publishing of his word the face the declaration tokens and feeling of his divine goodnesse and grace or severity and anger the heart his love the hands and armes his power the feet his presence Object 4. They have affirmed also because man was made according to the image of God that therefore God hath an humane shape The image of God in man doth not argue a bodily shape in God Ephes 4.24 Not marking that the image of God consisteth not in the shape and figure of the body but in the minde and integrity of nature in wisdome righteousnesse and true holinesse As for Tertullian whereas he reasoneth that God is a body that he speaketh improperly therein and abuseth the word body in stead of substance not only Augustine witnesseth in his Epistle to Quod vult Deus but this is also an argument and proof thereof because he termeth also the souls and Angels oftentimes bodies Wherefore let us know that therefore we are taught the nature of God to bee spirituall Why wee must know God to be spirituall that we may not conceive of God any thing which is grosse terrene carnall and unworthy his divine Majesty neither should deem that he can be perceived by our bodily senses or in thought imagined but should consider his nature by his word and works that wee should not dare to represent him by any bodily shape and in a word that wee should remember that he is to be worshipped not with the gestures or other things of the body but with the minde and spirituall motion of the heart Lastly seeing he alone inspireth into us temporall and everlasting life we should acknowledge the gift of both to come from him out of this fountain only we should seek it and endeavour to referre it wholly to his glory Two reasons why God is to be intelligent Intelligent 1. Because he is the cause both of the mind of man and of the notions shining in it and also of that order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the creature cometh from him both in respect of the faculty as also in respect of the operation For neither can the efficient and preserving cause of intelligent natures and of the understanding it selfe and order in nature be but intelligent and understanding And therefore the holy Scripture also reasoneth on this wise He that planted the ear shall he not hear Psal 94.9 or hee that made the eye shall he not see Now this wee are to hold against those who setting Nature in the place of God imagine the world and the variety and order of things in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these things could not have their being from a cause not intelligent We are to hold it also thereby to acknowledge not only true knowledge it selfe but also all ability of understanding and the sagacity and capability of the senses and minde to perceive to be the gift of God Eternall That is such an eternity which can have neither beginning The eternity of God without beginning or end Psal 30.2 nor any end of being agreeth to God alone both nature sheweth forasmuch as hee is the first cause of all things and of infinite perfection and power and the Scripture also recounteth as Before the mountains were brought forth or ever the earth and the world were made thou art God from everlasting and world without end But we are to observe that not therefore only the eternity of God is so often inculcated in the Scriptures that in regard hereof hee may be discerned from things created but also Because hee will impart eternity unto us that is he hath purposed and promised that he will give us of his eternall goodnesse and providence eternall blessings and will have continuall care of us through all eternity and will have a kingdom in Angels and men whereof shall be no end Therefore we are given to understand God eternall unto us that God is eternall to us That we may oppose the certain hope of eternall blessednesse grounded upon his eternity against the shortnesse of mortall life and against the frailty of mans condition For seeing hee is eternall he can and seeing he promiseth he will for ever preserve us with his protection For this God is our God for ever and ever And Psal 48.11 Psal 111.9 He hath commanded his covenant for ever Wherefore being upheld with this consolation let us neither refuse to suffer the short misery of this life neither preferre the short felicity thereof before eternall blessings and seeing God will be not only bountifull towards the godly but judge also of the ungodly eternally let the cogitation of the eternall wrath of God keep and hold us in the fear of God that we may not desire to buy the fading shew of whatsoever good with eternall misery God other and diverse from all
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
Lastly God created the world not from everlasting but at a certain and definite time and even in the beginning of times In the beginning God created the heaven and the earth c. namely after the common account this present yeer of Christ Genes 1.1 1601. 5564 yeers since For from the creation of the world to the nativity of Christ According to Melancthons supputation are 3963 yeers Luthers supputation are 3960 yeers Their supputation of Geneva are 3943 yeers The supputation of Beroaldus are 3929 yeers Therefore the world hath continued According to Melancthon 5564 yeers Luther 5561 yeers Them of Geneva 5544 yeers Beroaldus 5520 yeers The supputations accord very well one with another as concerning the grand number though in the lesser number some yeers are either wanting or abounding By these four supputations then of the most Learned of our time compared together shall be apparent that at the utmost God created not the world before these 5564 yeers past and therefore it was not from everlasting but had his beginning 3. For what cause God created the world THe ends of the creation of all things are some generall The ends of the creation of the world some speciall and subordinate The glory of God The first and chiefe end is the glory and praise of God for which cause men and Angels were principally created for he would have his goodnesse wisdome omnipotency justice which his properties hee sheweth in the creation of all things be known and magnified of us The Lord made all things for himself Prov. 16.4 Psal 103.22 Rom. 11.36 Praise the Lord all yee his works Of him and through him and for him are all things The knowledge of God The manifesting knowledge and contemplation of his divine wisdome and goodnesse shining in the very creation of things For that he might be celebrated and magnified for his works hee was to create those things which should know him and should praise and magnifie him being known and manifested unto them in his works And to this purpose created he natures both indued with reason and without reason that there might be both those which should praise him and the matter of his praise The heavens declare the glory of God Psal 19.1 and the firmament sheweth the works of his hands His providence The administration and governing of the world For therefore he created the world that he might by his providence ever govern rule preserve it and so might perpetually shew forth his marvellous works which hee hath done from the beginning of the world and now doth and will do but chiefly that hee might administer the Church and congregation of elect Angels and men Isa 40.26 Lift up your eyes on high and behold who hath created these things This third end is subordinate and serveth for the second end That he might gather a Church To gather an everlasting Church of Angels and men who should agnize and magnifie the Creatour That all things might serve for man That all other things might serve for the safety both of soule and body of man as also for the life necessity and delight of men but especially that they might profit the elect each thing in their due place and might be to them as ministers and instruments whereby God blessing and increasing them might be lauded and praised of them Subdue the earth Genes 1.28 and rule over the fish of the sea and over the foule of the heaven and over every beast that moveth upon the earth Thou hast made him to have dominion over the works of thine hands Psalm 8.6 thou hast put all things under his feet Whether the world or life or death or things present 1 Cor. 3.22 or to come All are yours Only man he created for himself the rest for man that they might serve man and by man might serve God Wherefore when we place creatures in the room of God we cast our selves out of that degree in which we were placed by God Why God would have this doctrine of the Creation to be delivered and held in the Church This doctrine of the creation of the world God would for these causes especially have remain extant in the Church 1. That the glory of the creation might be given wholly to God and his wisdome power and goodnesse therein acknowledged 2. That neither the Son nor the holy Ghost should be excluded but each should have their owne parts yeelded them therein according as it is said That all might honour the Son as they honour the Father 3. That as the world was created by the Son and the holy Ghost so also wee might know that by them mankind is restored For by him were all things made Col. 1.16 18 19. And he is the head of the body of the Church for it pleased the Father that in him should all fulnesse dwell 4. That seeing God created all things of nothing wee may think that hee is able to restore them being corrupted and ruinated 1 Cor. 4.6 into their first state againe For God that commanded the light to shine out of darknesse is he which hath shined in our hearts to give the light of knowledge of the glory of God in the face of Jesus Christ. 5. That wee may not referre the originall of corruption to God but know that it was purchased by the fault of divels and men John 8.44 The divell is a lyar and a murtherer from the beginning and when hee speaketh a lye Rom. 5.12 he speaketh of his own By one man sin entred into the world and death by sin 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tied to second causes and to the order by him setled in nature but that he may either keep or alter it wee should with confidence and full perswasion look for and crave those things which he hath promised yea those things which Rom. 4.17 in respect of second causes seem impossible Hee calleth those things which are not as if they were 7. That we should celebrate for ever the known goodnesse of God whereby he hath created all things not for his own profit or happinesse for he wanted nothing but for ours and seeing all other things were created for mans use wee above other creatures especially being restored from sin and death to righteousnesse and life should acknowledge that we owe thankfulnesse unto God therefore Psal 8.4 What is man that thou art mindfull of him and the son of man that thou visitest him Thou madest him to have dominion over the works of thine hands 8. That we knowing God inasmuch as of nothing and through his meer goodnesse hee created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creatour should confesse that to be most just whatsoever hee shall do concerning us
And thou preservest them all I forme the light and create darknes I make peace and create evill I the Lord doe all these things Wisedome reacheth from one end to another mightily and comely doth shee order all things Gods particular providence over creatures renewed with reason Ge. 45.8 50.20 Exod. 4.11 Jos 11.6 21.45 2 Sam. 16.10 1 Kings 22.20 Pro. 21.1 19.14 22.14 Esay 10.5 Lament 2.37 Dan. 4.32 Of the speciall providence of God over reasonable creatures the history of Joseph yeeldeth us notable testimonies Ye sent mee not hither but God When ye thought evill against mee God disposed it to good Likewise the indurating and hardening of Pharaoh Exod. 3.4 7 8 9 10 14. Who hath given the mouth to man or who hath made the dumbe or the deafe or him that seeth Have not I the Lord Therefore goe now and I will be with thy mouth The Lord said unto Josuah Be not affraid for them for to morrow about this time I will deliver them all slaine before Israel There failed nothing of all the good things which the Lord had said unto the house of Israel but all came to passe The Lord hath bidden him curse David Who shall entise Ahab that he may goe and fall at Ramoth Gilead and so forth Thou shalt entise and shalt also prevaile The Kings heart is in the hand of the Lord he turneth it whither-soever it pleaseth him A prudent wife cometh of the Lord. The mouth of strange women is as a deep pit He with whom the Lord is angry shall fall therein Likewise the Lord calleth the King of the Assyrians the rod of his fury Who is he then that saith and it commeth to passe and the Lord commandeth it not According to his will he worketh in the army of heaven and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou Herod and Pontius Pilate Acts 4.27 with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done His providence over creatures voide of reason Psal 34.20 Job 37. Psa 104. 134.7 Gen. 8.1 Psal 147.8 9. Mat. 6.20 30. Of his providence in creatures which are without reason whether they bee living or not living testimonies are extant every where in the Sacred Scriptures The Lord keepeth all the just mans bones Likewise Hee bringeth up the clouds from the ends of the earth and maketh the lightnings with the raine hee draweth forth the winde out of his treasures God remembred Noah and made a winde to passe upon the earth Which giveth to beasts their food and to the young Ravens that cry Your heavenly Father feedeth the fowles of the aire If God so clothe the grasse of the field shall hee not doe much more unto you 4. Of the providence of God governing things contingent fortuâ—ing and casuall these places of Scripture speake If a man hath not laid wait 2. His providence over things casuall fortuning Exod. 21.11 Mat. 10.21 30 Joâ— 1.21 Prov. 16.33 Josua 7. but God hath offered him into his hand then I will appoint thee a place whither he shall flee Are not two Sparrowes sold for a farthing and one of them shall not fall to the ground without your Father Yea and all the haires of your head are numbred The Lord hath given and the Lord hath taken it blessed be the Lords Name The lot is cast into the lap but the whole disposition thereof is of the Lord. Thus God openeth the theft of Achan by lot Gods providence in necessary events John 19.36 Exod 12.46 Luke 24.46 Marke 18.7 Mat. 24 2â— John 10 2â— Two necessities depending on Gods decree Job 37.5 6 9 10. Job 38.27 28 32. Psal 104.13 14 15. Of Gods providence in necessary events if their necessity depend on the decree of God revealed in his word we have these evidences These things were done that the Scripture should be fulfilled Not a bone of him shall be broken Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day It must needs be that offences shall come If it were possible they should deceive the very Elect. My sheep shal never perish neither shall any pluck them out of mine hand If their necessity depend on the order settled by God in nature that iâ— on naturall causes working by a naturall necessity we have also these proofes thereof God thundreth marvellously with his voice he saith to the snow Be thou upon the earth likewise to the small raine and to the raine of his power The whirle wind cometh out of the South and the cold from the North-wind At the breath of God the frost is given He causeth the bud of the herbe to spring forth by raine he begetteth the deaw the frost the ice he bringeth forth Mazzaroth in their time he guideth Arcturus he guideth the motions of heaven and effectually worketh by them in these lower regions Hee watereth the mountaines from his chambers and the earth is filled with the fruit of thy workes He causeth the grasse to grow for the cattell and herbe for the use of man that he maâ— bring forth bread out of the earth and wine that maketh glad the heart of man and oyle to make the face to shine and bread that strengtheneth mans heart He appointed the Moone for certaine seasons the Sun knoweth his going downe Thou makest darknesse and it is night To those testimonies of Scripture which ratifie Gods providence in such necessary events as depend on his decree revealed in his word those places also may be added which confirme the resurrection and raising again from the dead of those bodies which we carry about with us in this life as Who shall change our vile body that it may be fashioned like unto his glorious body Genes 3. Job 10. according to the working whereby he is able even to subdue all things unto himselfe This corruptible must put on incorruption and this morâ—all must put on immortality For seeing we see the substance of our bodies to be so many waies changed and scattered after death when as they are moldred into dust it followeth therefore necessarily that there is a providence of God which taketh a most strait and exact care even of the smallest dust whereby the substance of out bodies so often altered and dissipated into infinite formes and parts is againe in such wise to be recollected gathered together and reduced to their first masse and forme as that not other but the selfe same bodies which wee have in this life shall rise againe Against these places of Scripture alledged some make exception That the examples whereof these places speake are particular and propheticall events administred by the speciall counsell of God and that therefore there may not be framed a generall rule universally extending to all events But against
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
then which this our Saviour Jesus Christ bringeth us is righteousnesse and life everlasting Seventy weeks are determined to finish the wickednesse and to seale up the sinnes and to reconcile the inquity and to bring in everlasting righteousnesse Dan 9.24 1 Cor. 1.30 Hee is made unto us wisedome righteousnesse sanctification and redemption 3. How hee saveth Christ saveth us 1. By his merit HE saveth us after two sorts by his merit and by his efficacy 1. Hee saveth us by his merit or satisfaction because by his obedience passion death and intercession he hath merited for us remission of sinne reconciliation with God the holy Ghost salvation and life everlasting Testimonies hereof are these If any man sin we have an advocate with the Father 1 John 2.2 Jesus Christ the just And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for the sinnes of all sorts of men of what soever age place or degree The bloud of Jesus Christ the Sonne of God purgeth us from all sinne 1 John 17. Rom 3.25 Whom God hath set forth to be are conciliation through faith in his bloud to declare his righteousensse by the forgivenesse of sinnes By the obedience of one many shall be made righteous He was wounded for our transgressions Rom. 5.19 Esa 53.5 he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way and the Lord hath laid upon us the iniquitie of us all 2 Cor. 5.2 Gal. 3.13 Hee hath made him to be sinne for us which knew no sin that we should be made the righteneousnesse of God in him Christ hath redeemed us from the curse of the law when hee was made a curse for us that the blessing of Abraham might come on the Gentiles through Christ Jesus Galat. 4.4 Galat. 3.13 that we might receive the promise of the Spirit through faith God sent forth his Son made of a woman and made under the Law that is made an execration or curse For wee are delivered not from the obedience but from the curse of the Law that he might redeeme them that were under the Law that wee might receive the adoption of the sonnes Heb. 9.14 How much more shall the bloud of Christ which through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God By the which will we are sanctified even by the offering of the body of Jesus Christ once offered By these and very many the like places of Scripture it is manifest that for Christs merit we are not only freed from punishment the remission of our sins being obtained but are also reputed righteous before God adopted of him to be his Sons blessed endued with the holy Ghost sanctified and made heires of everlasting life By his efficacy and powerfull working Christ saveth us by his efficacy power and operation because he not only obtaineth by his meriting for us remission of sins and that life which wee had lost but also applyeth effectually unto us by vertue of his Spirit through faith the whole benefit of our redemption For what benefits he merited by his death he doth not retain them unto himself but bestoweth them on us For salvation and life everlasting which himself had before he purchased not for himself but for us as being our Mediatour Therefore he revealeth unto us his Fathers will instituteth and maintaineth the ministery of his word whereby he giveth the holy Ghost by whom he worketh in us both faith whereby we applying Christs merit unto our selves may be assured of our justification in the sight of God through the force thereof and also conversion or the desire and love of new obedience So by his word and spirit he gathereth his Church he bestoweth and heapeth on in all blessings necessary for this life defendeth and preserveth it in this life against the force of Divels and the world and against all corporall and spirituall assaults of all enemies even to the end so that not one of those which are converted perisheth finally at length their bodies being raised in the last day from the dead hee fully delivers the Church from all sin and evill advancing it unto everlasting life and glory casting the enemies thereof into perpetual pain and torment To comprise the whole in a word his efficacy by his word and spirit regenerateth us in this life The efficacy of Christs merit performeth three things unto us 1. Our regeneration Mat. 18.17 and preserveth or sustaineth us being regenerate lest we fall away in the end raiseth us unto life eternall Of his revealing himself unto us and regenerating us speak these places No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Mat. 3.11 John 15 26. Ephes 4.8 10 11. 1. John 3.8 He that cometh after mee will baptise you with the holy Ghost and with fire I will send unto you from the Father the Spirit of truth When he ascended up on high he gave gifts unto men He ascended up on high that he might fill all things For this purpose appeared the Son of God 2. Our perseverance therein John 14.1 Mat. 28.20 John 14.18 23. that he might loose the workes of the Divel Of his raising us from death these Scriptures make evident mention I will raise him up in the last day No man shall take my sheep out of mine hands I give unto them eternall life and they shall never perish 3. Our Resurection from death Joh. 6.54 10.28 1 Cor. 15.28 Ephes 5.27 When all things shall he subdued unto him he shall make unto himselfe a glorious Church in the sight of God which he gathereth from the beginning of the world unto the end Hereby we may understand that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediatour For the holy Ghost is he by who Christ effectually performeth this which he being our Intercessor with his Father hath promised his Father in our behalfe that is he teacheth us by illuminating our minds with the knowledge of God and his divine will and regenerateth or sanctifieth and guideth and stablisheth us that we may begin the study of holines persist and profit therein untill sin be fully abolished in us and sin being abolished death must needs be abolished which that he might together with death destroy Christ was sent of his Father into the world Christ is our most perfect Saviour Christ saveth us from all evils whether of crime or punishment by
this righteousnesse so long as wee remaine in this mortall body is imperfect to be acceptable unto God for the righteousnesse of Christ which is imputed unto us Of this our communion with Christ these sayings make mention Wee being many are one body in Christ Rom. 12.5 1 Cor. 6.15 17. Ephes 4.15 Know yee not that your bodies are the members of Christ Hee that is joyned unto the Lord is one spirit In all things grow up into him which is the head that is The similitude of man a body to declare our union with Christ Christ Now the similitude of the head and members of the same body is most fit and appliable to declare that most straight and indissoluble conjunction of us with Christ For 1. As all the members of the body are knit to one and the same head and consequently to one another by sinews and fleshly ligaments And as in the head are engendred all vitall spirits who are the next or ready instruments of sense and motion as also all the outward and inward senses are feated in the head and thence onely from them the whole body and each member thereof doth draw life not from one another I say but from the head onely so long as they remain united to their head and among themselves so Christ is that one quickning head from whom his spirit is dispersed into all the members and not from one member into another and by whom all the elect who are the living members of the Church being united by the holy Ghost received through faith are quickned and are knit also among themselves by the meanes of mutuall charity Which charity and dilection must needs be there if we be joyned unto the head For the connexion of the members with the head is the originall and cause of the conjunction of the members among themselves For the quickning spirit of Christ doth not flow out of one member into another but out of one Christ as the head into all the members of the Church I will send unto you from the Father John 15.26 the Comforter the Spirit of truth 2. As in mans body are divers gifts and functions of the members and yet but one life and soule quickning and moving all the members so in the body of the Church are divers gifts and functions and yet but one spirit by the benefit whereof each member may doe his function 3. As the head is placed in the highest place and therefore is of more worthinesse and the founâ—aine of all life So Christ hath the highest room and degree in the Church as in whom the spirit is without measure and of whose fulnesse all receive but in the members that is in Christians are certain measures of gifts which are derived into them from the only head and fountaine Christ Wherefore the Pope of Rome lyeth when he avoucheth himself to be the head of the Church Christ is our Head in three respects Christ is our head in three respects 1. In respect of his perfection because he is both God and man and in gifts as touching his humane nature excelleth all creatures In him dwelleth all the fulnesse of the God head bodily c. Hee alone giveth the holy Ghost This is hee who baptizeth with the holy Ghost 2. In dignity or order glory Col. 1.9 10 Mat. 3.11 majesty power authority which in his humane nature glorified hee now openly sheweth forth and declareth For as God created all things by him Heb. 1.2 3.6 so he hath made him heire of all things and the ruler of his house 3. In respect of his office For hee is the redeemer and sanctifier of his Church hee is over every member of the Church he â—â—leth governeth quickneth nourisheth and confirmeth them so as they continue joyned in him with the rest of the members We are also in three respects the members of Christ 1. Because by faith and the holy Ghost wee are joyned unto him We are in three respects Christs members and also are knit together amongst our selves as the members to the head and one with another And this conjunction of the members of this body amongst themselves is no lesse requisite and behoovefull for the safety of the Church than the conjunction of the whole body with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more have life Ephes 3.17 That Christ may dwell in your hearts by faith 2. Because we are quickned and guided of him and from him as the fountaine we draw all good things so that except we continue in him wee have not eternall life in us as neither the members sundred from the body retain life any longer If a man abide not in me he is cast forth as a branch and withereth John 5.6 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church And as all the actions of the parts of the body are imployed and referred to the preservation thereof so all the members of Christ whatsoever they purpose or doe that ought they to imploy and referre to the profit and utility of the Church As we have many members in one body and all members have not one office so we being many are one body in Christ Rom. 11.4 1 Cor. 12.7 The manifestation of the Spirit is given to profit withall Whereas then now we understand what it is to be member of Christ and how we are his members it will the more cleerely appeare What anointing participation of annointing is What it is to be partaker of Christs anointing what it is to be partaker of Christs annointing Annointing signifieth a bestowing of gifts and participation of annointing importeth a communion of Christs gifts and office or annointing is a participation of all Christs benefits and consisteth in the participation of Christs Kingdome Priest-hood and Propheticall office To be partaker then of Christs annointing is 1. to be partaker of the holy Ghost and his gifts For the holy Ghost is not idle in us but worketh the same in us which he doth in Christ albeit Christ alone hath more gifts than wee all and those graces and gifts in Christ are far more excellent in degree 2. That Christ should communicate unto us his Propheticall Priestly and Royall function 2. What is the Propheticall function of Christians that is in what sense they are and are called Prophets CHrist maketh us partakers of his Propheticall honour or office not only in this that himselfe prophecieth unto us Christians are Prophets in knowledge and confession Acts. 2.17 Mat. 10.32 that is effectually instructeth us by his Word and Spirit but also because he willeth and bringeth to passe that we may also prophecie by professing and celebrating God According as it is said I will powre out of
