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
not only is still unknowne to the wiseest and most sharp-witted of men Angels in part ignorant of the Gospel till they were informed by the word of Christ unlesse they be taught by the voice of the Church and efficacy of the Spirit but also in a great part was unknown to the Angels themselves before it was disclosed by the Son from the secret bosome of his eternall Father Which to unfold and praise if men and Angels should bend all the strength of wit and eloquence 1 Pet 1.12 yet were they never able to speak of it according to the due compasse and worth of the thing Whiles therefore I think with my self how much I might sinke under this charge I had rather it were committed to another who at least might somewhat better and more successively undergoe the same But when I well weigh the nature of mine office I perceive I ought with all cheerefulnesse both to help forward your salvation and obey God that calls me to so honourable an imployment especially he promising mee assistance with which whosoever are assisted may despaire in nothing for God will be effectuall by weak and abject meanes according to that of the Psalmist Out of the mouthes of babes and sucklings hast thou ordained strength Psal 8.2 The word there used signifieth a child which beginneth to understand and speak There are that are commonly called children not onely in regard of age but also in regard of ability of understanding Two sorts of children or performance of any action Infants though such in age are sufficient witnesses of the divine goodnesse and providence being cleare evidences of Gods presence in the wonderfull propagation conservation and education of humane off-spring Humane off-spring an argument a gainst Atheists denying God abundantly confuting Divels and all Atheists that deny either God to be God or to be such a God as hee hath said himselfe 〈…〉 Our Saviour interpreteth that saying of the Psalmist of confession Acts 17.27 28 29. Mat. 21.16 In which kind it agreeth unto us all who do meditate or speak any thing concerning God For we are all infants in understanding and utterance In some kind wee are all infants touching all matters divine In this life we attain but some small beginnings of those things as the Emperour Gratian in his confession to Ambrose piously and truely writes We speak saith hee of God not what we ought but what we are able yea the Prophets and the Apostles themselves confesse the same thing 1 Cor. 13.9 For we know in part and we prophesie in part but when that which is perfect is come then that which is in part shall be done away And in v. 12. Now we see through a glasse darkely but then face to face But notwithstanding the beginnings wee learne are small and also the voice of the ministery be proportioned to our capacity therein God himself speaking with us as with babes and permitteth us like babes to speak to him yet so would the Lord have the doctrine touching himselfe to be known No hope of life to come but by knowing the things revealed concerning God as that he gives us no hope of another life by any other means Yea those beginnings whatsoever they are doe with so great a distance surpasse all humane wisedome that there is no comparison between it and them for these rudimennts which to reason are hidden wisdome are both necessary and sufficient to everlasting salvation Let us therefore not onely acknowledge our infancy but desire also to be of the number of sucking babes For as the babe growes not to ripenesse of man-hood unlesse he be fed with the mothers milk or convenient food so we likewise that we may not fail of our hoped perfection 1 Pet. 1.1 2. ought not to refuse the milk of the Word whereby we are nourished and suckled to eternall life This is that spirituall infancy well pleasing to the Lord as Christ witnesseth rebuking the Pharisees disdain of the childrens cry in the Temple Hosanna to the Son of David These are those infants in whose voice the Lord will be effectuall By whose mouthes as the Psalmist addeth hee perfecteth strength Psal 8.2 Mollerus upon the 8. Psal v. 2. A description of the kingdom of Christ or as they translate who weigh the originall foundeth a kingdome Hee speaketh of the strength or kingdome which is seen in this life called the kingdome of Christ which is the Son of God instituting and preserving of a ministery thereby gathering a Church quickning beleevers by the sound of the Gospel and sanctifying them by the holy Spirit to eternall life defending the Church in this life against the kingdome of the Divell and after this life raising them up holy to eternall life that in them may reign the Godhead evidently and not covertly by the ministery The foundation of Christs kingdome is Christ and how many waies That which is the foundation of this kingdome St. Paul declares 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Christ is the foundation first in his proper person Because all the members of his kingdom namely the Saints being conjoyned and inserted into him doth he carry about him keeping and holding them together as the foundation doth the other parts of the building as the vine doth its branches Then again by his doctrine For as good laws are the sinews of a politicall-kingdom so this kingdom is gathered kept and governed by the doctrine concerning Christ And as without a foundation the building cannot consist Phil. 3.8 so unlesse we hold to Christ and what he is and what he hath done for us whatsoever else may seem to be piety or comfort it 's fading it 's 〈…〉 nothing This foundation is laid in the mouths of infants when they beleeving this same doctrine upon their hearing of it do by the incitement of the holy Spirit learne and imbrace the same and thereby are ingraffed and grow into one with Christ In this businesse of maine importance God useth our infancy to illustrate his glory The greatnes of the work Why God useth weake means for the conversion of them and weaknes of the instrument plainly proving that so great a matter is not effected or dependent by and on our but Gods effectuall power Also to the end it might blunt the insolencie of his adversaries when as their lofty power is subdued under our weaknes and our seeming folly evinceth that nothing is more foolish than their wisdom As it is said In silence and hope shall be your strength For the Son of God destroyeth the works of the Divel snatching from him them that beleeve remitting their sin and taking it away and beginning in them eternall life defending the Church accusing and laying open the malice of the enemies repressing and punishing them both in this present life and at the full deliverance of the Church from all
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
also alwaies most just cause why sometimes for a season God would bereave them of the grace and guiding of the Spirit As it is said And the wrath of the Lord was againe kindled against Israel 2 Sam. 24.1 and hee moved David against them in that he said Goe and number Israel and Judah 2. We answer to the Minor Every forsaking or rather sleeping as it were of the holy Ghost in the regenerate is not a punishment neither done to that end That every forsaking is not a punishment or done to that end as to punish but sometimes also for triall that is for to make knowne and open the weaknesse even of the best and holiest both to themselves and others that they may learne that they cannot for one instant or moment stand against the tentations and assaults of Sathan if they be not presently sustained and ruled by the conduct of the holy Spirit and that so they may be made more watchfull and more earnest to call hereafter for the assistance of the holy Spirit and to beware of relapses and fallings Lastly that both in this life and in the world to come they may the better know and set forth their own unworthinesse and the mercy of God towards them who hath reclaimed and re-called them out of so many and grievous sins unto himself and having deserved a thousand times death and destruction hath not yet suffered them to perish For these causes it is said 2 Cor. 12. Lest I should be exalted out of measure through the aboundance of revelations there was given unto me a prick in the flesh And God hath shut up all in unbeliefe that he might have mercy on all Against this they say Rom. 11. That God doth promise the assistance of his holy Spirit to all that aske it But this is generall only concerning finall perseverance but not so as touching continuall perseverance For God promiseth no where that he will so guide his Saints by his Spirit in this life that they shall never fall By this which hath been said that objection also vanisheth to nothing when they say That the converted seeing they have in their own power to depart from that which is right and to resist have also perseverance in their owne power For although he constraineth not or violently draweth their wils but maketh them of rebels and enemies willingly and of their own accord to become the Sons of God and as concerning mens wils in this life there is nothing more prone then they to evill yet as touching the counsel purpose and working of God evidence of truth constraineth even the adversaries themselves to confesse that it cannot be but that the will of man must then obey when God according to his everlasting counsels hath decreed forcibly to move and encline it either to conversion or to perseverance Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted but rather increaseth and preserveth it and how much the more effectually God moveth it with so much the greater propension and readinesse it both will and doth good which the example of the blessed Angels confirmeth This is also more frivolous that they say That the godly are made carelesse and slothfull and the desire to persevere is diminished in them if they heare that their perseverance dependeth of the grace of the holy Spirit alone For we may very well invert this and returne it upon our adversaries seeing nothing doth more give an edge unto the Saints and those who are indeed godly to a desire and endevour to beware of falling and to a daily and earnest calling upon God then if they knew that they cannot so much as one moment stand against the tentation of the Divell and their flesh except by the vertue and instinct of the holy Spirit they be withdrawn from evill and be forcibly moved to good but contrariwise that opinion as experience teacheth maketh men carelesse and lesse minding to beware of sin by which men imagine that it is in their own power to depart from God listning a while and yeelding to their owne lusts and to returne again to God as oft as themselves think good so to do Now if so be this sentence concerning true perseverance depending on the grace of the holy Spirit breed in the reprobate and profane men a carelesnesse and contempt of God it is