Deity either of nature that is by divine properties created which are not equall with the Creatour so are the Angels or of office so Moses is called called god and all Magistrates Luke 1.32 But unto the Son Christ it is communicated by the nature or essence it self so that the very Deity is his substance Which we thus prove 1. He is the onely begotten and proper Son of God the Son of the most High who also is himself the most High But he is the proper Son to whom the substance of the Father is communicated As the Father hath life in himself John 5.26 so likewise hath he given to the Son to have life in himself Therefore the Son also is God of himself living and the fountain of life Wherefore this communicating of the Deity maketh him equall with God and the same God with the Father So far off is it from proving the contrary Repl. 1. Power was given to him John 5.27 being man Therefore it was not given him by eternall generation Ans It was given to the Word by generation to man by union of the Word Repl. 2. It was given him after his resurrection Ans Then was given him the full authority and liberty of using that power which he had alwaies All things mad by the Word All things were made by it and without it was made nothing Wee interpret That all creatures were made by him in the beginning and that also by him is gathered out of mankind and regenerated through the working of the holy Ghost an everlasting Church They construe it That by all things are meant those things which are wrought in the new creation that is in the collection and regeneration of the Church by the Gospel which is called the second creation Answ 1. Wee grant this point not the whole interpretation but only this point of the creation and if this were the sense yet hereof would it also follow That Christ were very God and by nature God The second creation also which is regeneration proveth Christ God 1 Cor. 3.6 9. Heb. 3.4 6. Eph. 1.33 4.8 10. 1. Because to work the first and second creation by his owne nature power and operation is the proper worke of one and the same very God God gave the increase So then is neither he that planteth any thing neither hee that watereth but God that giveth the increase Yee are Gods husbandry and Gods building Hee that hath built all things is God And Christ worketh this new creation not as an instrument but by his own proper vertue Which is his body even the fulnesse of him that filleth all in all things Hee ascended up on high hee gave gifts unto men hee ascended farre above all heavens that hee might fill all things Hee gave some Apostles and some Prophets By whom all the body receiveth increase I give unto them eternall life Hee sanctifieth the Church John 10 2â— Eph. 5 2â— and cleanseth it by the washing of water through the word 2. Because no man can give the holy Ghost but hee that is very God whose proper spirit it is But the second creation is not wrought but by the holy Ghost whom Christ the worker and effector of this creation sendeth Therefore hee is very God and Lord. 3. Because the new creation is the regeneration of the elect to eternall life This began even from Adam albeit it was wrought in regard of the Mediatour which was to come And it was wrought by the same Mediatour the Sonne in regard of whom or for whose sake it was wrought ever since the beginning For Christ as by his merit so by his efficacy and vertue is Saviour not onely of a part but also of his whole Church and body which consisteth of all the elect and sanctified even from Adams time By whom all the body receiveth increase Eph. 4 1â— Esay 9. â— The everlasting Father authour preserver propagator and amplifier of his Church through all ages of the world The Ruler that should come forth out of Bethlehem Mieah 3.2 was given from everlasting to he the Head and Saviour of the Church Hee shall be peace even before hee came out of Bethlehem and the Saviour of his Church against the Assyrians and all her enemies Gen. 3.83 The seed of the woman shall breake the Serpents head This victory and conquest over the Divell beganne even from the beginning of the world David acknowledgeth the Messias also to be his Lord a Priest and a King not only that was to come in the flesh Psal 110. â— but even now present to whom now long before God had said Thou art a Priest that is whom hee had already ordained to this office living working and preserving the elect There is one God and 〈◊〉 Mediatour between God and man 1 Tim. 2.5 which is the man Christ Jesus Therefore this man is the Mediatour of all from the very beginning hee is the Mediatour obtaining and giving the blessings which hee hath obtained unto all I give unto â—hâ—m eternall life John 10.38 Ephes 1.22 1 Pet. 1.11 3 Hee hath appointed him over all things to be the head to the Church The Spirit of Christ in the Prophets By the Spirit hee went and preached unto the spirits that now are in Prison Eph. â— 2â— which were in time passed disobedient Yee are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corâ—eâ—-stone Which place is diligently to be observed For then either Christ is the head foundation sanctifier and Saviour of a part of the Church onely which is most absurd or hee was this from the beginning of the world Hee is made the builder of the house whereof Moses also was a part Heb. 3.3 13. â—â— Jesus Christ yesterday and to day and the same for ever Ans 2. Wee deny their interpretaion For S. John there speaketh of the first creation Which wee shew 1. Because he speaketh of the second afterwards As many as received him to them he gave power to be the sonneâ— of God Of his fulnesse have wee all received Grace and truth â—ame by Jesus Christ Now hee therefore setteth downe the first creation before because both creations are the work of the same That therefore he might shew that the second creation was wrought by the Word it was necessary for him to teach that the first also was wrought by it For the same is the Creatour and Repairer of the world 2. Because he saith the world was made by him Repl. The world here is taken for the Church Ans No For he addeth And the world knew him not The same world which was made by him knew him not Therefore he meaneth the wicked whether elect or reprobate 3. Other places demonstrate the same My Father worketh hitherto John 5.17 and I worke Wherefore both of them from the beginning of the world Ibid. v. 19.20 worke the
that as touching it we look for Christ to come from heaven whom as touching the Word we beleeve to be in the earth with us Wherefore according to your opinion either the Word is contained in place with the flesh or the flesh is every-where with the Word whereas one nature receiveth not any contrary or divers thing in it selfe and it is a thing diverse and far unlike to be circumscribed in place and to be every-where and seeing the Word is every-where and the flesh is not every-where it is apparent that one and the same Christ is of both natures and is every-where as touching the nature of his God-head but is not every-where as touching the nature of his man-hood is created and hath no beginning is subject to death and cannot die the one he hath by the nature of the Word whereby he is God the other by the nature of his flesh whereby the same God is man Wherefore that one Son of God and the same made the Sonne of man hath a beginning by the nature of flesh and hath no beginning by the nature of his God-head was created by the nature of his flesh and was not created by the nature of his God-head circumscribed in place by the nature of his flesh and not contained in any place by the nature of his God-head is lower also then the Angels by the nature of his flesh and is equall with the Father according to the nature of his God-head died by the nature of his flesh and never died by the nature of his God-head This is the Catholike faith and confession which the Apostles delivered the Martyrs established and the faithfull hitherto hold and maintaine ON THE 15. SABBATH Quest 37. What beleevest thou when thou saiest He suffered Answ That he all the time of his life which he led in the earth but especially at the end thereof sustained the wrath of God both in body and soule against the sin of all mankind a Esay 53.4 1 Pet. 2.24 3.18 1 Tim. 2.6 that he might by his passion as the only propitiatory sacrifice b Esay 53.10 Ephes 5.2 1 Cor. 5.5 1 John 2.2 Rom. 3.15 Heb. 9.28 10 14. deliver our body and soule from everlasting damnation c Gal. 3.13 Colos 1.13 Heb. 9.12 1 Pet. 1.18 19. and purchase unto us the favour of God righteousnesse and everlasting life d Rom. 3.25 2 Cor. 5.21 John 3.16 9.51 Heb. 9.15 10.19 The Explication NOw have we in few words expounded those Articles of the Apostolike Creed which intreate of the person of Christ and have withall declared in the exposition thereof those things which are necessary for us to know both of the Divinity of Christ and of his humane nature which was taken by the Word of the seed of David united personally with the Word by the vertue of the holy Ghost and begotten in marvellous manner of the Virgins substance The course of order requireth that now consequently we expound and declare those Articles which treat of the office of Christ and first of all of his Humiliation or humbling which is the former part of Christs office whereunto belong these Articles He suffered under Pontius Pilate was crucified dead and buried He descended into hell After we have expounded these we will come unto the rest of the Articles which speak of his Glorification which is the other part of Christs office The Passion of Christ doth follow next his Conception and Nativity Two causes why Christs passion followeth his nativity immediatly in the Creed The fruits to be gathered out of the story of Christs life 1. Because in his Passion and Death consisteth our salvation 2. Because his whole life was a continuall passion suffering and calamity Yet notwithstanding many things may and ought to be profitably observed out of the story of the whole race of his life on earth set downe by the Evangelists For that doth shew 1. This person to be the promised Messias seeing in him concurre and are fulfilled all the prophecies 2. That story is a consideration or meditation of that humility or obedience which he performed unto his Father Hither belong those things which are especially to be considered in Christs Passion 1. The history it selfe of Christs Passion agreeing with Gods sacred Oracles and Prophecies 2. The causes or fruits of Christs Passion 3. His example that we are also to enter into eternall life heavenly glory by suffering death as did Christ But for fuller explication these foure Questions touching Christs Passion are to be considered 1. What is understood by the name of Passion or what Christ suffered 2. Whether he suffered according to both natures 3. What was the impellent cause of Christs Passion 4. What the finall causes or ends and fruits thereof 1. What is meant by the name of Passion or what Christ suffered BY the name of Passion is understood the whole humiliation or the obedience of Christs whole humiliation all the miseries infirmities torments ignominies paines and griefs unto all which Christ for our sakes was subject and obnoxious as well in soule as in body from the point of his nativity untill the houre of his death and resurrection For the chiefe part of his paines and dolours were the torments in his soule wherein he felt the ire and wrath of God against the sin of mankind But principally by the name Passion is signified the last part of his humiliation even the last act of his life Mat. 26.38 27 46. Esay 53.4 6 10. Christs sufferings wherein he suffered extreme torments of soule and body for our finnes My soule is very heavie even unto the death My God my God why hast thou forsaken me Surely he hath carried our sorrowes The Lord hath laid upon him the iniquities of us all The Lord would break him and make him subject to infirmities What then did Christ suffer He suffered 1. A privation and want of incomparable happinesse joy and all other heavenly blessings which he should have injoyed 2. All the infirmities of mans nature sinne onely excepted he hungred thirsted Mat. 8.17 John 4.7 19.28 Hebr. 4.15 was weary was stricken with sadnesse and griete c. 3. Extreme need and poverty The sonne of man hath not whereon to lay his head 4. For infinite injuries contumelies slanders layings in wait for him back-bitings reproaches blasphemies annihilating Luke 9 58. Mat. 12.24 and contempt I am a worme and not a man He hath neither forme nor beauty when we shall see him there shall be no forme that we should desire him Psal 22 7. Esay 53.4 5. The temptations of the Devill He was in all things tempted in like sort yet without sinne 6. The death of the body and that reproachfull and contumelious even the death of the Crosse 7. The most grievous torments of soule that is Hebr. 4.15 he found the sense and feeling of the wrath of God against the sins
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures CHrist suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The God head died this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
man Nestorius separated the two natures in Christ Nestorius heresie neither would have the Sonne of God but man onely to have died Doe not boast thou Jew saith Nestorius thou hast not crucified God but man The Ubiquitaries beleeve that the humanity of Christ The Ubiquitaries heresie from the moment of his incarnation was so endowed with all the properties of the God-head as that onely in this the humanity differeth from the God-head that the humanity hath by an accident whatsoever the God-head hath by and of it selfe Hereof it cometh that they imagine that Christ was in the time of his death yea when he was inclosed in the Virgins womb in heaven and every where not only as touching his God-head but with his body too This is it which they call the forme of God Phil. 2.6 Wherefore against all these we affirme and in the Creed beleeve that Christ died truly and corporally even by a true divulsion and separation of his soule from his body 1. Christ died truly and that a locall separation so that not onely his soule and body were not together every where but were not together in one place the soule was not where the body was Matth. 27.50 Marke 15.37 Luke 23.46 John 19.30 nor the body where the soule was Then Jesus cried againe with a loud voyce and yeelded up the Ghost Jesus cried with a lowd voyce and gave up the Ghost Father into thy hands I commend my spirit And when he had said these words he gave up the Ghost He bowed his head and gave up the Ghost Object But as vertue that is his divinity is said to have gone out of him so also he gave up the Ghost Answ There is a dissimilitude in these Because the divinity remaining united with the humane nature yet did work abroad without it The soule did depart from the body The reason of this dissimilitude is because the act of his divinity is increate and infinite but the act and power of his soule finite and created But yet this is further to be added 2. Christ died without breach of the union of his two natures that although his soule was truly separated from his body yet the Word notwithstanding did not forsake neither body nor soule but remained neverthelesse joyned both to body and soule and therefore the two natures in Christ were not divelled or sundered by that divulsion of the soule and body Object Why then cryed he Matth. 27.46 My God my God why hast thou forsaken me Answ Because of his delay and deferring of help and succour For the two natures in Christ ought not to have been divelled or sundred because it is written God hath purchased the Church with his own bloud And he was to be the Son of God who should die for our sins Acts 20.28 that he might be a sufficient price for them Hereby also it doth cleerly appeare That The union of both natures in Christ is no Vbiquity For the soule being separated from the body was not in the grave with the body and by a consequent not every where because that which is every where can never be separated and yet in death and in the grave the union of both natures remained and continued 2. Whether it was requisite and necessary that Christ should die IT was requisite and necessary that Christ to make full satisfaction not only should suffer but also should die 1. In respect of the justice of God that so his justice might be satisfied which required the death of men by whom it was violated For the hurting and offending of the greatest good is to be expiated with the greatest punishment or with the utmost destruction of nature that is with the death of the guilty condemned for sinne according to that The wages of sinne is death Rom. 6.23 But Christ succeeded in our stead and took on him our person who had sinned and had deserved death not only eternall but temporall also For wee deserved destruction which is the dissolution of the soule from the body whereon ensueth the dissolution of the body as a house is said to be subverted and destroyed when one part is separated from another Now it was requisite that the Sonne of God should die that he might be a sufficient ransome for our sins For no creature could have sustained such a punishment as should have been equivalent to eternall punishment and yet withall should have been temporall Object They have deserved eternall punishment whosoever are not reconciled to God by Christ therefore the soules ought not to be separated from their bodies that they might suffer eternall damnation Ans It doth not follow but this rather That therefore both body and soule must be together that they may suffer it which at length shall so come to passe Therefore it was necessary that Christ should die for us and his soule be separated from his body 2. In respect of Gods truth that the truth of God may be satisfied For God threatned and denounced death when ever we sinned which denouncing was to be fulfilled after sin was once committed And this is that commination or threatning pronounced by God himself In the day that thou eatest thereof thou shalt die the death Obj. But Adam did not presently die Ans Truely he forth-with died not a bodily death Gen. 2.17 howbeit he became mortall straight upon it and by little and little he dayly died and even now already had he died spiritually eternall death and now was dead I heard saith he thy voice and I was affraid because I was naked Gen. 3.20 There was a terrour in him and a feeling of Gods wrath a strife with death the losse of all the gifts both of body and mind But there followed the equity moderation and lenity of the Gospel For God had not expresly said that he should certainly die wholly and presently For so had he perished for ever Wherefore the Son offered a mitigation and lenifying raised him up to a new life that notwithstanding he should remain subject to the corporall death which yet should not be deadly and pernicious unto him 3. In respect of the promise made to the Fathers both by words He is brought as a sheep to the slaughter and as a sheep before be shearer is dumb Esay 53.7 so openeth he not his mouth and by sacrifices whereby God promiseth that Christ should die such a death as should be an equivalent price for the sins of the whole world This could not be the work of a meere creature but of the Son of God only and therefore it was requisite and necessary that the Son of God should suffer so grievous a death for us Ob. Then they do not satisfie Gods justice who are punished because their punishment is endlesse and eternall Ans They satisfie by eternall punishment Rep. So then might we also be delivered from the curse by our selves Ans So then shall we never be
severed by death Truely and hee did truely come forth even out of the grave also in despite of the Watch-men they being withall amazed and stricken therewith 2. He rose the same person which he died the same Jesus Christ God and Man according to the nature wherein he suffered namely In his true body according to his humane nature even the true humane nature and the same in essence and properties and that not deified but glorified all infirmities thereof being done away Behold my hands and my feet for it is I my selfe handle mee and see mee for a spirit hath not flesh and bones as yee see mee have And truely nothing else could rise againe Luke 24.39 but that which had fallen The same body therefore which fell did rise again which is the greatest comfort unto us For hee must have been one and the same Mediatour who should merit for us a communicating and participation of those benefits which we had lost by sin and who should restore the same unto us and apply them to every one Again except Christ flesh had risen neither should ours rise 3. He rose by his owne power that is he put death to flight and shook it from himselfe quickened his dead body re-united it to his soule By his own power John 2.29 John 10.18 John 5.21 Rom. 4.24 8.11 and restored un to himself a blessed heavenly and glorious life and that by the might and power of his God-head Destroy this Temple and in three dayes I will raise it up again I have power to lay downe my soule and have power to take it up againe As the Father raiseth up the dead and quickneth them so the Son quâ—ckneth whom he will Obj. But the Father raised him For it is said If the Spirit of him that raised up Jesus from the dead dwell in you c. Therefore he raised not himself Ans The Father raised the Son by the Son himself not as by an instrument but as by another person of the same essence and power with the Father by which the person doth ordinarily work The Son is raised of the Father by himselfe himselfe hath raised up himselfe by his Spirit For John 5.19 Whatsoever things the Father doth the same things doth the Son also 4 Hee rose the third day by his Fathers and his owne power The third day 1. Because the Scriptures in which are understood all the prophecies and types under the Law doe shew that Christ ought to rise the third day as for example wee may instance in Jonas who fore-shewed Christ 2. Because his body was to rise not being tainted with any corruption and yet not forth-with the first day that his death might undoubtedly be knowne but the third day after his Passion on the Crosse The circumstance therefore of the third day is inserted in the Creed that the truth might be correspondent to the type and we ascertained that this Jesus is the Messias promised to the Fathers because he alone rose the third day 3. For what cause Christ rose CHrist rose The glory of the Father and the Son Rom. 1.4 John 17.1 For his Fathers and his owne glory Declared to be the Son of God by the resurrection from the dead Father glorifie thy Son that thy Son may also glorifie thee For the glory of the Son is the glory of the Father Because of the prophecies Psal 16.10 Acts 2.27 In respect of the prophecies which were uttered of his death and of his resurrection Thou shalt not leave my soule in the grave neither shalt thou suffer thine boly One to see corruption When hee shall make his soule an offering for sinne hee shall see his seed Esay 53.10 Mat. 12 39. and shall prolong his dayes Hee shall see of the travell of his soule and shall be satisfied No signe shall be given unto it save the signe of the Prophet Jonas For as Jonas was three dayes and three nights in the Whales belly so shall the Sonne of Man be three dayes and three nights in the heart of the earth As yet they knew not the Scripture Mat. 25.54 that hee must rise againe from the dead In regard of these and other such prophecies it was necessary that Christ should die and rise againe that the Scriptures might be fulfilled How then should the Scriptures be fulfilled which say that it must be so to wit because of Gods unchangeable decree revealed in the Scriptures of which decree the Apostles in the Acts speak Acts 4.27 28. saying Doubtlesse against thine only Son Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done Hither also belong Christs own predictions hereof Mat. 17 23. John 2.19 They shall kill the Son of Man but the third day hee shall rise again I will raise up this Temple again The worthinesse of the person rising Acts 2.14 John 3.35 For the worthinesse and power of the person that rose For for this cause it was impossible that Christ should be held of death as Peter testifieth and that 1. Because Christ is the beloved and only begotten Son of God The Father loveth the Son and hath given all things into his hands So God loved the world that he gave his only begotten Son c. 2. Christ is true God and authout of life I am the resurrection and life John 5.26 â—1 10.28 As the Father hath life in himselfe so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will I give unto them eternall life It had been absurd then that he should not be raised but sleep in death who giveth life to others 3. Christ is righteous in himself and by dying satisfyed for our sins which were imputed to him Now where sin is not there doth not death reigne any more With one offering hath he consecrated for ever them that are sanctified Heb. 10.14 Rom. 5.10 In that he died he died once to sin but in that he liveth he liveth to God The office of the person In respect of the office of the person who rose which had he remained in death he could not have discharged For 1. The Mediatour who was true God and Man should reigne for ever Thy throne O God is for ever and ever the Scepter of thy Kingdome is a Scepter of righteousnesse Psal 45.7 2 Sam. 7.13 14. I will stablish the throne of his Kingdome for ever I will be his Father and he shall be my Son I have sworne once by my holinesse that I will not faile David Psal 83.34 35 36. Ez. 37.23 24. His seed shall endure for ever and his seate is like as the Sun before mee Hee shall stand fast for evermore as the
worketh by his holy Spirit in their hearts a sense and feeling of that pardon whereon they may for ever rest setled and confirmed Therefore the purpose and decree of God of remitting sins is everlasting but the executing and performance thereof is when by faith wee apply remission of sins offered unto us in the Gospel So also God doth alwayes love his elect but that love is not powred out in their hearts before their repentance For they have that certain testimony of conscience by the gift of the holy Ghost that they are loved of God and so have their sins remitted who truly convert and repent ON THE 22. SABBATH Ques 57. What comfort hast thou by the resurrection of the flesh Answ That not only my soule after it shall depart our of my body shall presently be taken up to Christ her head a Luke 6.22 23.43 Phil. 1.21 23. but that this my flesh also being raised up by the power of Christ shall be again united to my soul and shall be made like to the glorious body of Christ b Job 19.25 26. 1 John 3.2 Phil. 3.21 The Explication The chief Questions hereto belonging are 1. Whether the soule be immortall 2. Where it abideth being separated from the body 3 What the Resurrection is and the errours concerning the Resurrection 4. Whence it may appeare that the Resurrection shall certainly be 5. What bodies shall rise 6. How 7. When. 8. By whom and by whose power 9. For what end the Resurrection shall be 1. Whether the soule be immontall BEsides that this Question belongeth to the Article of the resurrection The causes for which this question is to be moved the â—xplication also theâ—eof in it self shall not be altogether unprofitable or fruitleâ—â— For not now onlâ— do they begin to dispute against the immortality of the soul but the Sadduces also denyed it as they likewise that said Matth. 22.23 2 Tim. 2.17 the resurrection was past already unto him that beleeved neither made any other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists deny the immortality of the soul Moreover Paul the â—hird Pope of Rome when he was breathing out his soule and ready to die said That now at length hee should try and know three things whereof in his whole time hee had much doubted 1. Whether there were a God 2. Whether soules were immortall 3. Whether there were any hell Oftentimes also in the Psalmer and in Solomon we meet with these and such like Aphorismes Eccles 3.19 Psal 115.17 Man dieth like a brute beast The dead shall not praise thee O Lord. Wherefore it ought not to seem strange if this question be moved neither shall it be altogether vain and needlesse both because it serveth for the controuling and refuting especially of Epicures as also because it maketh for the better understanding of some places of holy Scripture But because there have been and even now are who have taught That the soule of man like as of brute beasts is nothing else but life or the vitall power arising of the temperature and perfection of the body and therefore dieth and is extinguished together with the body and as some of them speak who will seem to beleeve the resurrection of the dead doth sleep when the body dieth that is is without motion or sense untill the raising of the body which indeed is nothing else then that the soul is mortall that is a meer quality only in the body and when the body is dissolved becometh nothing because if it were an incorporeall substance it could not be without sense and motion Against these we are to hold the records of Gods word and writ concerning the spirituall and immortall substance of mans soule The soul an incorporeall substance That the soul of man is not onely a form or perfection or temperament or force and power or an agitation arising out of the temperature of the body but a substance incorporeall living understanding dwelling in the body and sustaining and moving it these places following of holy Scripture doe shew Psal 48. His soule shall be blessed in life Heb. 12. God is called the Father of spirits And it is said of the faithfull Heb. 12.9 22. Ye are come to the celestiall Jerusalem and to the company of innumerable Angels and to the spirits of just and perfect men No man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2.11 In these and the like places of Scripture both the soule of a man is called a spirit and the properties of a living and understanding substance are attributed unto it Wherefore to no purpose do the adversaries of this doctrine oppose those places in which the name of the soule is taken for the life and will of man as Mat. 5.25 The soul is more worth then meat I put my soul in my hand For by the fore-alledged places it is manifest Job 13 14. that this is not generall but is used by a figure of speech whereby wee call the effect by the name of his cause Now the immortality of the soule is proved by many places of holy Scripture The soul immortall Luke 23.43 Christ hanging on the crosse said to the thiefe This day shalt thou be with me in paradise But he could not be there in body because that was dead and buried Therefore his soule was gathered with Christs in Paradise and so consequently the soule liveth Phil. 1.23 Paul saith I desire to be loosed and to be with Christ he speaketh of the rest and joy which he should injoy with Christ But they who feele nothing what can their joy or happinesse be Wherefore they also are refuted in this place who say mens soules sleep Wisd 3.1 Mat. 22. â—2 Luke 23.46 1 Cor. 5.8 and so withall deny the immortality of the soule The soules of the just are in the hands of God God is not the God of the dead but of the living Therfore the souls live Into thy hands I commend my spirit When we remove out of the body we go unto the Lord. Wherefore the soules sleep not as some Anabaptists will have them but injoy immortall life and celestiall glory with the Lord. The soules of the godly that were killed Revel 6.10 are said to cry with a loud voice under the Altar saying How long Lord holy and true doest thou not judge and avenge our bloud on them that dwell on the earth Luke 16.21 Wherefore the soules live Lazarus is said to be carried into Abrahams bosome and out of the same place also it is apparent concerning the soules of the wicked For the rich Glutton is also of the contrary said to be carried downe to hell These testimonies therefore of Scripture teach and confirme most evidently that not only in the body before death and after the resurrection of the body but also in the
whole space and time coming between the soules are live feele understand out of the body though the manner of their operations without the body be to us unknown Wherefore also this gift of immortality hath some similitude with God who alone 1 Tim. 6.16 as the onely fountaine and author of life hath immortality Lastly the resurrection of the flesh presupposeth the immortality of the soule so that we beleeve the one with the other For that the same body should rise againe necessary it is that it be quickned with the same substantiall forme it once injoyed which is the soule For not every change of an accidentary forme maketh another individuall but one and the same individuall still remaineth as long as one and the same matter is quickned with the same essentiall forme Now if the soule die and God create another soule and seat it in the body then not the same but a diverse forme quickneth the body and so it shall not be the same Individuall But it shall be the same Individuall as in the fifth of these questions it is proved Therefore it must needs be quickned with the selfe-same soule But furthermore Man should have lived immortally if he had not sinned Rom. 5.12 Rom. 6.23 Gen. 3.24 That man should have led a blessed life immortally and for ever not in soule onely but also in body if he had not purchased death and mortality unto himselfe by sinne is proved 1. Because by sinne death entered into the world as the wages of sinne 2. Because we being freed from sinne by Christ are also freed from death 3. Because God himselfe did withdraw from man being made by sinne subject unto death the signe or sacrament of immortality which was the fruit of the tree of life Wherefore their objections are nought worth who imagine the soule after death to sleep or vanish away Gen. 2.7 1 Cor. 15.45 For Adam is said to have been made a living soule not simply as these will have it like as other living creatures are termed in the same place living soules but as being made to the image and similitude of God which he hath not in common with other creatures Sundry places of Scripture alledged against the immortality of the soule interpreted according to their right sâ—nse and meaning Object 1. God saith In the day that thou eatest of the tree of knowledge of good and evill thou shalt die the death Answ He doth not threaten unto man the destruction or extinguishing of his soule but eternall death that is the horrible feeling and terrours of Gods wrath and judgement and to live forsaken and cast from God subject to all miseries and torments an adjoynt of which death is the separation of the soule and body which at that time through the mercy of God that mankind might be saved was deferred For so was Adam dead while yet he lived in Paradise according to Gods denouncement Genes 2.17 Ephes 2.5 Ephes 5.14 even as soone as he had eaten of the forbidden fruit So in eternall death live all the damned and reprobate Whose fire shall not be put out and their worme not die So they are said to be dead through sinne who live in sinne without repentance And he is willed to rise from the dead who is reclaimed from sin to God Rom. 7.10 11. and S. Paul saith he was dead through the knowledge of his sin and the wrath of God Object 2. The dead are said to sleep Acts 7.60 Ans But this is by a * Synecdoche figure of speech translating that which is proper unto the body to the whole man For that this belongeth to the body which is to be re-called from death to life as it were from sleep to wake again many places declare as Behold now I sleep in the dust For not the soul 1 Cor. 1â— 30 but the body only sleepeth in the dust and grave Object 3. The Preacher saith The condition of the children of men and the condition of beasts are even as one condition unto them Therefore there is no immortality of soule Ans 1. It is a fallacy concluding that which is in some respect so to be simply so Indeed the condition of both man and beast is equall as touching the necessity of dying imposed on both for men as well as beasts must needs once die and depart out of this life because men are not to continue here for ever but it is decreed that all must die and so they have here no setled place But the Preachers meaning is not that the condition of man and beast is all one concerning the event ensuing after death for the soules of beasts are extinguished and vanish away then when their bodies die but the souls of men as hath been proved by the fore-rehearsed testimonies remain alive after the death of their bodies Ans 2. We deny the Antecedent for the Preacher speaketh of mans death not as he himselfe thought of it in his own heart but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men built and grounded on the outward apparent likelihood of events betiding both the good and evill For to the doctrine of Gods providence and just judgement whereby one day the good shall be crowned with good things and the evill recompenced with evill to this I say he adjoineth by way of objection a lamentable complaint of mans erroneous judgement Object 4. Blessednesse and the kingdome promised to the godly is said then first to fall unto them at the last day Ans These places shew not Mat. 24.25 Mark 13. Dan. 12. that the souls of the godly do not presently when they depart from their bodies enjoy celestiall blessednesse and joy but that at the last day when their bodies are raised again their felicity and glory shall be consummated and made absolute for so we pray Thy kingdome come when yet God now also reigneth in us Object 5. He that is blessed and happy befâ—re the resurrection is not without the resurrection most miserable But wee without the resurrection should be of all men most miserable If in this life only we have hope we are of all men most miserable 1 Cor. 15.9 Therefore we are not before the resurrection blessed and happy Ans to the Major Hee is not miserable without the resurrection who can not only before it but without it also be blessed But we are in such wise blessed before it that notwithstanding without it following and insuing we cannot enjoy that former blessednesse because God hath joyned with so inseparable a knot the beginning and proceeding and finishing or perfection of the elects blessednesse that none can have the beginning who must not come to the end and consummation thereof Wherefore either we must rise again or we must want also that celestiall blessednesse before the resurrection If the Spirit of him that raised up Jesus from the dead dwell in you
Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies Object 6. These all through faith are dead and received not the promise Heb. 11.39 Therefore they received not their Countrey Answ 1. Although they dying had not found their countrey yet would it not follow of these words that they are not at all or have no sense after death for he that is not or hath no sense seeketh not his countrey 2. The author of that Epistle doth not speak of the life after death which is led in the celestiall countrey 2 Cor. 5. but of this life in which the faithfull walking their pilgrimage sought for the celestiall countrey not finding their countrey on earth Object 7. They are flesh a wind that passeth away and cometh not again Answ By these and the like speeches the brevity of mans life and the frailty and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eft-soons vanishing away so Psal 103. they are compared to dust grasse and flowers of the field Likewise Hee shooteth forth as a flower Job 14.2 and is cut downe and vanisheth as a shadow All flesh is grasse Isa 40.6 But if they urge the very word in these speeches it will follow that not only after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and cometh not again as flowers and shadowes whereunto man is compared doe so perish that they are not recovered Object 8. I am counted as the slain lying in the grave whom thou remembrest no more Ans In these words the Prophet doth not signifie either himselfe Psal 88.5 or the dead to be exempted from Gods providence but he complaineth that hee is forsaken of God even as the dead seem to men not to be cared for of him and therefore he speaketh not according to the sense of faith but of his own opinion and weaknesse and misery who judgeth those to be forsaken and neglected of God whose delivery for a while he doth deferre But what faith in the mean season suggesteth and telleth the godly even when they wrestle with temptation he sheweth when he saith The just shall be in everlasting memory Object 9. His spirit departeth Psal 112.6 and hee returneth to the earth then his thoughts perish Ans Here hee saith not Psal 146.4 the spirit or soul of man perisheth or vanisheth or dieth or it is bereaved of sense but that it departeth to wit from the body wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his body which was made of earth as it is written Genes 3. and Eccl. 12. And lastly hee saith that his thoughts perish which is not that the soul is after this life bereaved of reason judgement and sense of the mercy or wrath of God but that his purposes and counsels are made frustrate which man in this life had setled with himselfe to bring to passe Psal 112.10 in which sense it is said The desire of the wicked shall perish Object 10. They gather also other sayings which take away all praising and worshipping of God from the dead As Wilt thou shew a miracle unto the dead Or shall the dead rise and praise thee Psal 88.10 But in such speeches death and hell or the grave have two significations They who are spiritually dead whether afore or after the death of the body that is they who are deprived of Gods grace and forsaken and rejected of God and are in hell that is in the place and torments of the damned or else in this life despairing and destitute of comfort shall not praise God at all neither in this life nor in the life to come But they who are dead not spiritually but corporally only albeit they shall not praise God in this life while their bodies are in hell that is in the grave yet in the soul they shall not cease to acknowledge and praise God in the other life untill when receiving their bodies again they shall magnifie him in both in the celestiall eternity But in the mean season because God will also be agnised and magnified of men in this life therefore both the whole Church and every one of the faithfull not only pray that they may not fall into that forsaking and into that sense of Gods wrath wherewith the wicked are oppressed but also desire that they may be in this mortall life preserved and defended untill the end thereof by God appointed be expired For the Saints doe not simply stand in fear of the bodily death and grave but that they may not be forsaken of God neither fall into desperation and destruction or their enemies insult against God when they are overthrown this with daily and ardent prayers and petitions they beg and crave continually Now that which the adversaries adde further Psal 146.2 I will praise the Lord during my life as long as I have any being I will sing unto my God Answ This maketh nothing with them for hee restraineth not the praising of God to the time of his mortall life but only he saith that he will spend all that time in Gods praises which notwithstanding in many other places he extendeth to continue through all eternity as Psal 34. I will praise the Lord continually But oftentimes this particle untill or as long as signifieth a continuance of the time going before some event without any excluding of the time following as Hee must raign untill hee put all his enemies under his feet 1 Cor. 15.25 Object 11. Let him cease and leave off from mee that I may take a little comfort before I goe Job 10.20 and shall not return Answ Hee denyeth in these words that hee shall return into this mortall life and to converse among men in this world but he denyeth not that he in the mean season hath his being and doth live untill again hee see God in his flesh Chap. 17.26 even the same Job who then was afflicted Object Why dyed I not when I came out of the womb So should I have slept then and beene at rest Job 3.11 13. c. Answ Here also Job doth not deny the soules after death to be live feele and understand but onely he saith the miseries of this present life are not felt If they urge that neither the evils of the life to come are felt because then Job should wish for a bad change we answer that Job wisheth not for the death of the wicked but of the godly But if they adde further That Job doth make Kings and Princes also which gather gold unto them small and great that is all men good and bad partakers of this rest our answer is out of the processe and course of his whole speech that Job doth not teach here what is the state of men
after this life but onely desireth to be rid of his present misery and therefore through humane infirmity and impatiencie doth compare the sense and feeling of his present miseries with the death and state of the dead whatsoever it be as they who are grievously tormented with present distresses and calamities preferre any thing whatsoever before that which they suffer So also Chap. 7. he speaketh as one despairing of delivery in this life Chap. 7 7.10 Remember that my life is but a wind and that my eye shall not returne to see pleasure For so he expoundeth himselfe when he addeth He shall returne no more to his house neither shall his place know him any more So likewise Chap. 17. My breath is corrupt Verse 1. and the grave is ready for me They are words of one despairing of life and salvation God being wroth and angry But when it is said If he set his heart upon man and gather unto himselfe his spirit and his breath All flesh shall perish together Chap. 34.14 15. it is not said that the soule doth sleep or perish but that by the departure thereof the body dieth and is dissolved Further they adde If presently after death the godly were blessed then injury was done unto them who were called againe into this mortall life But to this we answer That neither God can be injurious to any man whereas he is in no mans debt neither can any thing happen better or more acceptable unto the godly then to serve for the manifesting of Gods glory either by life or by death as it is said As alwayes Phil. 1.20 so now Christ shall be magnified in my body whether it be by life or by death c. Last of all if they say That the soule hath neither sense nor action but by bodily instruments and therefore being naked and destitute of these is destitute also of sense motion and operation To grant unto them this Antecedent of the soule being in the body yet notwithstanding of the soule freed from the body both learned Philosophers confesse the contrary and the Word of God testifieth the contrary as We know in part 1 Cor. 13.9 and we prophecie in part but when that which is perfect is come then that which is in part shall be abolished 2. Where and in what estate it abideth being separate from the body THe Papists dreame that the soules of men passe out of their bodies into the fire of Purgatory there to be purged from their sinnes some sooner some later Not in Purgatory as the Papists teach Li. 4. di 21. cap. â— according as they in their life time more or lesse loved the transitory pelfe of this world as Lombard speaketh Contrariwise the Scripture teacheth us that not any fire after death but onely the bloud of Christ in this life cleanseth our soules from all sinne It farther instructeth us how that the soules of the faithfull deceased are not plunged into the place of torment there to be refined from the drosse of their sins but are gathered unto Christ and into Abrahams bosome and on the other side that the soules of the wicked are forth-with cast into hell whence there is no retire and are now tormented with infernall flames but yet reserved to more grievous tortures of that everlasting fire which at the time of Christs coming to judgement The estate of the soules of the godly Luke 23.46 Acts 7.59 Luke 16.22 Phil. 1.3 2 Cor. 5.8 The estate of the soules of the wicked Mat. 10.28 the wrath of Jehovah shall kindle Of the estate of the soules of the godly these places yeeld testimony Into thy hands I commend my spirit Lord Jesus receive my soule And so it was that the beggar died and was carried by the Angels into Abrahams bosome Therefore he feared not Purgatory The faithfull covet to remove out of the body and to dwell with the Lord therefore they passe not through Purgatory first before they approach unto the sight of the Lord. Of the state of the soules of the ungodly these places make sufficient evidence Feare him who is able to cast both body and soule into hell fire The glutton straight after his buriall was in hell torments and cried I am tormented in this flame Luke 16.23 whence he shall never escape Wherefore the soules of the wicked leaving their bodies are not forth-with transported into Purgatory whence there may be a gappe or way to escape but are violently thrust down into the unspeakable fire of hell 3. What the Resurrection is and the errours concerning it THe word Resurrection signifieth sometimes mans spirituall conversion unto God The signification of the word Rev. 20.5 As This is the first Resurrection But in this Article the resurrection of the flesh is A restoring of the substance of our bodies after death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life immortall and incorruptible by the same immortall soul whereby they now live which God will work by Christ in the end of the world by his divine vertue and power which restoring also shall be of the Elect unto eternall glory The parts of it but of the reprobate unto eternall paines That is there shall be 1. A restoring of the same body which is a re-collecting and gathering together of the same matter whereof our body was first composed and which after our death was scattered and severed into all the elements 2. An uniting of it with the same soule and a reviving of it by the same soule which it had before with a putting off of all infirmities and a putting on of immortality 3. A glorifying of the Elect and an eternall rejection of the Reprobare Three errours concerning the Resurrection The errours held of the Resurrection are of three sorts 1. Some have utterly denied it and have avouched the soules to die together with the bodies as the Sadducees of whom mention is made in the Acts The Sadducees say that there is no Resurrection Acts 23.8 neither Angel nor Spirit 2. Some have granted the immortality of the soule but have construed the resurrection to be a resurrection in this life meaning by this resurrection nothing else but regeneration but the bodies they denied to rise at all although the soules of the godly have fruition after death of everlasting happines Hymeneus and Philetus seeme to have been authors of this heresie of whom the Apostle saith 2 Tim. 2.18 Which as concerning the truth have erred saying that the resurrection is past already and doe destroy the faith of some 3. Some as Anabaptists deny that the very selfe-same bodies which we now have shall rise againe but they say that God at Christs second coming will make new bodies Against all these errours we are to beleeve the Scripture affirming that the dead shall certainly rise againe 4. Whence it may appeare that the Resurrection shall