both foolish and injurious to judge of the elect and godly by their humour or for their frowardnesse to hide and smother the truth Lastly against the defects of liberty in the second and third state of degree of man they object after this sort If the whole conversion and perseverance doe so depend on Gods will and be the worke of God in men that neither they can have it in whom he doth not worke it neither they cannot but have it in whom he will worke it then not only the liberty The working of â—he instrumentall cause which is our will is not taken away when we put the working of the principall cause which is God but all the action and operation of the Will is taken away and there remaineth only that it be constrained and suffer which is against the Scripture experience the inward strife and combate of the godly our own confession But we answer that the Wil is not therfore taken away when as it doth not resist the Spirit forcibly moving it For to assent also and obey is an action of the Will But when they reply That we make that obedience of the Will in conversion and perseverance wholly the worke of God and so leave nothing to the Will what to do they run into another Paralogisme of consequent whereas they remove the working of the second or instrumentall cause for that the first cause or principall agent is put For that which is so wholly the work of God in man that man is onely as the subject in which God worketh in that we grant the Will is only passive and suffereth and doth work nothing as imprinting or working or maintaining in the Will and heart new qualities or inclinations But that which is so the work of God that the Will of man is not only the object but the instrument also of Gods working and an agent by it own force given it of God in producing an effect in that the Will is not only passive but both active and passive forasmuch as it is to this end moved of the Spirit to worke that it selfe might doe that which God will work by it which also cometh to passe in all the good actions of the Will even as in ill actions also when it is incited either by the Divell or other causes it selfe is not in the meane season idle Wherefore in Ezekiel it is added I will cause you to walke in my statutes and ye shall keep my judgements and doe them The fourth degree of liberty is in man perfectly regenerated after his
these things 1. He presenteth himself unto us as his Fathers messenger and embassadour opening and shewing this decree of the Father that hee should give himself to be our Mediatour and that his Father accepteth of his satisfaction 2. He performeth this satisfaction and imputeth granteth and applieth it being performed unto us 3. He worketh faith in us by giving us his holy Spirit to agnise this so great a benefit and to imbrace and not to reject it for no reconcilement or amity can be between parties which are at variance Philip. 2.13 except both parties accord He worketh in us both to will and to do 4. He by the same Spirit causeth us to leave off to sin and to begin a new life 5. He preserveth maintaineth and shieldeth us in this reconcilement faith and obedience begun in us against the Divels and all enemies yea against our own selves lest we revolt again 6. He will raise us up again from the dead and glorifie us that is will perfect and finish our salvation which is begun with all the gifts both which we have lost in Adam and those which himself hath merited for us All these things Christ worketh accomplisheth and perfecteth not onely by his merit but also by the efficacy and powerfull operation of the same whence he is termed a Mediatour in regard both of merit Christ a Mediator both in merit and efficacy and efficacy of merit because he not only meriteth for us by his sacrifice but also by vertue of his Spirit doth effectually impart unto us his benefits righteousnesse and life everlasting witnesse those sayings John 10.15 28. 5.20 26. I lay down my life for my sheep I give unto them eternall life As the Father hath life in himself so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickeneth them so the Son quickeneth whom he will Without me ye can do nothing John 15.5 The benefits of the Mediatour Now when question is made of the office of the Mediatour question is made withall concerning his benefits For the office enjoyned of God unto the Mediatour is to bestow benefits on his Church which Paul summarily compriseth in these four generall heads as it were 1 Cor. 1.30 when he faith Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption He is made unto us wisdome 1. Wisdome 1. Because he is the matter or subject of our wisdome I esteemed not to know any thing amongst you but Jesus Christ and him crucified We preach Christ crucified unto the Jews even a stumbling block 1 Cor. 2.2 1. Cor. 1.23 24. and unto the Grecians foolishnesse But unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 2. Because he is the cause or authour of our wisdome and that three wayes Christ the author of our wisdome three wayes 1. Because he hath brought forth out of the bosome of the eternall Father wisdom that is the doctrine of our redemption 2. Because he hath ordained and preserveth the ministery of his word by which he informeth us of his Fathers will and his office 3. Because he is forcible and effectuall in the hearts of the chosen and maketh them to yeeld their assent unto the word or doctrine and to be reformed by it according to his image