certainly be Probable proofes of the Resurrection yeelded by Philosophy but no necessary demonstrance IT may be verily collected probably out of Philosophy that there shall be sometime a Resurrection but no necessary demonstration can be yeelded thence that the Resurrection shall certainly be For in Philosophy are many principles which accord not with the sacred writings of Gods Spirit Againe in Philosophy the knowledge which it hath of Gods justice and truth is but a maimed reason But in the holy writ of God Proofes hereof out of Scripure the reasons are firme and true Hence alone therefore is demonstration given for the most certaine accomplishment of the Resurrection And this Testimony By testimony of Scripture Reason By reason drawn out of the Scripture The testimonies of Scripture which confirme the certainty of the Resurrection hereafter to come Testimonies of Scripture for demonstrance of the Resurrection Job 19.25 26. Esay 26.19 Ezek. 37.12 are most evident and those taken both out of the old and new Testament I am sure that my Redeemer liveth and he shall stand the last on the earth and though after my skin wormes destroy this body yet shall I see God in my flesh The dead men shall live even with my body they shall rise I will open your graves and cause you to come out of your sepulchers And many of them that sleep in the dust shall awake some to everlasting life Dan. 12.2 Job 5.28 29. and some to shame and perpetuall contempt The houre shall come in the which all that are in the graves shall heare his voyce And they shall come forth that have done good unto the resurrection of life but they that have done evill unto the resurrection of condemnation John 6.40 1 Cor. 15.13 1 Thess 4.14 Rev. 20.12.13 I will raise him up at the last day If there be no resurrection of the dead then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine If we beleeve that Jesus is dead and is risen even so them which sleep in Jesus God will bring with him And I saw the dead both great and small stand before God and the sea gave up her dead which were in her and death and hell delivered up the dead The reasons which are drawne also out of Scripture are diverse 1. God is the God of Abraham Isaac and Jacob and God is not the God of the dead but of the living But he should not be the God of whole Abraham nor the God of the living except the body of Abraham should one day be raised God is the God of the whole man not of a part onely but he should not be the God of the whole man but of a part of man only if the body did never rise againe Mat. 22.32 This reason Christ useth against the Sadducees 2. God promiseth eternall life not to the soule onely but also to the body of the godly and contrary to the ungodly he threatneth eternall punishment and paines both of body and soule and these promises and threatnings of God must be fulfilled For the certainty of them is unchangeable But they shall not be fulfilled if the dead shall not rise Seeing therefor God doth most certainly in his good time accomplish that which he promiseth to the godly and menaceth to the wicked it followeth of necessity that the dead must rise againe 3. The mercy of God is perfect as which extendeth it selfe to the whole man and which will have us wholly saved therefore our bodies also shall rise againe 4. The mercy and love of God towards the godly is perpetuall and unchangeable so that what he once will of his fatherly love towards them performe unto them the same he ever will But he will have the godly saved both in soule and body therefore they must be both in soule and body even whole saved and therefore that they be whole saved they must needs rise againe 5. The perfect justice of God requireth that the same wholly whereby the wicked sin should be punisht with eternall paines But they sin both in their whole body and in their soule Therefore their bodies must be raised againe because they ought no lesse in body then in soule to suffer eternall paines 6. Christ is risen therefore we all shall rise This sequell is most sure For 1. Christ therefore rose againe that he might raise us 2. Christ is our head and we be his members Seeing then Christ our head is risen we also his members doubtlesse shall rise for the glory of the head requites this that he have his members sutable and in like condition with him Wherefore if the members should continue rotten the head should not be glorious 3. The same spirit is in us which is in Christ raised he joyneth and uniteth us with Christ and worketh the same in us which he doth in Christ nor is at any time not like himselfe But he hath raised Christ therefore also he will raise us 7. It is said that Christ shall have an everlasting kingdome but this he shall not have Psal 45. if our bodies should alwayes continue in death for neither would it suffice that our soules are immortall or eternall without our bodies For that Christs kingdome may be eternall he must have eternall subjects and those wholly eternall Therefore our bodies also shall rise that so we whole may be subject eternally unto Christ our King 8. Christ is a perfect Saviour because he hath saved and reconciled to God whole man Therefore our corrupt bodies also shall be raised by Christ and rise againe 9. Christ is not of lesse force to save then Adam to lose nay Christ restored to us all that which Adam lost and destroyed by sinning yea farre more and greater things by his merit Adam lost from us among other gifts the eternall life also of our bodies therefore Christ hath restored it unto us and consequently our bodies shall certainly rise againe 10. He published his law unto man after the fall therefore he will have man once keep it But that is not done in this life therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sin being abolished Rom. 3.23 death shall be abolished and death being abolished we shall rise againe to everlasting life 12. To this end also our bodies were made that in them as temples the holy Ghost might dwell for ever therefore our bodies shall rise and live for ever 4. What bodies shall rise The same bodies shalâ— rise THe bodies which shall rise shall be not onely humane bodies but even the selfe-same also which we now in our life time carry about with us and not others created of Christ as the Anabaptists will have it For Job saith In this flesh shall I see my Lord Job 19.26 Ephel 6.8 1 Cor. 15.53 I
shall be covered with this my skin And the Apostle saith Every man shall receive in his body according to that he hath done This mortality must put on immortality If then the bodies which have finned shall receive accordingly not other bodies but the same shall rise Therefore in the African Churches it was said I beleeve the resurrection of this flesh Cyprian in expos Symb. And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen This is the resurrection saith Ambrose as is intimated by the sounding of the very word that that which fell may rise that which was dead may revive Wherefore seeing our bodies shall rise no other bodies shall rise or be quickned then those which have fallen and are dead or no other then those which doe fall and die The justice also of God enforceth as much De side resurrect cap. 19. For this saith Ambrose is the order and course of justice that because the actions of the body and soule are common to both the body executing that which the soule decreed both of them should likewise come unto judgement both of them be either delivered up to perpetuall punishment 2. Thes 1.6 Cyprian in expos Symb. or reserved to eternall glory For the justice of God requireth that the flesh of the Saints which have fought in the field should also be crowned and the flesh of the wicked which have blasphemed against God should be tormented Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled that forth-with the flesh with her owne soule may according to the actions of this present life either be gloriously crowned as chaste or as unchaste be extreamly afflicted Lastly as Christ rose againe in the same flesh wherein he died so shall we rise with that very flesh we now are clothed withall 1 Cor. 15.50 Object Flesh and bloud cannot inherit the kingdome of God These our bodies are flesh and bloud Therefore they cannot possesse the kingdome of God and by consequent not these but other bodies shall rise in the last day Answ 1. Flesh and bloud in this saying of the Apostle which maketh the Major proposition signifie some evill adherent quality of the substance or the substance in respect of that quality But in the Minor they signifie the very substance of our bodies How flesh and bloud 〈◊〉 denied the heavenly inheritance whereof the Anabaptists falsely understand their conclusion 2. Here is a fallacy of Accident For the reason proceedeth from corrupted substance to meere substance thus Flesh and bloud being mortall and corruptible as now it is shall not possesse the kingdome of God they fore simply no flesh or bloud shall enjoy the kingdome of God Which kind of reasoning is altogether inconsequent So then flesh that is sinfull and corruptible shall not possesse the kingdome of God but our flesh shall enter in being glorious and immortall and being then no more able to sinne neither shall it be corruptible The Apostle of purpose layeth this downe in the same chapter It is sowed a naturall body and is raised a spirituall body Repl. 1 Cor. 15.44 Our bodies shall rise spirituall bodies Therefore then our bodies shall not have the properties of our flesh Answ The Apostle calleth that a spirituall body not which is changed into a spirit in all properties In what sense our boâ—â—es shall be spirituall but which is guided by the spirit of God which is immortall and free from all miseries adorned with heavenly lightnesse glory might and holinesse As likewise on the other side he termeth that a naturall body not which is turned into the soule or is like unto the soule in all properties but which in this mortality is swayed quickned and governed by the soule That this is the meaning of the Apostles words is apparent by these reasons Verse 53. 1. Because he saith It shall rise a spirituall body but a spirit is no body 2. Himself addeth This corruptible body must put on incorruption 3. If any body after the resurrection should be so spiritual as not retaining at all any bodily properties then surely Christs body should have been so but now he saith to the Apostles Handle me and see Luke 24.39 for a spirit hath not flesh and bones as yee see me have Therefore much more shall our spirituall bodies have flesh and bones Thus Augustine interpreteth Apostles meaning Cons. Adimanw cap. 12. Whereas the Apostle saith that in the resurrection the body shall be spirituall we may not therefore thinke that it shall be a spirit and no body but he calleth that a spirituall body which without any corruption or death is altogether subject to the spirit For when he calleth the body which we now have a naturall body we may not imagine hereon that it is a soule and no body Therefore as the body is now called naturall because it is subject to the soule and cannot be called spirituall because it is not yet fully subject to the soule as long as it may be corrupted so then it shall be called spirituall when by no corruption it can resist the spirit and eternity 6. How the Resurrection shall be The dead shall be raised THe dead shall be raised with a shout and with the voice of the Archangel At the resurrection and with the trumpet of God and shall be presented before the high and most just Judge Jesus Christ The resurrection shall be in glorious manner and openly not fearfully not in secret and shall be far other then that which was wrought in some men at the resurrection of Christ For it shall be done all Angels men and divels beholding it yea with the exceeding joy of all the godly and with the exceeding feare and trembling of the wicked The living shall be changed They who then shall remaine alive shall be in a moment of time changed and be made of mortall immortall Read cap. 15. of the former to the Corinthians and cap. 4. of the former to the Thessalonians 7. When the Resurrection shall be THe resurrection shall be in the end of the world in the last day John 6.40 John 11.24 Mat. 24.35 I will raise him up at the last day This Martha confessed I know that Lazarus my brother shall rise againe in the resurrection of the last day But of that day knoweth no man no not the Angels of heaven but God only This question is to be held and proposed of us that our faith be not troubled while we are forced to expect and tarry or that we may not imagine to our selves any certain time when we think those things will happen and so begin to doubt and think our selves to be deluded when those things fall not so out nor come to passe at the time appointed by us This question maketh for the increase of hope
his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting â—â—sief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
holy Ghost For the holy Ghost by the Word worketh in us the knowledge of God and his will that knowledge hath following it a study and desire more and more to know God and live according to the prescript of his will John 6.68 1 Cor. 4.15 Rom. 1.16 Rom. 10.17 Whither shall we go say the Disciples Thou hast the words of life In Christ Jesus I have begotten you through the Gospel The Gospel is the power of God unto salvation to every one that beleeveth Faith is by hearing and hearing by the Word of God And this is the ordinary manner of giving us this beginning of everlasting life namely by the Word mediately But there is another manner of giving the same unto infants and by miracles such as was the conversion of the Theefe on the Crosse of Paul and of Cornelius Here the ordinary way onely is respected which is proper unto men of yeeres 6. When everlasting life is given Everlasting life is begun here by conversion IN this life is given the beginning of eternall life but the consummation and accomplishment thereof shall be given us after this life howbeit to none but such as have received the beginning thereof in this life For unto whom life everlasting is not begun to be given here that is who beginneth not here to feele a part of eternall life to wit faith and conversion unto him life everlasting shall never be given after this life 2 Cor. 5.2 Mat. 13.12 Therefore we sigh desiring to be cloathed with our house which is from heaven because that if we be cloathed we shall not be found naked To him that hath it shall be given and from him that hath not shall be taken away even that which he hath The consummation of everlasting life is after this life It is consummated in the world to come by glorification for unto whom everlasting life is begun to be given here to them it shall be given finished complete and consummated And of this consummation there are two degrees one when the soule loosed from the body is presently carried into heaven because by the death of the body we are freed from all infirmity the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be united to their bodies because after the resurrection we shall be made glorious and shall see God even as he is He that heareth my word and beleeveth in him that sent me hath everlasting life John 5.24 and shall not come into condemnation but hath passed from death to life Now are we the sons of God 1 John 3.2 but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is 7. Whether we can in this life be assured of everlasting life IN this life not onely we may but we ought also to be assured and certaine of everlasting life otherwise we shall never have it For it is given to all the faithfull and to them onely Farther to beleeve eternall life is to be assuredly perswaded that not onely some shall be partakers thereof but that I also am one of that number which is to be observed against Papisticall diffidence and uncertainty For we must be certaine of our finall perseverance Being justified by faith we have peace towards God Rom. 5.1 John 10.28 I give unto them eternall life Now he should not give eternall life if he gave a doubtfull and uncertaine life which might be interrupted The gifts and calling of God are without repentance Rom. 11.19 John 10.28 Phil. 1.6 2 Tim. 1.12 No man shall take my sheep out of my hand He which hath begun a good work in you he shall perfect it I know whom I have beleeved and I am perswaded that he is able to keep that which I have committed to him against that day He that beleeveth knoweth that he doth beleeve This assurance and certainty is grounded on sure and strong reasons The reasons whereon out assurance of everlasting life is grounded 1. The author of everlasting life is unchangeable even God himselfe 2. Gods election is eternall and also unchangeable 3. Christ is heard in all things which he desireth of his Father But he prayed that his Father would save all those whom he had given him 4. God will not have us to pray for good things necessary to salvation with a condition but simply because he hath promised it John 17.11 24. 1 Tim. 2.19 The foundation of God remaineth sure with his seale The Lord knoweth who are his Wherefore to doubt of the perseverance and consummation of eternall life were to overthrow the faith and truth of God and to make void Christs intercession But whence may we be assured hereof Of the consummation of everlasting life we must be assured by the beginning thereof To every one that hath it shall be given The gifts of God are without repentance God is faithfull Therefore as he hath begun so will he perfect his work How we are assured of the beginning and consummation of eternal life in us Mar. 9.24 Of the beginning of eternall life we are assured chiefly by a true faith which withstandeth doubts that is which hath a purpose to resist the Divell and crieth I beleeve Lord help my unbeliefe Moreover by a full perswasion of the good will of God towards us and our consent herein which is two wayes 1. By the peace of conscience towards God which we have being justified by faith 2. By true repentance and a full purpose and intent to live according to Gods commandements For faith cannot be without repentance Whose house we are Rom. 5.1 Heb. 3.6 if we hold fast the confidence and the rejoycing of the hope unto the end That which now hath been spoken of this Article doth sufficiently declare what it is To beleeve everlasting life namely assuredly and certainly to be perswaded What it is to beleeve everlasting life 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a member of this Church and therefore partaker of everlasting life 3. That I also in this life have and injoy the beginning of everlasting life Quest 59. But when thou beleevest all these things what profit redoundeth thence unto thee Answ That I am righteous in Christ before God and an heire of eternall life a Heb. 2.4 Rom. 2.17 John 3.36 Quest 60. How art thou righteous before God Ans Onely by faith in Christ Jesus b Rom. 3.21.22 24. 5.1 Gal. 2.16 Ephes 2.8 9. Phil. 3.9 so that although my conscience accuse me that I have grievously trespassed against all the commandements of God and have not kept one of them c Rom. 3.9 c. and further am as yet prone to all evill d
signified by the Sacraments Furthermore Baptisme and the Lords Supper are Sacrifices not indeed principally but as they are our work which we performe to God that is as we receive these signes as it were from the hand of God and so declare our obedience towards God 4. In what Sacraments agree with the Word and in what they differ THis agreement and difference shall be handled in the 67. Question of the Catechisme 5. How the Sacraments of the Old and New Testament agree and how they differ THey agree They agree In the authour In the author for both were instituted by God In substance In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even remission of sinnes and the gift of the holy Ghost and that by Christ alone This is proved in the Epistle to the Hebrewes Hebr. 13.8 Jesus Christ yesterday and today the same also for ever But these are not in respect of rites and ceremonies the same Therefore they are the same in respect of the thing by them signified 1 Cor. 10.2 Colos 2.11 The Fathers under the law were baptised in the cloud and in the sea and did all eate the same spirituall meate By Christ ye are circumcised with circumcision made without hands that is in Baptisme we receive the same benefits August Tract 26. in John which they did in circumcision Augustine saith The Sacraments of the Old and New Testament differ in their signes but agree in the thing signified by the signes All the Fathers did eate the same spirituall meate I say they verily did eate the same spirituall meate For indeed the corporall meate they ate was diverse from our corporall meate seeing their meate was Manna but ours is of another kind But they did eate the same spirituall meate which we eate Without Christ therefore who is the thing signified of all the Sacraments both of the Old and New Testament no man was ever saved or now is or ever shall be saved Whence it followeth that the Fathers in the Old Testament had the same communion with Christ which also we have and that it was no lesse signified and confirmed then unto them by the Word and Sacraments then it is now unto us in the new Covenant Wherefore it is not only idolatry to seek another communion of Christ then is in the Word but also to seek another communion of Christ in the Sacraments of the New Testament then which was in the Sacraments of the Old Testament The Sacraments of the old new Testament differ 1. In rites They differ first in rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Old Testament and the beginning or succeeding of the New Testament In number They differ in multitude and number There were moe and more laborious here fewer and more easie rites In signification In signification Those signified Christ to come these Christ that was come The signification is divers as the circumstance of time is divers which the Sacraments of the Old and New Testament signifie For the Sacraments of the old Church signified the time to come of Christ which should come our Sacraments signifie the time past of Christ already manifested in the flesh In the persons whom they bound In binding and obliging men The old bound onely Abrahams posterity for the converted Gentiles were not bound to observe circumcision Cap. 2.5 such as were those religious men spoken of in the Acts ours bind the whole Church of all Nations and Countries Baptise all nations Mat. 28.19 Mat. 26.27 Drinke ye all of this In continuance In continuance The old were to indure but untill the coming of the Messias the new untill the end of the world In cleernesse IN cleernesse Those are more obscure and dark because they signifie things to be manifested but these more cleere and plaine because they signifie things already manifested 6. What the signes are what the things and in what they differ IN every Sacrament are two things the signe and the thing signified The signe in the element and the whole externall action The thing signified is Christ himselfe and his benefits or the communion and participation of Christ and his benefits Differences of the signes from the things signified The signes therefore differ from the things signified 1. In substance for the signes are corporall visible earthly the things heavenly invisible spirituall Obj. But the body and bloud of Christ are things corporeall Ans The things are here called spirituall not as touching their substance but acrording to the manner of receiving them because through the working of the holy Ghost they are received by faith onely and not by any part of our body For that which is called spirituall in Scripture sometimes signifieth an incorporeall nature or spirit What is mean by that which the scripture calleth spirituall 1 Cor. 10.2 sometimes an effect or gift of the holy Ghost sometimes an object of the spirit and of spirituall motions which object is received by the spirit that is by the motion of the holy spirit or which is given to them in whom the holy Spirit dwelleth as All did eate the same spirituall meate And in this sense the body and bloud of Christ in the Sacraments are called things spirituall 2. They differ in manner of receiving The signes are received visibly by the hand mouth and parts of the body and therefore also of unbeleevers The things are received by faith only and the spirit and therefore of the faithfull only 3. In the end or use The things are given for the possessing of eternall life they are eternall life it self or some part thereof or purchase it unto us The signs are received for the sealing and confirming of our faith concerning the things themselves promised 4. The things signified are necessary unto the salvation of all the members of the true Church The signs are not simply necessary for all but for them only who are able to receive them because it is not the want but the contempt of the Sacrament which condemneth the despisers thereof 5. The signes are divers in divers Sacraments the rites and ceremonies are variable but the things are perpetuall and the same in all Sacraments 7. What the Vnion of the signes and the things is which is called Sacramentall UNion in generall is the conjunction of two or moe things whereby in some sort they are made one Hypostaticall or personall union is the coupling of two natures in one person The combining of the signe and the thing signified in Sacraments is called Sacramentall union The question is what kinde of union this is The Papists opinion confuted The Papists imagine that in the Lords Supper there is a conversion and change of the signes into the things signified But a change is no
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