Shorter thus Christ is called our wisdome because he is 1. The subject 2. The authour 3. The means of our wisdom He is made unto us righteousnesse 2. Righteousness that is our justifier for in him our righteousnesse is as in the subject and is made ours by his merit and forcible operation For 1. He suffered the punishment of our sins which is justice and righteousnesse and the merit for which we are reputed just and righteous 2. He by his power maketh us righteous in the sight of God by imputing unto us his righteousnesse and by giving us faith whereby our selves also receiving it 3. Sanctification may apply it unto us He is made unto us sanctification that is our sanctifier because he doth regenerate and sanctifie us by his holy Spirit He is made unto us redemption 4. Redemption that is our redeemer because he finally delivereth us for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret redemption doth not only signifie the price but also the effect and full complement thereof 4. What manner of Mediatour ours ought to be THis question hath good and orderly dependance of the former for whereas it appeareth 1. That we must satisfie 2. That we must satisfie by another 3. That we must satisfie with that satisfaction of our Mediatour which hath already been discoursed of and described at large It is well demanded next 4. What manner of Mediatour is required Our Mediatour therefore must be 1. Man 2. True man deriving his nature of our kind and retaining it for ever 3. A man perfectly just 4. True God In a word hee must be such a person as is God and man having both natures divine and humane in the unity of his person so that he may be truly middle and Mediatour between God and men Now the demonstrations and proofs concerning the person of the Mediatour are drawn from his office for because such is his office himself also ought to be such a one They have been already handled in the Explication of the 15 16 17 18. Questions of the Catechisme where they may be reviewed 5. Who is this Mediatour God and man Three things in the person of the Mediatour HItherto the Mediatour hath been described to be the very Sonne of God our Lord Jesus Christ as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism the summe is that the Scripture ascribeth to one Christ and him only these three things 1. That he is God The Word was God All things were made by it God purchased the Church with his bloud Who was John 1.2 3. Acts 20.28 Rom. 1.4 10.11 1 John 5.7 declared mightily to be the Son of God touching the spirit of sanctification Whosoever beleeveth in him shall not be ashamed There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one To these also are to be added those places in which is attributed to Christ divine worship invocation hearing of our prayers and works proper to God alone In like manner those which attribute unto Christ the name of Jehovah Likewise those in which those things which are spoken of Jehovah are applied to Christ 2. That he is true man Hitherto belong those places which call Christ man and the son of man the son of David Jerem. 23.6 Zech. 2.10 Malac. 3.1 Isa 9.6 John 12.40 1 Tim. 2.5 Mat. 9.6 16.13 Matth. 1.1 Luke
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
my Spirit upon all flesh and your sonnes and your daughters shall prophecy Whosoever shall confesse mee before men him will I confesse also before my Father which is in heaven Our propheticall office therefore is 1. Rightly to understand and imbrace the doctrine perfect and necessary to salvation concerning God and his will 2. That every one in his place and degree professe the same being understood faithfully boldly constantly in word and life thereby both to celebrate God and to bring many schollars and disciples unto Christ. The difference between Christs Propheticall function and ours is 2 Differences of Christs Prophetical function with ours 1. That Christ hath the spirit without measure wee by measure For it is the proper spirit of Christ which floweth from him and is poured into the hearts of men we have him by gift He being but one hath all the gifts of the holy Ghost and those in the most excellent degree all we have but only some and those farre inferiour 2. That Christ effectually teacheth by moving the hearts of men to accord and assent The sound and voice of others without the inward sound and voice of the holy Ghost doth onely strike the cares neither pierceth it unto the heart 3. What is the Priest-hood of Christians What our Priest-hood is and the parts of it THe office of a Priest is to teach to pray and to sacrifice Wherefore our Priest-hood is 1. To teach and instruct others that is to declare and shew unto others the true knowledge of God And thou when thou art converted strengthen thy brethren Luke 22.32 2. To invocate on God being known aright of us 3. To performe unto God the duties of thankfulnesse to render him his due worship even all outward and inward obedience or to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him What our sacrifices of thanksgiving are and sanctified by the sacrifice of Christ namely to offer up unto him 1. Our selves by mortifying the old man in us and by giving our members as weapons of righteousnesse unto God Rom. 6.13 2. Our prayers Let us therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Heb. 13.15 3. Our almes-deeds Thy prayer is heard and thine almes are had in remembrance in the sight of God 4. Our confession of