hath this force and power to testifie and seal by the commandement of God through the promise of grace adjoined by Christ unto this rite rightly used For Christ baptiseth us by the hand of his Ministers as he speaketh unto us by the mouth of his Ministers 4. Wherefore there is in baptism a double water an externall visible water which is elementary and an internall invisible celestiall which is the bloud and spirit of Christ So also there is a double washing an externall visible and signifying washing namely the sprinkling or powring of water which is corporall that is is perceived by the parts and senses of the body and an internall invisible and signified washing namely remission of sins for the bloud of Christ shed for us and our regeneration by the holy Ghost and our ingraffing into his body which is spirituall that is is perceived and received by faith and the spirit Lastly there is also a double administer of baptisme an externall of the externall baptisme which is the Minister of the Church baptising us by his hand and water an internall of the internall baptisme which is Christ himselfe baptising us by his bloud and spirit 5. Neither is the water changed into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visibly neither is the holy Ghost by his substance or vertue more in this water then else-where but in the right use of baptisme he worketh in the hearts of them who are baptised and spiritually sprinkleth and washeth them with the bloud of Christ and hee useth this externall symbole or signe as an instrument and as a visible word or promise to stay and stir up the faith of them who are baptised 6. When as then baptisme is said to be the washing of the new birth to save us or to wash away our sins it is meant that the externall baptism is a signe of the internall that is of regeneration or our new birth of salvation and spirituall washing and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof 7. But notwithstanding so is sin in baptism abolished that we are delivered from being obnoxious to the wrath of God and from the condemnation of eternall punishment and further newnesse of life is begun in us by the holy Ghost but yet the remnants of sin remain in us untill the end of this life 8. Now all they and they alone receive baptism to the right use who are renewed or renewing and are baptised to those ends whereto baptisme was by Christ instituted 9. The Church doth rightly administer baptism to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10. Seeing also the infants of Christians are of the Church into which Christ will have all those received and inrolled by baptism who belong unto him and therefore baptism was substituted in the place of circumcision whereby as well unto the infants as unto the elder sort which did belong unto the seed of Abraham justification regeneration and receiving into the Church was sealed and therefore no man can forbid water that they should not be baptised who have received the holy Ghost purifying their hearts those infants then must necessarily also be baptised who either are born in the Church or come together with their parents to it 11. As the promise of the Gospel so baptism being received unworthily that is before conversion is ratified and profitable unto salvation to them that are penitent and the use thereof which was before amisse and unlawfull is now become unto them right and lawfull 12. Neither doth the wickednesse of the Minister make baptism void or of no effect and force unto them so that it be ministred into the promise and faith of Christ and therefore also the true Church doth not baptise them who have been baptised of hereticks but only must inform and instruct them with true doctrine concerning Christ and baptisme 13. And as the convenant once made with God is also afterwards after sins committed perpetually firme and of force to the repentant so also baptisme being once received confirmeth and assureth the repentant all their life time of remission of sins and therefore neither ought it to be re-iterated neither to be deferred untill the end of our life as if it so only cleansed men from sins if no sins be committed after it is once received 14. Neither yet are all those who are baptised with water whether they be of understanding or infants partakers of the grace of Christ for the everlasting election of God and his calling unto the kingdom of Christ is free 15. Neither are all who are not baptised excluded from the grace of Christ for not the want but the contempt of the baptisme shutteth men out of the convenant of God made with the faithfull and their children 16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery they who are not called unto this and especially women may not take upon them the power and authority to baptise 17. Rites which are patched by men to baptisme as hallowing of the water tapers exorcisms chrisme salt crosses spettle and such like are worthily reputed in the Church as a corruption of the Sacrament OF THE LORDS SUPPER ON THE 28. SABBATH Quest 75. How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the crosse and of his benefits Ans Because Christ hath commanded me and all the faithfull to eat of this bread broken and to drink of the cup distributed in remembrance of him with this promise adjoyned a Mat. 16.27 28. Mark 14.22 23.24 Luke 22.19 20. 1 Cor. 10.16 17. 11.23 24 25. 12.13 First that his body was as certainly broken and offered for me on the crosse and his bloud shed for me as I behold with mine eyes the bread of the Lord broken unto me and the cup communicated to me and further that my soul is no lesse assuredly fed to everlasting life with his body which was crucified for us and his bloud which was shed for us then I receive and taste by the mouth of my body the bread and wine the signs of the body and bloud of our Lord received at the hand of the Minister The Explication The chiefe Questions concerning the Lords Supper are 1. What the Supper of the Lord is 2. What are the ends thereof or wherefore it was instituted 3. What it differeth from Baptisme 4. What is the sense and meaning of the words of the institution 5. What is the difference between the Lords Supper and the Papists Masse and why the Masse is to be abolished 6. What is the right use of the Supper 7. What the wicked receive
in the Supper 8. Who are to come to the Supper 9. Who are to be admitted to the Supper The three former of these belong to the 75. and 76. Questions of the Catechism the fourth to the 77 78 79. the fifth to the 80. the sixth seventh eighth and ninth to the 81. and under them they shall be placed and handled 1. What the Supper of the Lord is The names given to this Sacrament and the reason of the names FIrst we will see by what names the Supper of the Lord is called then we will in few words define what it is This action or ceremony or rite instituted by Christ a little before his death is called The Lords Supper It is called 1. The Lords Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the Church for her liberty in case of this quality hath changed For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time then in the morning or at noon day to wit because of the eating of the Paschal Lamb which by the law was to be celebrated in the evening and was afterwards to be abolished by this new Sacrament It is called of S. Paul 2. The Lords Table The Table of the Lord. It is likewise called Synaxis that is a covenant 3. A covenant of assembly in respect of the assembly and convent of the Church because some either few or many must assemble and meet together in celebrating of the Supper for in the first celebration the disciples were present to them it was said Take this and divide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution where in the end he addeth 1 Cor. 11.20 35. When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the Supper this end of the Supper doth evidently enough shew in that it was instituted to be a token and even a bond of love For wee that are many 1 Cor. 10.17 are one bread and one body It is called also the Eucharist 4. The Eucharist because it is a rite and ceremony of thanksgiving Last of all 5. A Sacrifice it is called also a Sacrifice not propitiatory or meritorious as the Papists dream but gratulatory because it is the commemoration of Christs propitiatory sacrifice And at length it was also called Missa from the offering or from the dismissing of the rest who might not communicate after the Sermon which went before the celebration was finished We retain the name left in Scripture and call it The Lords Supper Now let us come to define the Lords Supper The definition of the Lords Supper The Lords Supper is a ceremony or Sacrament instituted and appointed of Christ unto the faithfull for a memoriall of him whereby Christ doth certainly promise and seal unto me and all the faithfull first That his body was offered and broken on the crosse for mee and his bloud shed for me as truly as I see with mine eyes the bread of the Lord to be broken unto me and his cup distributed And moreover That hee doth as certainly with his body crucified and his bloud shed feed and nourish my soul unto everlasting life as my body is fed with the bread and the cup the Lord received from the hand of the minister which are offered to me as certain seals of the body and bloud of Christ It may be also more briefly defined on this wise The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithfull that by these signes he might testifie that hee hath delivered and yeelded his body unto death and hath shed his bloud for them and doth give them those things to eate and drink that they might be unto them the meat and dâ—ink of eternall life and that thereby also hee might testifie that hee would dwell in them nourish and quicken them for ever And again That of the other side he might by the same signes binde them to mutuall dilection and love seeing Christ spareth not to give his body and bloud for us This is confirmed not only by Christ in the Evangelists but also by Paul who expresly saith The cup of the blessing which wee blesse is it not the communion of the bloud of Christ Moreover The signe and things signified in the Lords Supper the signes in the Sacrament are bread and wine bread broken and eaten wine distributed and taken The things signified are 1. The breaking of the bodâ— and the shedaing of the bloud of Christ 2. Our union and conjunction with Christ by faith so that wee draw life everlasting from him and are made partakers as of Christ himselfe so also of all his benefits as the branches are made partakers of the life of the vine Wee are advertised of this our union and communion with Christ 1. By the proportion which the signes have with the things 2. By the promise which is adjoyned And the proportion doth chiefly propose and shew two things unto us 1. The sacrifice of Christ 2. Our communion with Christ because the bread is not only broken but is also given us to eat Breaking of the bread a part of the ceremony Now the breaking of the bread is a part of the ceremony because unto it a part of the thing signified doth answer namely the breaking of Christs body of which signification of this signe Paul doth testifie when he saith 1 Cor. 11.24 This is my body which is broken for you Here receiving and eating is part of the ceremony whereunto doth answer the thing signified to wit the eating of Christs body Now this divine and spirituall thing namely the breaking and communicating of Christs body is signified and confirmed by this ceremony which is the breaking and receiving of bread for two causes 1. Because Christ commandeth these rites unto which we ought to give no lesse credit then if Christ himself did speak with us 2. Because he annexeth a promise that they who observe these rites with a true faith must be assured and certain that they have communion with Christ. Wine is added that wee should know the perfection and accomplishment of our salvation to be in his sacrifice and that there was nothing which could be further desired The wine is severed from the bread to signifie the violence of his death because the bloud was sundered from his body 2. What are the ends of the Lords Supper THe ends for which the Lords Supper was instituted are Confirmation of our faith That it might be a confirmation of our faith that is a most certain testification of our communion and union with Christ
because Christ testifieth unto us by these signes that hee doth as verily feed us with his body and bloud unto everlasting life as wee receive at the hand of the minister these the Lords signs and this testification is directed to every one who receiveth the signes with a true faith For wee so receive the signes at the ministers hand as that rather the Lord himself giveth them us by his ministers John 4.1 Wherefore Christ is said to have baptised moe disciples then John when yet he did it by his Apostles and other disciples Distinction of Christians from infidels That it might be a publick distinction or marke discerning the Church from all other nations and sects For the Lord instituted and appointed his Supper for his disciples and not for others Testification of our faith That it might be our testification to Christ and the whole Church which is a publick confession of our faith and a solemn thanksgiving and binding our selves to perpetuall thankfulnesse and the celebration of this benefit both which are proved by these words of Christ Luke 22.19 1 Cor. 11.26 Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thanksgiving and our publick confession To be a bond of the Churches assembly That it might be a bond of the Churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis Mat. 20.27 1 Cor. 11.33 Convent and Christ expresly commandeth Drink yee all of this Likewise Paul When ye come together to eat stay one for another To be a bond of love among men 1 Cor. 10.17 That it might be a bond of mutuall love and dilection because the Supper testifieth that all who receive it aright are made the members of Christ under one head as also Paul saith For wee that are many are one bread and one body because we are all partakers of one bread Now the members of one body mutually love one another The Lords Supper may not be celebrated by one onely Of this which hath been spoken we gather that the Lords Supper ought not to be celebrated by one onely 1. Because it is a communion and the signe of our communion and a private supper is no communion 2. Because it is a solemne thanksgiving and all ought to give thanks unto God and by consequent hee that thinketh himself unworthy to communicate with others in the Lords Supper doth withall confesse himselfe not to be fit to give thanks unto God 3. Because Christ together with his benefits is not proper to any but common to all wherefore a private Supper maketh that good private which should be publick 4. Christ called all his houshold unto it even Judas himselfe Therefore a private Supper is coutrary to Christs institution 5. That some abstain from coming to the Supper it cometh of a certain evill and corrupt motion either because they will not communicate with others or because they think themselves not worthy enough to approach unto this Table But all are worthy who beleeve themselves to be desivered by Christ from eternall damnation and desire to profit and goe forward in godlinesse In summe if the Supper be received by one onely that is done against the use appellation institution and nature of the Sacrament Object An objection against that end which before â—as alledged to be principal in the Lords Supper Christ in the words of the institution of the Supper putteth as the principall end of his Supper his remembrance Therefore the confirmation of faith must not be made the principall end of his Supper Ans The reason followeth not to the deniall of a part by putting the whole For the remembrance of Christ is the whole wherin is comprised both our confession and our solemn bond to thankfulnesse and also the consirmation of our faith Wherefore rather by inverting the reason I thus inferre and conclude because the remembrance is the Supper therefore it is the confirmation of our faith and because also Christ proposeth unto us that ceremony or rite which must be unto us a remembrance of him hee doth verily propose also a confirmation of our faith which is nothing else but a remembrance of Christ and his benefits Ob. The holy Ghost confirmeth our faith therefore the Supper doth not Ans The reason followeth not to the removing of an instrumentall cause by the putting of a principall cause as if a man should say God feedeth and nourisheth us therefore bread doth not For the holy Ghost confirmeth indeed our faith but by the word and sacraments as God feedeth and nourisheth us but by bread 3. What the Supper differeth from Baptisme ALthough the same benefits are imparted and sealed unto us both in the Lords Supper and in Baptism to wit a spirituall ingraffing into Christ and a communion with him and the whole benefit of salvation whereof the Apostle speaketh saying By one spirit are we all baptised into one body 1 Cor. 12.13 and have been all made to drink into one spirit Yet many and manifest are the differences of these sacraments for the Supper differeth from Baptisme In ceremonies In ceremonies or externall rites In signification of ce emonies The same thing is sealed in baptism and the Supper but the meanes of sealing is diverse In the signification of the ceremonies For albeit it is the same participation of Christ namely both the washing away of sins by the bloud of Christ which is represented in baptisme and eating and drinking of the body and bloud of Christ which is confirmed unto us in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our body into the water of baptisme and this of our maintenance and preservation is depainted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacraments is not divers because it is the same To be washed with the bloud of Christ and To drink the bloud of Christ But the manner of signifying one and the same thing is divers In ends In their proper ends Baptisme is a covenant made betweene God and the faithfull the Supper is a signe of the continuing of that covenant Or Baptisme is a signe of regeneration and of our entrance into the Church and covenant of God the Supper is a signe of their fostering abiding and preservation who are once entred into the Church The new man must first be born by the spirit of Christ and the signe of this renewing or regeneration is baptisme afterwards when he is once renewed and born again hee must be fostered and nourished by the body and bloud of Christ the signe of which nourishing is the Supper Briefly in baptisme God confirmeth us of our receiving into the
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
abolished and the signified Pasteover was now exhibited and a memoriall of him was to be signed to the Church or lastly hee gave thanks for the admirable and wonderfull gathering and preserving of the Church Hee brake it That is hee brake the bread which hee took from the table and distributed the same being one among many not any other invisible thing hidden in the bread He brake not his body but the bread as Saint Paul saith The bread which hee brake c. Now he distributed the bread being one among many because wee that are many are one body But the cause for which he brake this bread was to signifie 1. His passion and the separation of his body from his soule Two things signified by the breaking of the bread 1 Cor. 10.16 2. The communion of many with his own body and their bond of union and mutuall love The bread which we breake is it not the communion of Christ For wee that are many are one bread and one body Wherefore the breaking of bread is a necessary ceremonie both in respect of the signification Poure causes why this ceremony is to be retained and in respect of the confirmation of our faith and therefore is this ceremony also to be retained 1. Because Christ hath commanded it Doe this 2. Because of the authority and example of the Church planted in the Apostles time which from the rite of breaking termed the whole action Breaking of bread 3. For our own comfort that we may know the body of Christ to have been as certainly crucified for us as we see the bread to be broken unto us 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of mens minds Take eat This commandement belongeth to the disciples and to the whole Church of the new Testament Whence it is cleer and manifest 1. That the Popish Masse wherein the priest giveth nothing to the Church to be taken and eaten is not the Supper of the Lord but a private supper of him that sacrificeth and a meer stage-play 2. That wee must not be idle beholders of the Supper but religious receivers of it 3. That the Lords Supper is not to be celebrated but in an assembly or congregation where there are such as receive and eat 4. That the Supper is a signe of grace in respect of God reaching out unto us his benefits to be apprehended with a strong faith even as we receive the signe with our hand and mouth This is my body This that is this bread Object Then should it have been said * These Greek pronouns cannot be expressed with the like English particles because the words BREAD and BODY being of divers genders in Greek the Greek pronouns also are divers when as in English our particle THIS serveth for words of all genders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he had said This thing which I have in my hand now that was bread And that it is so to be understood is proved by these reasons 1. Christ took nothing but bread he brake bread and gave bread to his disciples to eare 2. S. Paul saith expresly The bread which he brake is it not the communion of the body of Christ 3. Of the wine it is said This cup is the new Testament in my bloud Wherefore after the same manner it is said This that is this bread is my body which is broken and delivered unto death for you The literall sense if it be properly taken can be no otherwise understood then thus The substance of this bread is the substance of my body But so to understand it is an undoubted absurdity for bread is a masse without life baked of corn and not united personally to the Word but the body of Christ is a living substance born of the Virgin and united personally to the Word Christ therefore calleth the bread his body meaning Cont. Adim c. 12. the signe of his body by a sacramentall Metonymie attributing the name of the thing signified to the signe because he appointeth this bread to be signe and sacrament of his body as Augustine himself interpreteth The Lord doubted not to say This is my body when he gave the signe of his body Wherefore far be it from us that we should say that Christ took bread visibly and his body invisibly in the bread For it is to be observed that he saith not In this is my body Or This bread is my body invisible But This bread is my body true and visible which is given for you Moreover these are the words of the promise added to this sacrament to teach us what the bread is in this use to wit the body of Christ that is what Christ exhibiteth and imparteth to the receivers of this bread and beleevers of this promise even his body or that flesh which in the Gospel hee promised to give for the salvation of the world For this is no diverse promise from that hee delivered in the sixth of John John 6.51 but every way the same concerning his flesh quickning us and the eating thereof profitable to salvation Only here the sacramentall rite is adjoined wherewith the promise is adorned and sealed as if he should say In the Gospel I promised life eternall to all that eat my flesh and drink my bloud now I confirme and ratifie this my promise with an outward ceremony that henceforth they which beleeve this promise and feed on this bread may undoubtedly be perswaded and assured that they verily eat my flesh which was given for the salvation of the world and have life eternall By this promise therefore this bread is made the sacrament and signe of Christs body and Christs body is made the thing signified by this sacrament The union of the signe the thing signified in the Sacrament and these two I mean the signe and the thing signified are united in this sacrament not by any naturall copulation or corporall and locall existence one in the other much lesse by transubstantiation or changing one into the other but by signifying sealing and exhibiting the one by the other that is by a sacramentall union whose bond is the promise added to the bread requiring the faith of the receivers Whence it is cleer that these things in their lawfull use are alwayes jointly exhibited and received but not without faith of the promise viewing and apprehending the thing promised now present in the Sacrament yet not present or included in the signe as in a vessell containing it but present in the promise which is the better part life and soul of the sacrament For they want judgement who affirme that Christs body cannot be present in the sacrament except it be in or under the bread as if forsooth the bread alone without the promise were either a sacrament or the principall part of a sacrament Which for you my disciples that is for
bread and much lesse when both of them say My invisible body contained under this form or under this bread is my body For both of them do not only manifestly decline from the letter to a glosse of their own but shamefully pervert Christs words in the former glosse as if it were written My body is under this and in the later they father on Christ a childish tautologie or repetition of the same thing as if he had said My body is my body Which was given for you 5. Christs body which we eat in the Supper was delivered to death and crucified for us But bread was not given and crucified for us Therefore bread is not properly and really the body of Christ This cup is the new Testament 6. As the cup is the new Testament so the bread is the body of Christ The cup is the new Testament sacramentally as before hath been shewed and now may be farther proved by this reason The new Testament properly is not drunk with the mouth but beleeved with the heart but the cup is drunk with the mouth therefore the cup cannot properly be the new Testament Therefore the bread is Christs body in the same sense to wit sacramentally 7. If the bread be properly Christs body and the cup his bloud it must needs be that in the first Supper the bloud was separated from Christs body and that now both of them be given us apart as they are signes apart But neither in the first Supper was the bloud then without the body neither is the body now given without bloud for then Christ was not yet dead and now he dieth no more Therefore the bread is the body and the cup the bloud of Christ not properly but sacramentally 8. That which Christ himself did eat and drink was not properly his body and bloud else should hee have eaten and drunken himselfe But hee did eat of that bread and drink of that cup for he saith I will drink no more of the fruit of the vine Mark 14.25 and Chrysostome commenting hereon saith Hee also drank of the cup Hom. 83. in Mark. lest hearing those words they should say What Doe wee then drink bloud and eat flesh and so be troubled For when hee first made mention of this kind of eating and drinking many took offence for the words sake onely Therefore lest this should then also happen hee himselfe first did eat and drinke that so hee might lead them with a quiet reposed mind to the communion of the mysteries The bread therefore and the cup are not properly Christs body and bloud but sacramentally Doe this in remembrance of mee 9. Remembrance is not of things corporally present but of things absent Christ instituted this sacrament to be celebrated in remembrance of him Therefore Christ is not corporally present in the bread or sacrament Doe this 10. Either Christ with his body is not substantially in the bread or forme of bread or the Supper is not to be any more celebrated For the Apostle biddeth us eat of this bread and drink of this cup and shew forth the Lords death till he come But questionlesse the celebration of the Supper is not yet to be intermitted but ought to be continued unto the end of the world Christ therefore is not yet come neither is he corporally in the bread or form of bread 11. As the bread was the body of Christ in the first Supper and the disciples did eat Christs body so and no otherwise the bread is now Christs body and wee eat Christs body for our Supper is no other then the Supper of the disciples was But in the first Supper the bread was not essentially Christs body neither did the disciples eat Christs body with their mouthes in the bread or in the form of bread for Christ corporally and visibly sate at the table with his disciples and suffered no change the whole action throughout Therefore now also the bread is not essentially Christs body neither do we eat Christs body with our mouthes in the bread or in the form of bread 2. The second sort of arguments which are taken from the nature of the Sacraments 1. THe very manner and form of speaking yeeldeth us a firm and strong argument Bread is the body of Christ But bread is not in his own proper substance his body for by reason hereof have they invented Transubstantiation and Consubstantiation Therefore it is a figurative speech even such a one as is usuall unto sacraments and is afore declared in the institution of the Supper 2. In all sacraments when the name or properties of the things signified are attributed unto the signes there is not signified the corporall presence of the thing in the signes but first a similitude of the things with their signes and a sealing of them by their signes then a conjunction and union of the things with their signes in the right use But in this Sacrament Christ attributeth the names of the things signified his body and bloud to the signes the bread and wine saying This is my body This is my bloud Therefore there is not thereby signified a corporall presence of his body 3. The nature of all sacraments is that the signs be understood and taken corporally that the things signified must be understood and taken spiritually and that the visible things be not the things signified but only signes and pledges of them 4. Sacramentall phrases and termes are sacramentally to be understood These words of the Supper This is my body This is my bloud are sacramentall phrases for they signifie the Sacrament and attribute the names of the things signified to the signes Therefore they are to be understood sacramentally Object There is no figurative speech expressed in the words of the Supper Therefore wee may not so interpret them Answ The Antecedent is false for Christ himselfe adjoined a sacramentall declaration immediately on them saying Doe this that is eat this bread and drink this cup in remembrance of me that is that therby ye may be certified and assured that my body was given and my bloud was shed for you and given to you to be meat and drink unto life eternall Again This cup is the new Testament in my bloud that is the seale of the new Testament and promise of grace now fulfilled in my bloud 5. Whatsoever is not promised in the Gospel that cannot be sealed unto us by the Supper for sacraments confirm exhibite promise seal no other thing then the word doth whence they are termed visible promises and visible words In the Gospel is promised no corporall eating Joh. 6.62 63. nay it is peremptorily reproved and condemned by Christ in the Gospel by two arguments 1. Because not long after hee would exalt his body into heaven and remove it far from the Jews mouthes 2. Because the corporall eating of his flesh profiteth nothing Neither doth he there distinguish the eating of him into a grosse and a
substance in generall as they use to speak without quantity or quality contained under those accidents so that it demonstrateth unto us neither bread nor Christs body but only something contained under the formes and accidents which before Consecration was bread but by vigour and force of the words of Consecration began to be the body of Christ so that the meaning is on this wise This is my body that is Their vaine questions where the Accidents in Transsubstantiation may be grounded that which is contained under this or these formes is my body Touching the accidents where they are grounded and seated whether in the body of Christ or in the aire or in the surface of the bread and wine or in nothing they curiously and diversely dispute and the common received opinion is that they are existent without any subject This is the doctrine of the Schoole-men and all Papists whereof as we see there are two maine heads one of Transsubstantiation another of eating Christs body with the mouth But each of them is a false profane forgery utterly repugnant with the words of Christ As for the later of these it is overthrown and refuted by the same arguments whereby we have already proved the spirituall eating of Christs body and Transsubstantiation is thus oppugned 1. That which is Christs body in the Supper remaineth and is not therein transformed nor reduced to nothing else Christs body should not remaine Arguments against Transsubstantiation nor be present in the Eucharist But in the bread is Christs body namely sacramentally as before we have made evident demonstrance Therefore bread remaineth in the Supper and is not transformed or reduced to nothing The Minor is already proved and is confirmed Proofes that the bread in the Sacrament is Christs body 1. By the authority of Luke and Paul in these words This cup is the new testament and The bread is the communion of the body of Christ. 2. Farther proofes are deduced also out of these words thus What Christ brake that he called his body But he brake bread not some uncertaine substance nor the meere accidents of the bread Therefore the bread is the body of Christ Againe The Article THIS demonstrateth and pointeth out either the bread or the meere accidents or the body of Christ or some determinate thing or substance whatsoever But it concerneth not any indeterminate substance Because Christ brake not any undeterminate thing that is I know not what but determinately and precisely it is said He brake bread it concerneth not Christs visible or invisible body for his visible body sate and talked with his Disciples and an invisible body Christ never had and moreover the Papists themselves confesse that Christs body is not yet present under the forme of bread when the Priest beginneth to pronounce the particle THIS but then when once the change is made the change say they is made in the last instant of consecration at the pronouncing of this last syllable DY in these words This is my boDY Lastly it concerneth not the accidents onely of the bread For Christ brake not bare and meere accidents Wherefore the Article THIS intimateth nothing else but the bread and Christs words This is my body have no other meaning then this This bread is my body 2. Christ brake bread but he did not then break his body therefore the bread is not really his body 3. Christs body was given for us The bread was not given for us Therefore the bread is not really Christs body 4. Christ saith not as the Transsubstantiaries say Vnder these formes is my body or My body is contained under these formes Therefore the Transsubstantiaries retaine not but pervert Christs words 5. Christ said not Let this be made but This is my body Therefore Christs words turne not the bread into the substance of his body but they teach onely that the bread in this use is Christs body to wit sacramentally 6. Paul expresly calleth that which is taken bread both before and after the eating Therefore the bread is not reduced to nothing nor changed into the substance of Christs body but continueth bread 7. Two things there are in every Sacrament the signe and the thing signed or as Irenaeus speaketh the earthly and the heavenly thing and without these two no Sacrament can consist or stand But Transsubstantiation taketh away the signe or earthly thing namely bread and wine from the Eucharist Therefore it taketh away the whole fence or nature of a Sacrament 8. A bare imagination of bread and wine cannot confirme the faith of heavenly things but will mock and deceive it as being a vaine thing and not that which it seemeth But the signe in the Lords Supper must confirme the faith of heavenly things to wit that we are as certainly fed with the body and bloud of our Lord as we are sure we receive the bread and wine For Sacraments were instituted to confirme faith by visible signes Farewell Transsubstantiation which transformeth the signe into a shadow and imagination 9. Transsubstantiation taketh away the analogie or proportion of the signe and the thing signed Eâ—st ad Bonifac. whereof Saint Augustine saith that The body so feedeth the soule as the bread nourisheth the body and as corn bread is one masse made of many grains so many are made one bread and one body which partake of one bread For the bare accidents of bread and wine cannot uphold and beare this Analogie seeing they nourish not neither can you say As the accidents of the bread and wine nourish the body to the maintenance of this life so Christs body nourisheth my soule to life eternall for then the comparison will be betweene a true and a false thing wherefore the very Analogie of the signe and the thing doe sufficiently refute Transsubstantiation Of Consubstantiation THe Papists feigned that two great miracles were wrought in the Eucharist by the vertue of Consecration namely the changing of the substances of bread and the Lords body and the subsisting of Accidents without any subject of which two the former subverteth the Analogie of the whole Christian faith the later contradicteth all sound Philosophy And that force of Consecration they boast of is nothing else but a magicall device of the Devill What Consubstantiation is and an invention of mans brain This when of ancient some Doctors espied to avoid these so absurd miracles in stead of Transsubstantiation they coined Consubstantiation that is The co-existence of two substances in one place or the presence of Christs body and bloud not under the formes of bread and wine but under the bread and wine it selfe These therefore were of opinion that the signs were not transsubstantiated that is changed not their substance but consubstantiated that is that the bread and wine remained but with in and under the bread and wine Christs body and bloud were really and substantially present and eaten and drunken with the month of the Receivers
place of the Supper Ans The Minor of this Syllogisme is figurative by the confession of the adversaries themselves For Jacobus Andreas in a disputation held at Mulbr when he could no wayes else escape expresly confessed that this proposition is figurative Bread is the body of Christ Protoc lat pag. 160. The same Andreas afterwards wrote that this phrase Bread is Christs body is proper Behold the spirit of contradiction and to be understood without any trope or Figure Is not this to blow hote and cold out of the same mouth to say one thing and to unsay it againe Object 4. Christs words are not to be changed Christ used the word IS This IS my body Therefore there may not be put in place thereof the word SIGNIFIETH Ans We grant the whole For we place not the word signifieth instead of the word is neither doe we change Christs words but retaine them as they were pronounced by Christ But we say that this is the true and naturall sense of those words namely that the bread is the body of Christ symbolically that is as a symbole or token of it or that it signifieth Christs body For so Christ himselfe construeth them saying Doe this in remembrance of me So Paul interpreteth them This cup is the New Testament in my bloud Tertublib 4. Cont Marc. And Tertullian saith The bread which he took and distributed among his Disciples he made it his body saying This is my body that is the figure of my body Lib. 4. cap. 4 5. de sacr Con. Adim ca. 12. And Austine Our Lord doubted not to say This is my body when he gave a token of his body 2. We retort the argument on our adversaries thus Christs words are not to be changed Therefore the Transubstantials glosse is false averring thus Vnder these forms is or is contained my body and likewise the Corsubtantials glosse in with under this bread is my body invisibly present 3. The words are not to be chaged to wit into another sense then Christ will have but otherwise they are often to be chaged that is interpreted aright as when it is said Pluck out thine eye To him that taketh away thy coate give thy cloake also For words are to be understood according to the nature of things Object 5. The words of Testaments are to be understood properly lest occasion of striving about the will of the Testator fall out the Supper is the New Testament Therefore the words therein are properly to be understood Ans To be Major we make answer that the words of Testaments are properly to be understood if they be properly spoken and figuratively if they be figuratively uttered If they say All words of Testaments are properly to be understood we deny the Major For it is sufficient that the words of Testaments be cleere and plaine though oftentimes they be not proper but figurative For when we are sure of the Testators will what it is in vaine doe we then dispute of the letter So God in the old time spake figuratively of Circumcision of the Paschall Lamb of the Sacrifices And Christ in the New Testament spake by a figure Take drinke This cup is the New Testament in my bloud For here is a double figure 1. A Synecdoche when he biddeth them drink of the cup that is of the wine in the cup. 2. A Metonymie when he calleth the cup the New Testament that is the reconciliation of mankind with God sealed by his bloud Object 6. The eating of bread is done by the mouth but the eating of the body is the eating of bread Therefore the eating of the body is done by the mouth Answ The Minor is either figurative or false It is figurative if you understand it thus The eating of the body is the thing signified and sealed by the eating of bread And so the manner of predication or affirmation being changed nothing is proved If it be properly understood it is false For the eating of the bread is externall corporall and visible but the eating of the body is internall spirituall and invisible Wherefore they are not properly one kind of eating but as the thing signified is distinguished from the signe so the receit of both of them is distinct though both be at once in the lawfull use of the Sacraments Object 7. That which quickneth and nourisheth must needs be received into us The body and bloud of Christ doe quicken us Therefore they must needs be received into us that is be eaten and drunken with the mouth Ans The Major is but meerly particular and therefore false in generall for not whatsoever quickneth and nourisheth us must necessarily be received into us That onely must be received into us necessarily which quickneth and nourisheth naturally that is by a joynt-touching of our body This meate which so nourisheth us after a naturall manner doth not nourish us except thereby the substance of our body be increased But we speak farre otherwise of the nourishing of the soule which is spirituall Christs body doth not at all nourish us naturally for it doth not being received in us quicken us by working in us new corporall qualities like as a medicine doth but the body of Christ nourisheth and quickneth us after a manner diverse from that naturall nourishing and accordingly as this manner of nourishing and quickning us requireth so receive wee Christs body The manner how Christs body and bloud nourish us The manner whereby Christs body and bloud nourish us is 1. The respect of his merit For for us Christs body is given and his bloud shed for us and for the body and bloud of Christ we have eternall life given to us After this manner then the body and bloud of Christ quickneth us as it is a merit deserving for us this blessing 2. His body or bloud quickneth or nourisheth us when we receive that merit of Christs body and bloud that is when we beleeve with a true faith that for it we shall have eternall life This faith resteth and hangeth on Christ hanging on the Crosse not corporally dwelling in us 3. It nourisheth us when the same spirit uniteth us by faith unto Christ and worketh the like in us which he doth in Christ For except we be graffed into Christ we doe not please God For he will on that condition receive us into favour and pardon us our sinnes so that by faith through the working of the holy Ghost we be joyned with Christ and ingraffed into him Seeing then this is the manner whereby the body and bloud of Christ quicken and nourish us there is no need of any descending of the body and bloud of Christ into our bodies to quicken us Repl. Not onely our soules but our bodies also are fed with Christs body and bloud unto eternall life Therefore our bodies must eate as well as our soules But our bodies eate and drinke by the mouth Answ The Major here omitted proceedeth thus Whatsoever
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
desired to eate this Passeover with you Wherefore from the nature and subject of Sacraments is drawne this demonstrative proofe What God hath instituted for his houshold and children that hypocrites and aliens from the Church ought not to receive 2. Paul interdicteth all the wicked without any exception from coming unto this holy Supper by words authentick in which namely he commandeth that every man try and examine himselfe and so eat of that bread and drink of that cup. 3. Because when hypocrites wicked men presse and thrust forwards themselves unto this mystery they eat and drink their owne judgement and become guilty of Christs body and bloud For he that eateth and drinketh unworthily eateth and drinketh his owne damnation 4. Unto these may be adjoyned also generall restimonies of Scripture whereby unbeleevers are forbidden to come unto the Supper Mat. 5.24 Esay 66.3 Rom. 2.25 and the use of the Sacraments frequented by irrepentant and impenitent men condemned Leave there thine offering before the altar first be reconciled to thy brother and then come and offer thy gift He that killeth a bullock is as if he slew a man If thou be a trasgressour of the Law thy circumcision is made uncircumcision Object 1. God commandeth that all use the Sacraments and Christ saith Take drink ye all of this therefore if wicked men approach unto the Lords Table they offend not Answ To the Antecedent we answer that God indeed injoyneth all men the Sacraments namely the lawful and right use which is not without faith and repentance He commandeth that all be baptized and resort unto the Supper but he commandeth farther that all beleeve and repent Repent and be baptized Acts 2.38 1 Cor. 11 28. Let every man examine himselfe Object 2. We are all unworthy Therefore all must abstaine Ans To the Antecedent By nature and in our selves we are all unworthy but we are made worthy by the grace of Christ if we bring faith and a good conscience In Johan tract Augustine saith Come with boldnesse it is bread and not poyson No mans unworthinesse therefore ought to with-draw and with-hold him because all that bring faith and repentance are worthy To him will I look that is poore and of a contrite spirit Esay 66.2 and trembleth at my words Object 3. They who avoid the profaning of the Lords Supper doe well But they who refraine from the Lords Supper in respect of some hatred they beare to others or for some other sins avoid the profaning of the Supper Therefore they doe well Ans The Major must be distinguished They who avoid the profaning of the Supper doe well if they avoid it in such sort as they ought namely by repenting themselves of those sinnes which have beene the causes of their refraining but they doe very ill who avoid it persevering in their sinnes hypocrisie and hatred For these men heap sin upon sin and adde contempt to their former profanation and the rule is sound that Evill is not to be done that good may come thereof 2. What the wicked receive in the Lords Supper Eight proofs that the wicked receive nothing but the bare signes in the Supper THe wicked and hypocrites coming to the Lords Supper receive not the things signified to wit Christs body and bloud but the bare signes of bread and wine and those to their judgement and damnation This is proved John 6.56 57. 1. From the definition of eating To eat Christ is through faith to be made partakers of his merit efficacy and benefits as it is said He that eateth me liveth by me dwelleth in me and I in him But the wicked and unfaithfull are not partakers of Christ Therefore they ear not Christ 2. From the manner and instrument of eating Christs body is eaten by faith alone For we apprehend Christ with his benefits by faith only and Christs body is the meat and food of the soule not of the belly of the heart not of the mouth as it is well expressed in Luthers Catechisme These words FOR YOV require beleeving or faithfull hearts But the wicked and hypocrites are destitute of faith Therefore they receive not Christs body 3. Christ in the Supper offereth his body to be eaten of them onely for whom he offered himselfe on the Crosse But he offered himselfe on the Crosse for the faithfull only not for the wicked and hypocrites I pray not for the world but for them which beleeve This is my body John 17.9 which is given for you John 6.36 4. Christs body is the quickning bread which whosoever receiveth receiveth life therewithall For Christs spirit is not separate from his body He that eateth my flesh dwelleth in me and I in him But the wicked receiving the signes receive not life Therefore the wicked receive the signes without the things signified 5. The unfaithfull eat and drink their own damnation Therefore the doe not eat Christs body and bloud The argument is of force by the rule of Contraries For To eat their own damnation is through incredulity and abusing of the Sacraments What is to eate his owne damnation to be abalienated and repelled from Christ and all his blessings or through abusing of the Sacraments being received without faith and repentance grievously to offend God and so to draw upon themselves temporall and everlasting punishment except they repent What it is to eate Christ Contrariwise To eat Christ is through faith to be made partakers of his merit efficacie and benefits For no man can eat Christ and not withall be made by faith partaker of his merit efficacie and gifts No man therefore can both eat Christ and withall eat his own damnation 1 Cor. 10.11 6. When Paul saith Yee cannot be partakers of the Lords Table and of the table of Devils then bereaves he the wicked of some thing in the Lords Table whereof they can have no part But they at the Lords Table partake of the signes bread and wine Therefore he depriveth them of the participation of Christs body and bloud the things signified Object Ye cannot that is with a good conscience and to salvation Ans This is a false glosse For the Apostle reasoneth not from an inconvenience but from an impossibility Ye ought not to partake with them that sacrifice to Idols why because this is to partake with Devils But it is impossible that yee should be partakers of the Table of the Devils Mat. 6.24 and of the Lords Table because soothly it is impossible to serve two Masters as Christ speaketh No man can serve two Masters Ye cannot serve God and Mammon so the Apostle also speaketh in the same sense Ye cannot be partakers of the Lords Table and of the table of Devils Mat. 15.25 7. Christ saith It is not meet to cast the childrens bread unto dogs But Christs body is the childrens bread that is the bread of the faithfull Mat. 7.6 Therefore Christ casteth not
him come and observe it and he shall be as one that is born in the land For no uncircumcised person shall eat thereof 3. The allegories or resemblances between Christ and the Paschal lamb FOr confirmation and illustration of the principall end of the passeover the consideration of the resemblances of such rites as God prescribed to be observed in the killing and eating the Paschall lamb may much availe A Collation of the type and the thing signified by the type THE TYPE WAS THE THING SIGNIFIED IS 1. A Lamb out of the flock 1. Christ very or true man Isa 53. John 1. 2. Without blemish set apart 2 Without sin Isa 53. Heb. 7. 3. To be slain and rosted 3. Who suffered and died 1 Cor. 5. 4. Without breaking any bone 4. Without having his bones broken John 19. 5. About evening 5. In the end of the world Heb. 1. 9. 6. The posts were to be sprinkled witâ— his bloud 6. His satisfaction was imputed unto us Isa 53. Rom. 3. 7. That the Destroyer might passe over the Israelites housâ—s 7. That we might be delivered from everlasting death Heb 2. 8. He was to be eaten and that in every family 8. There must be in man an applying of this death of Christ to himselfe by faith Rom. 1. John 6. 9. He was to be eaten all 9. This application must be according to all the Articles of faith 2 Tim. 3. 10. Without leavened bread 10. Without hypocrisie 1 Cor. 5. 11. With sowre herbs 11. With patience of the crosse Matt. 10. 12. Hastily and in the habit of travellers 12. With a desire of profiting and expectation of an heavenly life Matth. 13. Heb. 13. 13. Of the Circumcised alone 13. The regenerate onely eat him and hee is profitable to them alone and they onely take not the Sacraments to their condemnation Joh. 6. Heb. 13. 1 Cor. 11. 4. Whether the ancient passeover be now abrogated THat the ancient passeover is now by Christs coming abrogated with all other types whatsoever prefiguring the Messias to come is cleer 1. Out of the whole disputation of the Apostle to the Hebrews touching the abolishment of the legall shadowes Heb. 7.12 which abolishment is now performed in the New Testament If the priesthood be changed then of necessity must there be a change of the law In that he saith a New Testament hee hath abrogated the Old 2. From the fulfilling and performance of those legall shadows These things were done that the Scripture should be fulfilled Not a bone of him shall be broken John 19.36 Christ our passeover is sacrificed for us 1 Cor. 5.7 3. From the substituting of the New Testament in place thereof For Christ when he was ready to die and to sacrifice himselfe as the true Passeover ended the ceremony of the Paschall lamb with a solemn banquet and thenceforth instituted and ordained a Supper to be observed by his Church in place thereof I have desired to eat this passeover with you before I suffer Luke 22.15 19. Doe this in remembrance of mee Where hee commandeth that we celebrate and solemnize the supper in memory of him not the ancient passeover As then Baptism succeeded Circumcision so the Lords Supper succeeded the Passeover in the new Testament Certain conclusions of the Supper 1. THe Supper of the Lord is a sacrament of the new Testament wherein according to the commandement of Christ Bread and Wine is distributed and received in the assembly of the faithfull in remembrance of Christ which is that Christ might testifie unto us that he feedeth us with his body and bloud delivered and shed for us to eternall life and that we also might for these his benefits give solemn thanks unto him 2. The first and principall end and use of the Lords Supper is That Christ might therein testifie unto us that he died for us and doth feed us with his bloud and body unto everlasting life that so by this restification he might cherish and increase in us our faith and so consequently this spirituall food and nourishment The second end is thanksgiving for these benefits of Christ and our publick and solemn profession of them and our duty towards Christ The third is the distinguishing of the Church from other sects The fourth that it might be a bond of mutuall love and dilection The fifth that it might be a bond of our assemblies and meetings 3. That first end and use which is the confirmation of our faith in Christ the Supper of the Lord hath because Christ himself giveth this bread and drink by the hands of his Ministers to be a memoriall of him that is to admonish and put us in remembrance by this signe as by his visible word that he died for us and is the food of eternall life unto us while he maketh us his members both because he hath annexed a promise to this rite that he will feed those who eat this bread in remembrance of him with his own body and bloud when he saith This is my body and also because the holy Ghost doth by this visible testimony move our minds and hearts more firmly to beleeve the promise of the Gospel 4. There is then in the Lords Supper a double meat and drinke one externall visible terrene namely bread and wine and another internall There is also a double eating and receiving an externall and signifying which is the corporall receiving of the bread and wine that is which is performed by the hands mouth and senses of the body and an internall invisible and signified which is the fruition of Christs death and a spirituall ingraffing into Christs body that is which is not performed by the hands and mouth of the body but by the spirit and faith Lastly there is a double administer and dispenser of this meat and drink an externall of the externall which is the Minister of the Church delivering by his hand bread and wine and an internall of the internall meat which is Christ himself feeding us by his body and bloud 5. Not the body and bloud of Christ but the bread and wine are the signs which serve for confirmation of our faith for the body and bloud of Christ are received that we may live for ever But the bread and wine are received that we may be confirmed and assured of that heavenly food and daily more and more injoy it 6. Neither is the bread changed into the body of Christ nor the wine into the bloud of Christ neither doth the body and bloud of Christ succeed in their place they being abolished neither is Christs body substantially present in the bread or under the bread or where the bread is but in the right use of the Lords Supper the holy Ghost useth this symbole as an instrument to stir up faith in us by which he more and more dwelleth in us ingraffeth us into Christ and maketh us through him to be just and righteous and to draw eternall life from