the Gospel Grace is given mee of God that I should be the Minister of Jesus Christ towards the Gentiles Acts 13.31 ministring the Gospel of God that the offering up of the Gentiles might be acceptable 5. Our cheerefull under going and suffering of the crosse Rom. 15.15 16. that is all calamities persecution contempt banishments and even death it selfe for the confession of the truth and the glory of God Phil. 2.17 2 Tim. 4.6 Col. 1.24 Though I be offered up upon the sacrifice and service of your faith I am glad I am now ready to be offered Now rejoyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church This Priest-hood Christ communicateth unto us 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving How Christ maketh us Priests which we offer unto God 2. When by his merit and intercession unto his Father he causeth our sacrifices albeit unperfect and stained with our sins to be notwithstanding pleasing and acceptable unto God Our sacrifices different from Christs sacrifice three wates Now our sacrifices differ as well as the sacrifices of the old Priests from Christs sacrifice 1. Christ offered up together a sacrifice both of thankesgiving and propitiatory We offer up only sacrifices of thankesgiving The old Priests also offered up sacrifices of thanksgiving because these belong to the whole Church even from the beginning to the end of the world But those sacrifices which they offered besides were only typicall But no sacrifices of the New Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatory as is the obedience of Christ otâ—â— performed for us in suffering our punishment For he offered not a typicall or figurative but the reall or figured and signified sacrifice as being not a typicall but the signified Priest 2. The sacrifices of Christ are both perfect ours unperfect and defiled with many sins 3. The sacrifice of Christ pleaseth God for it selfe and for the worthinesse that is perfect in it selfe and meriteth remission of sins and eternall life of God for us because it is the death of the very Son of God Our sacrifices merit nothing of God and please him not for themselves but for Christs sacrifice wherewith they are sanctified 4. What is the kingdome of Christians Christians are Kings 1. By partaking of his victory and royalty 2. By having in themselves through him a power to overcome over rule both their enemies and all creatures John 16.33 Rev. 3.21 Luke 22.30 Our royall office 1 John 5.4 1 Tim. 1.18 2 Tim. 2.12 Mat. 25.34 WEe are partakers of Christs kingdome Because he is our King and doth communicate his victory and glory against his enemies and ours with us and maketh us by faith citizens of his kingdome the sons of God his brethren and co heires Because by the vertue and operation of his Spirit he also maketh us Kings that is the Lords over all creatures conquerors of our enemies and partakers of everlasting blisse and glory Be of good comfort I have overcome the world To him that overcometh will I grant to sit with mee in my throne That yee may sit on seates and judge the twelve tribes of Israel Our royall office therefore is 1. That by the vertue of Christs spirit who hath restored unto us our lost royall and heavenly dignity over all our enemies we fight continually against sin the world the divel and the flesh and overcome Which wee do when as by a true faith we are resolved that we have remission of all our sins and when by the same faith we receive the holy Ghost to represse sin even in this life as touching the beginning of our conquest 2. That at length all our enemies being by the grace of Christ fully brought under wee injoy eternall blisse and glory that is the heavenly kingdome which by the working of the holy Ghost is begun in us in this life and which we now possesse in hope but then shall in full possession inherit Our kingdome 1 Cor. 3.21 Fight a good fight having faith and a good conscience If we suffer we shall also reigne with him Inherit yee the kingdome prepared for you from the foundations of the world Briefly our kingdome is 1. That in Christ we are Lords over all creatures All things are yours 1 John 5.4 2. That we overcome our enemies by faith in Christ Who hath given us victory This
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
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
take away all reproach of his most holy name and by all meanes advance it with all praise and honour In a word we desire 1. That God would enlighten us with the true knowledge of his holinesse 2. That he would give us true faith and repentance and regenerate us with his spirit that we may be holy as he is holy 3. That he would give us a mind to professe that holinesse of his divine name in words and deeds to his own praise and glory that he may be glorified of us by our true knowledge and profession of him and conformity of life with him and so he be severed from all Idols and profane things Object That which of it selfe is holy cannot be hallowed Gods Name is of it selfe holy Therefore it cannot be hallowed Ans It cannot be hallowed in that second sense of hallowing before delivered that is That which of it selfe is holy cannot be made holy but it may be sanctified as sanctifying is used in the first and third signification that is That which of it selfe is holy or indifferent may be acknowledged praised and magnified as holy So we desire that Gods Name may be hallowed that that which in it self is holy may also be