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
the light 1 John 1.7 we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin And further this communion whereof Saint Paul speaketh is our union with Christ and fruition of all his benefits by faith Hither belongeth the similitude of the body and the members the vine and the branches which have nothing to doe with any corporall eating This communion was and is common to all the faithfull from the beginning unto the worlds end But they could not eat the body of Christ corporally by their mouth That we might grow up unto him by whom all the body is coupled and knit together Eph. 4.15 16. He that is joyned unto the Lord is one spirit 1 Cor. 9.17 And by one spirit are we all baptised into one body Hereby know we that we dwell in him and hee in us 1 John 4.13 because hee hath given us of his Spirit This union therefore is that communion which is wrought by the holy Ghost wherefore it is spirituall For bread cannot be this communion but by a figure as it is a signe Repl. He that is guilty of the body of Christ eateth it They who receive unworthily are guilty of the body of Christ Therefore they eat it corporally for spiritually they cannot because if they could so eat it they should not be guilty Answ The Major is false For he is guilty of Christs body who by his sins hangeth it on the crosse again and despiseth Christs benefits For any reall eating is not required to this guilt but he that will not receive Christ offered by faith is thereby made guilty So the injury done unto the Ark is said to be done unto the Lord. Repl. They that discern not the Lords body eat it But the guilty discern it not Therefore they eat it Ans It the Major be taken sacramentally as of the bread which is called and is the body of Christ it is true but if properly it is false For not to discern his body is not to give due honour to it to contemn it yea not to receive the thing signified So They are said to tread under foot the Son of God Heb. 10.29 and to count the bloud of the testament as an unholy thing who contemn him 5. They reason from the testimony of the Fathers and the godly of ancient times in the purer state of the Church Ans The sayings of the Fathers are to be understood sacramentally or of our spirituall communion Repl. 1. Augustine saith Thou shalt receive this in the bread which hung on the crosse and this is the cup which was shed out of Christs side Answ In the bread as in the signe that is together with the signe thou shalt receive the thing signified When we receive the bread we are certain that wee have Christ Repl. 2. Cyril upon John saith By naturall participation not onely spiritually but also corporally not onely according to the spirit but also according to the flesh corporally and essentially Answ Cyril speaketh not of the manner of eating but of the thing which was to be eaten He sheweth that we are made partakers not only of Christs spirit but also of his humane nature Now he understandeth a spirituall communion 1. Because hee citeth those places concerning it John 6. 1 Cor. 10. where no mention is made of corporall eating 2. He speaketh of the presence of Christ not in the bread but in us 3. He proveth the abiding of Christ in us by the use of the Supper not by any corporall eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper unto the saints Now this is spirituall for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude and shift off certain of our objections not all for moe are objected against them 1. WEe make not say they any Capernaiticall eating Ans We demand of them whether Christ be eaten by the bodily mouth be it after a grosse or after a finer manner But how ever they answer in that opinion which they hold there is too too much idolatry for Christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simply That his body cannot be eaten with the bodily mouth for he saith that he must ascend And that the words which he speaketh are spirit and life 2. We maintain not Ubiquity for there is not a word thereof to be found Ans Here is to be observed the dissention of the adversaries about Ubiquity But neither is a word to be found hereof That the body of Christ is together in two places And further of this their opinion followeth Ubiquity For he that is together and at one time in moe places must needs be infinite and therefore every-where 3. Wee overthrow not the article of Christs ascension Ans Yea but they doe overthrow it For while they hold that as often as the Supper is celebrated Christ is corporally eaten they must needs say that he remaineth and is invisible on earth But he is said to have left the world to have ascended from a lower place into an higher and to remain in heaven untill he come to judgement Now that some except that Christ doth descend from heaven as often as the Supper is administred it is already refuted 4. We take not away the doctrine of the properties of Christs humanity Ans They altogether take it away For they will have his humane nature to be such as is not seen nor felt nor limited in place Rep. But Christ did put off these infirmities and retained the essentiall properties Ans But these are very essentiall properties which being taken away the verity also and truth of his humane nature is taken away Augustine saith Take away from bodies their spaces and they shall be no where 5. Wee abolish not the doctrine concerning the communicating of properties of both natures Ans Yea but they endeavour it For they apply those properties of his divine nature which are affirmed of the whole person in the concrete to both natures I will be with you to the end of the world This they understand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the God-head of Christ was circumcised as well as his flesh Repl. This only we adde That those articles belong not unto them Ans After this sort all sects may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the body of Christ But the body of Christ belongeth to the Supper Therefore these articles also belong hither for they shew how Christs body is to be eaten 2. They belong hither because no article of faith is at variance with another So
hell or in the greatest matter of all others impiously to blaspheme if this be not The second Argument THe blasphemie of Samosatenus Arrius and the late Anti-trinitaries is this That Christ-man is not properly and by nature God but onely by an accidentall participation of Divine properties majesty honour power and vertue The Ubiquitaries also maintaine the same consideration of the God-head of Christ-man while they define the personall union by his communicating alone of properties whereby the flesh of Christ is made omnipotent and every where So that now that man is and is called God not that hee is properly and by nature God but because in finite power majesty and glory is given him from God and all the gifts of the holy Ghost are bestowed on him without measure Now this accidentall bestowing of the God head and all the properties doth not make Christ to be properly and by nature God but only by divine grace or God unproperly so called because it is not the very essentiall God-head of the Word but a certain participation thereof in vertue and efficacy And therefore the sounder Fathers objected unto the Arrians that they took away the true and eternall God-head of Christ when they made him a God not by nature but by grace b participation onely of dignity and majesty Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onely take away his true and eternall God-head wee doe disclaime and accurse this their doctrine as blasphemous and hereticall And that they doe this their own words and opinions witnesse Brentius in recog p. 20 Anar Thes 10. â—â— p. Tubin Thes 25 26. and Apol. â—agr 29. as Brentius and Jacobus Andraeas and others of them in their writings Whence we conclude that the Ubiquitaries hold the same opinion with the Artians and the Anti-trinitaries of the God-head of Christ-man that is that all esteeme him for God not by nature but onely by grace of participation new temporary created adopted If these things be true Christ shall not be God and man Lib. 1. de Trinita but a divine man such as the Ubiquitaries repute him who as Servetus hold this opinion That God can communicate the fulnesse of his God-head give his divinity majesty power and glory unto man But wee execrate and detest the same blasphemy of both The third Argument NEstorius taught That the union of God the Word with man was wrought by the participation only of equality as touching majesty honour power vertue and operation Neither doth hee make the difference of the dwelling of the Word in mans nature which himselfe tooke and in other Saints to consist in any other thing than in those gifts and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter and in Christ except it be taken from the communication of the gifts or properties of the God-head and they contend that by this meanes this man which was taken by the Word is God because the Word doth nothing without him but all things by him This is nothing else than to make Christ man onely God by an accident Wherefore the doctrine of Vbiquity is altogether the same with Nestorius his heresie Tert. lib. de Trin pag. 6. 10. Tertullian saith If Christ be man onely how then is he present every-where being called upon and invocated seeing this is not the nature of man but of God to be able to be present in all places By this testimony is refuted the Ubiquity of the humane nature in Christ Object But the union of the divine and humane nature in Christ is unseparable Therefore wheresoever the divine nature is there is also the humane nature Ans It is true which is said that the union is unseparable The Word never forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soul is included in my body Wheresoever my body is there must my soule needs be neither is my soule at the same time without my body But the Word is not so in Christ-man But hee is so unseparably and personally in the humane nature as that he is together also without the humane nature in all the parts of the world as he filleth all and in holy men and Angels by his speciall presence The personall union of both natures doth not evert the generall action and working of his presence and majestie neither doth it let or hinder the speciall working of his presence because the Word is effectuall and worketh forcibly in the regenerate The generall points wherein the Churches which professe the Gospel agree or disagree in the controversie concerning the Lords Supper THey agree in these points 1. That as well the Supper of the Lord as Baptisme is a visible pledge and testimony annexed by Christ himselfe to the promise of grace to this end chiefly that our faith in this promise might be confirmed and strengthened 2. That in the true use of the Supper as well as in all other Sacraments two things are given by God unto us and are received of us namely earthly externall and visible signes are bread and wine and besides these also heavenly internall and invisible gifts as are the true body of Jesus Christ together with all his gifts and benefits and heavenly treasures 3. That in the Supper we are made partakers not only of the Spirit of Christ and his satisfaction justice vertue and operation but also of the very substance and essence of his true body and bloud which was given for us to death on the Crosse and which was shed for us and are truly fed with the self same unto eternall life and that this very thing Christ should teach and make known unto us by this visible receiving of this bread and wine in this Supper 4. That the bread and wine are not changed into the flesh and bloud of Christ but remain true and naturall bread and wine that also the body and bloud of Christ are not shut up in the bread and wine and therefore the bread and wine are called the body of Christ his body and bloud in this sense for that his body and bloud are not only signified by these and set before our eies but also because as often as we eat or drink this bread and wine in the true and right use Christ himself giveth us his body and bloud indeed to be the meat and drink of eternall life 5. That without the right use this receiving of bread and wine is no Sacrament neither any thing but an emptie and vaine ceremony and spectacle and such as men abuse to their owne damnation 6. That there is no other true and lawfull use of the Supper besides that which Christ himself hath instituted and commanded to be ketp namely this that this bread and this wine be eaten and drunken
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
the Ministers with the Seniory should have and should exercise a power of convicting reproving excommunicating and executing any other point of Ecclesiasticall discipline on any offenders whatsoever even on Princes themselves 1. WHere the Word and Sacraments are rightly to be administred there must the authority of discipline be established But in the Primitive Church and at this day in well ordered Churches the authority of discipline is not established Therefore the Word and Sacraments are not rightly there administred But absurd were it so to say Therefore abjurd also to impose a necessity of discipline on the Church Ans These words To be rightly administred are doubtfull and have a diverse meaning 1. To administer rightly signifieth so to administer as that the administration wholly agree with the prescript of the Lord. 2. It signifieth To administer not according to the right perfect and exact observing of it but so that the administration be pleasing to God and profitable for the salvation of the Church In this whole world the Sacraments are not rightly administred according to the former signification but according to the later signification they are For albeit some blemishes by reason of the Churches weaknesse and imbecillity cannot be corrected and amended on a sudden yet the administration may please God and profit the Church albeit we are neverthelesse to acknowledge and bewail the defects for Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse Except these things be granted there will be no pure Church in the world We may seem now to have sufficiently assoyled this objection but yet further also we deny the Minor For the authority of discipline was and continued in the Primitive Church and shall also continue in an ill ordered Church but with great abuse as amongst the Papists Repl. In our Churches and in the Helvetian Churches excommunication is not in force Therefore the Minor of the former objection is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neverthelesse infringed because in those Churches the Word and the Sacraments are rightly administred according to the other signification whereof we spake before Here Ursine alledged a saying out of Chrysostome Chrysostome saith If any wicked person come unto the Lords Table give not unto him the Lords Sacrament the body and bloud of the Lord if he will not beleeve signifie it unto me I will rather lose my life then I will admit him Excommunication therefore was in force and was exercised in the Church many hundred yeers after Christ Object 2. That doctrine which hath neither Gods word nor approved examples Mat. 18.17 is not to be thrust upon the Church But this doctrine hath neither of these 1 Cor. 5.5 1 Tim. 1 20. Therefore it is not to be thrust upon the Church Ans It hath the word for it If he refuse to hear the Church let him be unto thee as an heathen man It hath approved examples Let such a one be delivered unto Sathan And Whom I have delivered unto Sathan Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication REpl No mention is made of the Seniory or of Excommunication in the place Mat. 18. Therefore this Scripture proveth nothing Ans I deny the Antecedent For although there be not the formall words yet the thing it self is contained in them For the Seniory is intimated in these words Tell it to the Church and Excommunication in these Let him be unto thee as an heathen or publican Rep. 2. The Church is not the Seniory That by the name of the Church is meant the Seniorie But Christ commandeth that signification be given to the Church and that admonition be given by the Church therefore not by the Seniory Ans I deny the Major albeit the whole reason notwithstanding may be granted namely that Christ understandeth not the Seniory but taketh properly the name of the Church both of the Jewish before Christ and of the Christian after Christ But there must be notwithstanding some order of the jurisdiction of the Church some must be appointed and ordained by the Church to oversee and direct mens actions else will there be a confusion of all things We cannot observe that which Christ saith without defining of circumstances Therefore by the Church is comprehended the Seniory and by consequent it is understood of a Councell or assembly of Governours Repl. 3. It is true indeed that signification cannot be given to the whole Church but to the Councell or assembly of Governours which yet is civill so that the meaning is Tell the Church that is the Senate of the City Ans Now then they confesse that it cannot be signified to the whole Church but to some Councell or assembly of Governours which yet must be civill not ecclesiasticall The question then is whether Christs words are to be understood of a civill Councell and assembly They prove therefore that this Councel is civill thus That Councell which punisheth with corporall punishment is civill The Councell which gave Paul power to put Christians to death punisheth with corporall punishment Therefore it was civill Ans That Councell which punisheth so according to right is civill but they who gave that power to Paul did it wrongfully because they had not that right and authority but usurped it Which also is to be thought of their putting Stephen to death because it was done tumultuously and further the Priests themselves were consenting to it but unjustly Rep. 4. S. Austin saith John 18.31 Tract 114. in Joh. that the Jewes did lie when they said It is not lawfull for us to put any man to death Ans The words of Austin are these Did they not put him to death whom they yeelded up to be put to death But we must understand that they meant they might not put any to death because of the solemnity of the day which they began now to celebrate Ye false Israelites are ye so hard hearted Have ye so lost all sense through your over-much malice that you think your selves undefiled from the bloud of the innocent because ye delivered him to another to be slain Therefore Austin saith not that they lied but only saith that they did that neverthelesse which they said was not lawfull for them to doe Rep. 5. S. Chrysostome also saith In Mat. Hom. 83. It is not lawfull for us that is because of the feast approaching Ans This is not true with the good leave of S. Chrysostome be it spoken because it is witnessed by their stories that their civill jurisdiction and lawes were taken from them by Herod the Great Lib. 4. Antiq. c. 8. and Josephus writeth that the whole Councell was put to death by him and Hyrcanus one Sameas only excepted Therefore the Jews in effect say this unto Pilate Thou hast the power of the sword it is not lawfull for us to put any man to
them by scholasticall discipline Unto the Schoole-masters and Teachers instructions and discipline the same vices are contrary which are unto Parents 3. The duties of Magistrates may be brought and reduced to these heads Foure duties of Magistrates Deut. 1.16 17.9 1. To command the observing and keeping of the Decalogue to wit that their subjects live according to both Tables of the Decalogue that is according to the whole Decalogue as concerning externall discipline 2. To execute the Decalogue or the commandements of the Decalogue that is to maintaine the obedience thereof by defending them who observe it and by punishing them that transgresse against discipline either in goods or in name or in body or in life 3. To enact some positive Laws for maintenance of Civill order What positive Laws are which otherwise would not stand Now Positive Laws are a determining and defining of such circumstances as are necessary for maintenance of order and decency in the Common-wealth and serve for the keeping or obedience of the Decalogue 4. To put also these their owne Laws in execution Unto the Magistrates duty two extremes are opposed Two opposite extremes to those former duties Slacknesse or remissnesse What slackness is Slacknesse or slothfulnesse which is either not to require of his subjects the discipline of the whole Decalogue or not to ordaine those things which are required to the preservation and order of civill society or not to defend the innocent against injury or not to restraine or to punish lightly such as offend against the discipline of the Decalogue or against the positive Laws Tyranny What tyranny is Tyranny which is either to command his subjects things that are unjust or to punish that which is no sin and them who sinne not or to punish more grievously then the degree of the fault doth deserve Duties of Lords and Masters Ephes 6.9 Sirac 33.23 The duties of Masters and Lords are 1. To command such things unto their family as are just and possible to prescribe just and lawfull labours not unlawfull not unpossible not too burdensome and unnecessary 2. To afford them nourishment and to give them their wages for their labours 3. To governe them by domesticall discipline The fodder the whip and the burden belong unto the Asse and meat correction and worke unto the servant Opposite vices to the three former duties The sins and faults of Lords and Masters are 1. To permit in their family idle slothfulnesse and licenciousnesse 2. To command unjust things and to lay on too grievous burdens 3. To defraud their servants of their meat and wages 4. To grieve and exasperate their family though too much rigour and severity The duty of Elders 5. The duties of Elders and such as are superior in wisdome and authority is to governe and further others by the example of their life by their counsels and admonitions These transgresse against their duty and calling Their defects 1. Through folly or corrupt counsels 2. Through lightnesse of manners and by their evill example 3. By neglect of the younger sort or other inferiors whom they see to offend and might by their counsell and authority correct and amend but doe not The vertues proper to inferiours 5. Parts of the duty of inferiours towards superiours THe proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth Reverence 1. The Reverence of the inferiours towards the superiours which is 1. An acknowledgement of Gods will who will have such an order to be in the calling and degree of superiours and doth ordaine the same and adorne and furnish it with gifts necessary 2. An approbation of this order and these gifts of God For if we doe not know and acknowledge this order to be good we will not honour it 3. A subjection and submission unto this order even for the will and pleasure of God 4. An outward declaration of this their judgement and minde in words and deeds and in ceremonies and gestures which differ according to places But reverence is also in the minde and doth not consist only in outward gestures And subjection here comprehendeth such obedience as is not constrained but ready and willing 2. Love Secondly Honour signifieth a Love which we must beare unto them in respect of their calling and office and this cannot be severed from reverence For whom we love not them we cannot reverence 3. Obedience Thirdly Honour signifieth obedience in all things lawfull and possible which the superiours according to their office and calling command and this obedience must be voluntary even as children rejoyce to doe those things which are gratefull and most acceptable unto their Parents 4. Thankfulness Fourthly It signifieth thankefulnesse towards superiours which requireth that every one according to his calling and ability and as occasion serveth aide and further them 5. Lenity and tolerance in their small defects Fiftly It signifieth lenity and equability towards superiours which is to beare with those vices of Parents and superiours which may be borne-with and tolerated without any reproach unto Gods name or which are not flat repugnant unto his Law Hereby is easily gathered what duties are injoyned to inferiours and what things agreeable to their duties and callings they owe to every sort and order of superiours The inferiors sinne and transgresse against that honour which they owe unto their superiours either not accounting of them as being in that place where God hath placed them or yeelding more unto them then may agree unto men or hating them especially for executing their office and duties or loving them more then God or denying obedience to their just and lawfull commandements or obeying them in shew or when they command things unjust and impious or harming them with injuries or not ayding them in what things and by what meanes they may or gratifying them flatteringly and unrighteously or exagitating their infirmities or by flattery commending their errours and vices or not advising them according to their place with due reverence of enormous and pernicious faults committed by them The vertues common to both superiours and inferiours THe common duties unto all or those vertues which are here prescribed unto all degrees both of superiours and inferiours and the contrary vices whereof are condemned are That generall justice which is obedience 1. General justice according to all Laws that appertaine unto all in respect of every ones vocation and calling That this is here commanded is manifest because the superiours must require this of their inferiours and incite them by their example to obey and inferiours are commanded to obey all just ordinances and commandements Unto this generall justice are opposed The contrary vices 1. All neglects of such duty as just Laws require of every one either of superiours or inferiours 2. All stubbornesse disobedience and sedition 3. Making shew and semblance of observing our duty and
an affinity with gravity For if gravity be not joyned with modesty it degenerateth into ambition and swelling If any seeme to himselfe that he is somewhat Gal. 6.3 when he is nothing he deceiveth himselfe in his imagination Humility and modesty differ in their end and modesty is towards men acknowledging their owne vices and the gifts that are in others Humility is towards God Unto modesty are repugnant The contrary vices Immodesty Immodesty which reteineth not a seemely conveniency befitting both our owne person and them with whom we converse in words deeds behaviour and apparell Arrogancy Arrogancy which in opinion and speech challengeth more unto himselfe then his strength will beare or doth either admire his owne gifts or vaunt of them without need or extoll them above measure Counterfeit modesty Shew of modesty which is in his admiration of himselfe yet to extenuate and debase himselfe and to be backward in receiving of honours or offices which a man desireth to hunt after his owne praise or an opinion of modesty VIII Equity Equity which is a vertue mitigating upon good cause the rigour of strict justice in punishing and taxing others offences patiently bearing with some such errours and defects as do not enormously harme the publique safety or the private welfare of our neighbour and covering and correcting such vices of others or endeavouring to heale and cure them For this by reason of mens manifold infirmities is so necessary both in superiors and inferiors towards superiors that without it civill society cannot consist Be subject to your Masters with all feare 1 Pet. 2.18 not onely to the good and courteous but also to the froward Hither appertaines the example of the Sonnes of Noah Gen. 9.23 Likewise the Commandement of the moderation and gentlenesse of Parents towards their children in exercising correction and discipline Ephes 6.4 Col. 3.21 4.1 Fathers provoke not your children to wrath but bring them up in instruction and information of the Lord. Provoke not your children to anger lest they be discouraged Ye Masters The contrary vices doe unto your servants that which is just and equall knowing that yee also have a Master in heaven Unto equity are repugnant Immoderate rigour Immoderate and unlawfull rigour in censuring of those that sinne through infirmity without any enormous harming either of their own safety or others Slacknesse Slacknesse not punishing or reprehending according to his place enormous faults Soothing Flattery which for to curry favour and for commodities sake praiseth that which is not to be praised or attributeth greater things to one then are beseeming for him ON THE 40. SABBATH Quest 105. What doth God exact in the sixth Commandement Ans That neither in thought nor in gesture much lesse in deed I reproach hate or harme or kill my neighbour either by my selfe or by another a Mat. 5.21 22 16.52 Gen. 9.6 but I cast away all desire of revenge b Ephes 4.26 Rom. 12.19 Mat. 5.25 and 18.35 Furthermore that I hurt not my selfe or cast my selfe wittingly into any danger c Rom. 13.14 Colos 2.23 Sirac 3.27 Mat. 4.7 Wherefore also that murthers might not be committed he hath armed the Magistrate with the sword d Gen. 9.6 Exod. 21.14 Mat. 26.51 Rom. 13.4 Quest 106. But this Commandement seemeth to forbid murther only Ans But in forbidding murther God doth further teach that he hateth the root and cause of murthers to wit e Prov. 14.30 Rom. 1.29 envie f 1 John 2.11 hatred g James 1.20 Gal. 5.20 and desire of revenge and doth account them all for murther h 1 John 3 15. Quest 107. Is it enough that we kill no man in such sort as hath beene said Answ It is not enough For when God condemneth anger envy hatred he requireth that we love our neighbour as our selves i Mat. 22.39 and 7.12 Rom. 12.10 and that we use humanity k Ephes 4.2 Gal. 6.1 2. Mat. 5.5 Rom. 12.18 lenity courtesie patience l Luke 6.36 Mat. 5.7 and mercy towards him m 1 Pet. 3.8 Col. 3.12 and turne away from him asmuch as we may whatsoever may be hurtfull unto him n Exod. 23.5 In a word that we may be so affected in minde as that we sticke not to doe good also unto our enemies o Mat. 5.44 45. Rom. 12.20 The Explication THe scope or end of this Commandement is the preservation of the life and safety of mens bodies and of the wel-fare both of our selves and others Here therefore are commanded all things which make for the preservation of our owne life and the life of others Contrariwise here are forbidden all those things which tend to the destruction of our life or the life of others that is all wrongfull harming all desire of doing harme yea and all signes of this desire Why murther only is here named Now in this prohibition is named murther not that God forbiddeth that alone but thereby to take away together with the effect the proper causes thereof and under the name of murther are all sins which accompany it comprehended that by signifying thus the hainousnesse and grievousnesse thereof we may be the more effectually withdrawne and deterred from committing them according to that rule When any speciall vertue is commanded or any speciall vice forbidden the generall vertues and vices the causes thereof or whatsoever hath any affinity therewith is commanded and forbidden Here is to be proved I Why internall murther is forbidden in this Commandement That internall things are also commanded and forbidden by this Commandement 2. That the hurting either of our selves or others is forbidden 3. That the defence of our neighbour is commanded 1. Internall things are commanded and forbidden 1. Because when the effect is commanded or forbidden the cause is also commanded or forbidden 2. From the scope and end of the Commandement God will not have us to hurt any therefore he forbiddeth the meanes also whereby we may hurt 3. By the interpretation of Christ Whosoever is angry with his brother unadvisedly Mat. 5.21 shall be culpable of judgement Therefore all unjust wronging of our neighbour together with the outward slaughter of him is forbidden yea and all the causes occasions and signes of this harming as anger envie hatred and desire of revenge II Why hurting of our selves or others is here also forbidden The hurting yea and neglect as well of our selves as of others is forbidden because the causes why God commandeth us to have regard of anothers life are the same in us 1. The image of God in man which by us may not be destroyed neither in our selves nor in others 2. The similitude and likenesse of nature and our originall from our first Parents For as our neighbour is not to be hurt and wronged by us because he is our flesh so neither may we violence or hurt
protecting of wedlocke among men Whatsoever therefore maketh for the preserving of chastity and for the protecting of wedlocke is commanded in the Law and the contrary is withall forbidden The vertues of this Commandement 1. Chastity The vertues of the seventh Commandement are in number three Chastity Shamefastnesse Temperancy I Chastity Chastity is a vertue preserving cleannesse of minde and body agreeing with the will of God and avoiding all lusts forbidden by God all unlawfull companying and inordinate copulation and all the desires occasions effects and suspicions either in single life or in wedlocke Chastity hath his first originall from a Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was given by speciall regard and preheminence to this vertue because it is one of those principall vertues that make the image of God God is chaste and will be called on by such as are of a chaste minde Twofold chastity and suffereth chaste prayers to take effect with him Now there is a double chastity 1. Of single life one of single life another of marriage Chastity of single life is a vertue avoiding all lusts 2. Of marriage remaining in a sole estate without marriage Chastity of marriage is to observe in marriage the order instituted by the wonderfull counsell of God The causes of chastity are Foure causes 1 Thes 4.3 4. 1. The Commandement of God This is the will of God even your sanctification and that ye should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour Follow peace with all men and holinesse without which no man shall see the Lord. 2. The preservation of Gods image 3. A study and desire to avoide the defacing of Gods image and the conjunction that is betweene God and the Church Heb. 12.14 1 Cor. 6.15 18. Flee fornication Know ye not that your bodies are the numbers of Christ shall I then take the members of Christ and make them the members of an Harlot God forbid The contrary vices 4. Rewards and punishments The extremities of chastity are counterfeit chastity uncleane single life whore-hunting keeping of concubines incest adultery and all wanton and unwieldy wicked lusts their causes occasions and effects all unlawfull conjunctions all corrupted desires that violate and hurt the conscience also in marriage Three kinds of lusts Now all sorts of lusts may be referred unto three severall kinds Of the first kinde are those which are contrary to nature and from the Devill namely such as are even against this our corrupt nature not onely because they corrupt it and bereave it of that conformity with God but also because this our corrupt nature abhorreth them Of this kinde are those which are recited by the Apostle Rom. 1. as confounding of kinds and sexes likewise the unnaturall abusage of woman-kinde These haynous sins and horrible trespasses are to be punished by the Magistrate with extraordinary punishments Incest hath for a great part a repugnancy with this our nature albeit there were examples of incest in our first Parents because those were done of necessity and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free from marriage adulteries betweene persons that are both married companying of married persons with others that are unmarried If a married person have company with another married person Double adultery it is a double adultery for he violateth both his owne wedlocke and the others If a married man have to doe with an unmarried woman Simple adultery Simple fornication it is simple adultery Simple fornication is of those that are unmarried Magistrates are by duty bound severely to punish incests and adulteries For they are much more haynous then thefts and robberies God appointeth death for adulteries Now although God did not ordaine that simple fornication also be punished with death yet when he saith after Let there not be a whore amongst you he signifieth that it is to be punished in his kinde There are other things also which are committed of this our corrupt nature with an evill conscience as lust and evill desires unto which we yeeld or wherewith we are delighted neither endeavour to avoide them Such vicious and lewd desires and the like although they be not punished in the Civill court yet are they joyned with an evill conscience and are punished of God Of the third kinde are corrupt inclinations unto which yet good men doe not yeeld but withstand them and take away from them all occasions and their conscience is not troubled because God is invocated and called upon and the grace of resistance is desired and there is remaining in their hearts a testimony of the remission of their sins And for a remedy for these sins after the fall was marriage appointed Therefore against those inclinations it is to be said It is better to marry then to burne 1 Cor. 7.9 But yet S. Paul neverthelesse by those words doth not allow such marriages as are untimely hurtfull to the Common-wealth entred into before a lawfull age or unhonest that is against good orders and manners II Shamefastness Shamefastnesse is a vertue abhorring all filthinesse joyned with a shame griefe and sadnesse either for some former uncleannesse or for feare of falling into any hereafter and having a purpose and desire to flye not onely uncleannesse it selfe but also the occasion and tokens and signes of uncleannesse Shamefastnesse is required unto chastity as a furtherance and cause of chastity and also an effect consequent and signe thereof The extremities or vices contrary to shamefastnesse are The contrary vices 1. Shamelesnesse or impudency which maketh light of uncleannesse 2. A rude and uplandish bashfulnesse or an uncivill and perverse bashfulnesse when a man is ashamed of that whereof he ought not to be ashamed as of a thing which is good and honest and requireth not any bashfulnesse to be shewed therein 3. Obscenity and scurrility or ribaldry III Temperancy Temperancy is a vertue observing the meane agreeable to nature honesty mediocrity and order of persons places and times according to the law and rule of nature in things concerning the body as meate and drink and in the desire of them Temperancy is required unto chastity as a cause without which we cannot be chaste and is the mother and nurse of all other vertues Take heed to your selves Luke 21.34 lest at any time your hearts be oppressed with surfeiting and drunkennesse and cares of this life Ephes 5.18 Be not drunke with wine wherein is excesse Walke honestly as in the day not in gluttony and drunkennesse neither in chambering and wantonnesse nor in
is the other Sacrament of the New Testament instituted by Christ by which he testifieth to us who receive the consecrated bread and wine with a faithfull remembrance of his death that he feeds us with his bodie which was given for us and with his bloud which was powred out for us and that hee quickneth d us that with him and amongst our selves we may grow up into one e bodie and that the covenant begun with God in Baptisme may remaine f ratified to us for ever Testimonies of Scripture a 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ b 1 Cor. 11.26 As often as you shall eat of this bread and drink of this cup you shall declare the Lords death untill he come c Matth. 26.26 Mark 14.22 Luke 22.17 1 Cor. 11.21 While they were eating he took bread and blessed and brake it then gave it to his disciples and said Take eat this is my body d John 6.54 He that eateth my flesh and drinketh my bloud hath life eternall and I will raise him up at the last day e John 6.56 Who eateth my flesh and drinketh my bloud he abideth in me and I in him 1 Cor. 10.17 Because there is one bread we being many are one bread and one body for we all partake of that one bread 1 Cor. 12.13 We have all drunk into one spirit f 1 Cor. 11.25 This cup is the New Testament in my bloud II. We say also that this Sacrament consisteth of externall signes and of the promises of grace in the word annexed to the a signes and consequently of a twofold food and a twofold eating or taking to wit an externall of bread and wine which is done by the mouth of the bodie out of the hand of the Minister as our sense witnesseth and an internall spirituall of Christs bodie and bloud which is by faith out of the hands of God himselfe and by the externall it is both signified exhibited and sealed in the lawfull use of the Sacrament as the promise annexed to the Symboles b witnesseth Testimonies of Scripture and of others a Apolog. August Confes tit De use Sacram. c. And because in the Sacraments there are two things to wit the signe and the word the word in the New Testament is the promise of grace added to the signe The promise of the New Testament is the promise of the remission of sins as this Text saith This is my body which is given for you This is the cup of the New Testament with my bloud which is shed for many to the remission of sins The word then offers remission of sins and the ceremony is as it were the pledge of the word or feale as Paul calls it shewing the promise b Matth. 26. c. III. For whereas all Sacraments are seales of grace promised in the a Gospel it is not to be doubted but these words of promise in the Supper This is my body which is given for you This is my bloud which is powred out for you c. are the very same Evangelicall promise in b John The bread which I will give you is my flesh which I will give you for the life of the world for my flesh is meat indeed and my bloud is drinke indeed being covered with the sacramentall ceremonie and confirmed with a symbolicall eating for the greater safetie or assurance but that it speaketh of the spirituall food of Christs bodie and bloud which is by faith is c manifest Testimonies of Scripture and of others a Rom. 4.11 And he received the signe of circumcision the seale of the justice of faith received in the fore-skin Apolog. August Confes tit De usu Sacram. c. The word in the New Testament is the promise of grace as above b John 6.5 I am that living bread that came downe from heaven if any man eat of this bread he shall live for ever But the bread which I will give is my flesh which I will give for the life of the world c John 6.35 I am that bread of life he that cometh to me shall not hunger and he that beleeveth in me shall never thirst IV. Christ never promised in the Gospel any orall manducation of his flesh but by expresse arguments rejected a it and therefore never established it by the Sacrament of his Supper And doubtlesse they sin grievously who at this day disturb the Church with their orall manducation which to acknowledge is no waies necessary to salvation to any but rather pernicious to many Testimonies of Scripture a John 6.61 62 63. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you What and if you shall see the Son of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life V. The particle This as we teach and beleeve doth demonstrate the bread which Christ brake and that it is the true bodie of Christ not by conversion into the bodie nor by any reall co-existence with the bodie but by a sacramentall way because it is the Sacrament of Christs bodie or a sacred signe of it So the Apostle interprets Christs a meaning when he calls the cup The New Testament that is the Sacrament of the New Testament the bread The communion of Christs b body that is the Sacrament of that communion So c Austine The Lord saith he doubted not to say This is my bodie when he gave the signe of his bodie So d Prosper saith The bread is after a manner called the bodie of Christ and the sacramentall action is called the passion death and crucifying of Christ not in a reall veritie but in a signifying mysterie Testimonies of Scripture and of others a 1 Cor. 11.25 This cup is the New Testament in my bloud b 1 Cor. 10.16 The bread which we break c. c August cont Adimant cap. 12. d Prosper in Decret de Consecrat dist 2. cap. Hoc est VI. And whereas Christs bodie neither in the bread nor under the species of bread but rather in the word of promise is exhibited to us to be eaten by faith the wicked indeed eat the signes to their owne condemnation by abusing of which they sin against Christ himselfe but being destitute of faith they receive not his bodie Of which notwithstanding by the Apostles testimony they are guilty not that they receive it which by their infidelitie they tread upon but because they unworthily eat that bread which is the symbole or a signe of it Testimonies of Scripture a 1 Corinth 11.27 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Also Who eateth and drinketh unworthily eateth and drinketh damnation to himselfe
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâ—ded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâ—sh be found every-where why is there not one nature of the flâ—sh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his
body and bloud of Christ which are the things signified are not received with in or under the bread and wine with the mouth of the body Reas 1. Because they are not corporally present with in or under the symboles as was shewed Quest 1. Prepos 2. Reas 2. Because they goe not into the belly which is appointed for corporall food 1 Cor. 6.13 but whatsoever entreth into the mouth goeth down into the belly Matth. 15. Reas 3. Because the promise by which the things are offered is not received by the mouth but by faith Propos 3. The things signified to wit the body and bloud of Christ are received by faith spiritually Reas 1. From the genus because in all Sacraments the things signified are received by faith by which alone as we are justified so we receive all the benefits of the New Testament by which faith Christ dwells in our hearts Ephes 3.17 Reas 2. Because the promise of grace is not received but by faith but the communion of the bodie and bloud of Christ is that of the promise of grace See the first volume of Vrsine pag. 103. The Arguments of a certaine famous Disputer for the orall manducation To whatsoever organ the eating of one thing in the Lords Supper doth agree to that same it is needfull that the eating of another thing should agree but to the mouth of the body the eating of one thing that is of the bread in the Supper doth agree and therefore of another thing that is of Christs body Answ The Major is true of foods that are naturally conjoyned or contain each other as meat or flesh-pies but the bread and Christs bodie are not thus conjoyned and therefore of these the Major is false But he proves the Major Whosoever includes under the same word of eating bread and wine the body and bloud of Christ he also affirmes that both are received by the same instrument but Christ includes bread and wine his body and bloud within the same word of eating Therefore Christ affirmes also that both are received by the same instrument of eating Answ 1. The Disputer doth not conclude the Major that is denied which he should conclude by an universall Syllogisme in Barbara therefore his proofe is idle Answ 2. The Major is a petition of the thing in question and is denied The falshood also is plaine out of John 3. where Christ under the same word of birth includes the spirit and flesh and yet it followes not that both are borne after the same manner or by the same instrument Answ 3. The Minor is also false For the word Eat is referred to the consecrated bread and not to the bodie but onely by consequence or analogie for properly it belongs to that which Christ took with his hands and broke which was bread and not his bodie This reason is worth the noting because according to the Papists and the simple Consubstantiators the bodie of Christ is not present till the words of consecration be uttered but in the last instant of uttering these syllables For this is my body it begins to be present But according to the Ubiquitaries who are as it were chymicall Consubstantiators it is present as in any other bread but is not eatable till after the consecration Christ then did not command us to eat that in the bread which as yet was not there or not as yet eatable We say briefly that by the word of eating is onely commanded the orall manducation of the outward Sacrament or the bread but by the word of promise This is my body which is given for you which promise agreeth with that John 6.52 The bread which I will give is my flesh which I will give for the life of the world is required faith spiritually eating Christs bodie given for us and drinking Christs bloud powred out for us for the remission of sins Yet againe the Grammarian goeth about to prove the Major of the Prosyllogisme The word that hath but one signification is to be understood in that one But Manducation as well of the bread as of Christs body hath but one signification Ergo that one is to be understood of both Answ 1. He failes againe in the proofe of his Major because he concludes the Major neither of the Syâ—logisme nor Prosyllogisme by any universall Syllogisme in Barbara as he should have done 2. The Minor is a demand of the thing in question for he takes it for granted that eate ye is meant as well of the body as of the bread which is the thing he should prove and that this is false the story of the Institution tels us for Christ bodily did not lurke within the bread but sate at table when of the bread which he received broke and gave to his Disciples he said Eate yee Question 3. To whom the things signified are offered and by whom received To this we answer in two Propositions both being affirmative Propos 1. The things signified in the Sacrament to wit the body and bloud of Christ though they be offered to all yet are received by the faithfull onely Reas 1. Because the faithful only by faith receive the promise by which the things signified are offered Reas 2. Because the beleevers alone have the Spirit of Christ from which his living flesh cannot be separated Reas 3. Because Christ dwels onely in the faithfull and they in him by faith Ephes 3.17 Reas 4. Because the beleevers alone receive and have life eternall John 3. and 6. Propos 2. Impious or incredulous men coming without faith receive the signes without the thing signified but the things themselves being proferred they reject because of their infidelity For the Reasons see Explicat Catechet q. 81. Titulo What the wicked receive in the Lords Supper As for the Objections concerning wicked mens eating in the Supper see ibid. D. DAVID PARIE'S Epitome of Arminianisme OR The Examination of the five Articles of the Remonstrants in the Netherlands ARTICLE I. GOD by an eternall and immutable Decree in his Son Christ Jesus before the foundation of the world did decree out of the lapsed race of man-kinde subject to sin to save such in for and by Christ as by the grace of the holy Spirit do beleeve in the same Son and persevere in that obedience of Faith to the end by the same grace On the other side he decreed to relinquish and condemne as strangers from Christ such as are not converted but continue in infidelity subject to sin and wrath according to that of the Gospell John 3.36 He that beleeveth in the Son hath life eternall but he that beleeveth not shall not see life eternall but the wrath of God abideth on him The Examination AT first sight this Article seemes to have no question or inconvenience in it but to deliver the summe of the Gospell what sort of men by what meanes God decreed from eternity to save to wit beleevers in the Son of God and perseveres to the end in faith