acknowledged and magnified as holy God indeed sanctifieth us by making us holy of not holy But we sanctifie God not by making him holy but by knowing and speaking that of him which he will have us know and speake of him Object What belongeth to us to do that should we not desire another to doe But it belongeth to us to hallow and sanctifie the Name of God Therefore we need not to pray that God himselfe would hallow it for herein we do as a schollar who being commanded of his Master to apply his study diligently beseecheth his Master to do it for him Ans We distinguish the Major What belongeth to us to doe that should we not desire another to doe if so we are able by our selves and by our own strength to performe it but what we are not able of our selves to effect we justly crave of God that he would minister strength unto us to performe it Now we are utterly unable to hallow and sanctifie Gods Name Therefore we must desire of God that he will give us strength whereby his divine Name may be of us hallowed and sanctified yea rather that himselfe would sanctifie in us his holy Name ON THE 48. SABBATH Quest 123. What is the second petition Answ Let thy kingdome come that is Rule us by thy word and spirit that we may humble and submit our selves more and more unto thee a Psal 119.5 143.10 Mat. 6.33 Preserve and increase the Church b Psal 51.20 122.6 7. destroy the works of the Divell and all power that lifteth up it selfe against thy Majesty make all those counsels frustrate and void which are taken against thy word c 1 John 3.8 Rom. 16.20 untill at length thou reigne fully and perfectly d Revel 22.17 20. Rom. 8.22 23. when thou shalt be all in all e 1 Cor. 15.28 The Explication THy Kingdome come that is Let it by continuall increases flourish and be augmented and alwaies by a new enlargement and accession let thy kingdome be extended and multiplied which thou O God in thy Church doest hold and possesse The speciall questions concerning the Kingdome of God 1. What the Kingdome of God is A Kingdome in generall is a certaine forme of Civill government wherein the soveraignty of rule belongeth to some one person who is furnished with gifts and vertues above the rest and ruleth over all according to just honest and certaine Laws in requiring obedience making Laws defending the good and punishing the bad The kingdome of God is that in which God only reigneth and exerciseth soveraignty over all creatures Gods universall kingdome Gods speciall kingdome but especially governeth and preserveth his Church This kingdome is universall The speciall kingdome of God which he exerciseth in the Church is the sending of the Son from the Father even from the beginning of the world who should ordaine and maintaine a Ministery and should by the same be effectuall and forcible in working should gather a Church by the word and holy Ghost out of all mankinde rule preserve and defend the same against the enemies thereof raise it from death and at length the enemies thereof being cast into everlasting paines adorne it with heavenly glory that so God may be all in all and may be magnified by the Church of Angels and men for ever The parts of Gods kingdome Out of this definition we may gather and make these parts of the kingdome of God 1. The sending of the Son our Mediatour 2. The ordaining and maintaining of the Ministery by Christ 3. The gathering of the Church out of mankinde by the voice of the Gospel and the efficacy of the holy Ghost beginning in us the Elect true faith and repentance 4. The perpetuall government of the Church 5. The preservation thereof in this life and protecting against her enemies 6. The casting away of her enemies into eternall paines 7. The raising of the Church unto eternall life 8. The glorifying of the Church in eternall life when God shall be all in all Of this kingdome it is said Ps 2.6 110.2 I have set my King upon my holy hill of Sion Be thou Ruler even amongst the midst of thine enemies Hence it appeareth that this kingdome which we desire may come is not worldly but a spirituall kingdome which also the Lord himself sheweth by divers parables in the Evangelist and unto Pilate he answereth My kingdome is not of this world John 18.36 This kingdome we here pray for that it may come and be inlarged and defended 2. How manifold the kingdome of God is The kingdome of heaven is a kingdome THis kingdome of God is but one indeed but it differeth in the manner of governing and administration For it is diversly administred here and in heaven It is therefore commonly distinguished into the kingdome of grace and the kingdome of glory 1. Of grace and begun in this life This distinction is all one with theirs who say that the kingdome of heaven is two-fold One begun in this life another consummated after this life 2. Of glory and perfected in the next life We desire both in this petition to wit both the constitution of this kingdome of God in this life and the consummation thereof after this life Howbeit it is one and the same kingdome distinct only in degrees and forme of administration This kingdome on earth which is but begun hath need of meanes In the consummated and perfect kingdome of God there shall be no need of any meanes or instruments because in that the Church shall be perfectly glorified so that it shall be without evill both of crime and paine and God shall be all in all Hereby is that question
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and